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

Daily Lesson (Morning) May 12, 2025.

Part 1: Baal HaSulam. The Arvut (Mutual Guarantee). #27

Reader: Friends, for the first part of the lesson, we will be watching a recorded lesson from the 16th of November 2003, about “The Arvut” article, which you can find on kabbalahmedia.info, as well as through the study materials tab in the Arvut system. Item 27, starting from the middle of it.

Reading: (00:32) The Arvut (Mutual Guarantee). #27

Indeed, this is not the end of the matter, for the whole of the Torah and the Mitzvot were given for the sole purpose of cleansing Israel, which is the cleansing of the body, as written in Item 12, after which he will be granted the true reward of Dvekut with Him, which is the purpose of creation, as written in Item 15. That reward is expressed in the words “a holy nation,” as through the Dvekut with Him we have become holy, as it is written, “You will be holy to the Lord your God, for I the Lord your God, who sanctifies you, am holy.”

And you see that the words “a kingdom of priests” express the complete form of the work on the axis of “Love your friend as yourself,” meaning a kingdom that is all priests, that the Creator is their possession, and they have no self-possession of all the mundane possessions. We must admit that this is the only definition through which we can understand the words, “a kingdom of priests,” for you cannot interpret it with regard to the sacrifices on the altar since this cannot be said about the whole nation, for who would be making the sacrifices?

Also, with regard to taking the gifts of the priesthood, who would be the givers? And also, to interpret the holiness of the priests, it has already been said “a holy nation.” Therefore, this must certainly mean that it is only that the Creator is their domain, that they lack any material possession for themselves, meaning the full measure of the words “Love your friend as yourself,” which encompasses the whole of the Torah. And the words “a holy nation” express the full form of the reward, which is the Dvekut.

Question (Petah Tikva Center): (03:12) Adhesion is the reward, that's my ultimate goal, that's what I need to aspire to?

M. Laitman: There's correction and there's what you reach through the correction. Kingdom of priests and holy nation, those are two steps, stages. Kingdom of priests is acquiring the quality of bestowal, that’s Bina, Galgalta ve Eynaim (GE). No connection to the land, don't take care of the desires, don't correct the desires. You acquire the intention in order to bestow, above all the desires; yes, to bestow in order to bestow. This is called the kingdom of priests, only for the Creator, as we call it, to acquire the same qualities as Bina, to the Creator. Holy nation, nation is the vessel of reception, you begin to use them in order to bestow. 

Student: My goal is adhesion, it's this reward called adhesion, that's the ultimate goal, right? That, I should always be with that in mind, with every action, right, every intention, right? First of all, I want that?

M. Laitman: The holy nation, as Rav Elazar, son of Rav Shimon, says that the holy nation means that you serve all the nations besides the nation in you. Meaning with all the vessels of reception, you work in order to bestow: To be light unto the nations, as we call it, yes.

Student: Baal HaSulam writes that adhesion with the Creator is the greatest reward there can be. And this, I suppose, is what I need to introduce before every action, that's the connection we talked about with the Creator, that's my goal, to be adhered to the Creator. My question is, before I reach correction, attaining a means like Arvut, to what extent that issue of I want adhesion, to what extent should it be clarified? Is it something generally in the background? Or should the ultimate goal also be clarified already in some manner? 

M. Laitman: Every time a person, meaning, how does one scrutinize, scrutinizes his internal structure? Each time it gets clarified, each time. The baby that is born and doesn't need legs, doesn't he have legs? He has. Why does he need them now? He doesn't need them, let them grow a year later. No. But teeth grow differently, that has to do with Hochma, scrutiny. Take the book Adir BaMarom, Ramchal, there he explains why teeth grow later and legs don't, he gives such examples. But what am I trying to say? That even because we don't feel it, it's clear that even there you have all the parts, all the pieces. So, we now don't know – we don't feel, but the parts that we will feel later are already part of our development. Certainly, part of our internal development. 

Student: So, let's say now we think about Arvut. And I need to make it so that Arvut is, that's the means for this adhesion, that's the reward I want to reach. Do I need to also scrutinize the reward a bit more deeply – what will it actually give me? Or do I leave that as something that should be revealed in the future? 

M. Laitman: We have this question a thousand times: The end of the action is in the initial thought. You can't begin any action unless you place the final goal at the head of it; it has to be at the beginning, what will be at the very end has to be at the very beginning. Otherwise, what you do, or your intention, or your thought, it's without, it's beastliness. This is called insane. If you don't know why you're doing this, what for, if you have no clear goal, you're called a retarded, or a baby, or a crazy person, I don't know, right? You name it, yourself. 

Student: What is this adhesion that it's so worth to invest in? 

M. Laitman: Imagine the final goal as much as it's clarified for you, more or less, it doesn't matter. As long as you're going to catch it to some extent, catch it by the tail and say, I work for this. Now I have to do this, and this, and this in order to reach that in the end. Otherwise, what are you doing? 

Student: That's the question: If I scrutinize the ultimate goal, will it give me the power to attain Arvut, as well? 

M. Laitman: The more I clarify the goal for myself, will I acquire more forces, more necessity, for entering the Arvut, and the work in the society, and to contribute? This is a mutual thing. It's mutual because you can't, as much as you are going to be immersed in the final goal, you won't be able to achieve it, to receive a lot from it unless you receive from the society the importance toward your final goal. You don't have forces, you don't have a connection with the Creator, to light, to shine for you. Who is He, what is He? But your friends can say, you know, He's great, He's like this, He is like that. So, it won't do you any good to delve deeply into this final adhesion, it won't add anything to you. It's enough for you to have such a thing in order to grow it so that its importance will obligate you to do all kinds of actions. So, turn to the society so the society will raise the importance. I have a goal, if I don't have a goal, then there's no one to talk to, right? Then it's an animal. If I have a goal, I must come to the society; the society will make it bigger for me, so I'll be burning for it.

Question (Petah Tikva Center): (10:42) Why do I need all the details as part of this goal? 

M. Laitman: You can't without the details, what do you need the details for? What do you care about the details? You care about having the fuel, this pressure, this necessity.

Question (Petah Tikva Center): (10:56) If I perform some action with an intention, am I drawing upon myself surrounding light from that state? 

M. Laitman: Yes. 

Student: How do I check that I'm with the proper intention? Is there some kind of calculation, even cerebrally, not emotionally? Can I check? 

M. Laitman: Checking if I have the intention or not? Intention toward whom? The intention is relative to the state I wish to be in. How do I imagine it, what is the state I wish to reach? I can imagine the end of correction, the world of Ein Sof, I'm there somewhere in the corner, but it's not a corner, it's all the same. I'm floating there, there's no difference between floating here, or right, or left, or nothing. How can I imagine all those states? It's all qualitative, not quantitative, no distances, no imagining such things as it means losing your grip on the state. Rather, I imagine to myself a state which is in my eyes is desirable for me. And from it I can begin to act, that's it; don't make such abstract pictures, you know, nobody knows anything about them. 

Question (Petah Tikva Center): (13:04) What is the action? 

M. Laitman: Action is simple: If I wish to approach spirituality, which is for me a salvation from this life of mine, then I have to turn to the society so it would grow for me the importance of taking this step and entering spirituality. To have the force for it, the power to do it. What step? What step? Again and again, you're asking the same thing. Tonight, we have a play, I'm sorry, a Gathering of Friends. That's a problem, it should not become a show. As we have a Gathering of Friends, what are we doing this for? What will we get out of it, how will we influence everyone, how will they influence us, how will we awaken together, feel the general force? What will it give us, what am I getting out of this? The following day, I'm getting a descent. Is the descent what's desirable? Maybe, it's truly what's good that new vessels, stronger vessels, are assembled in me. Today, I can speak to a few thousand people who see me all over the world, all at once a few thousands, it's actually much more, I can change my life. You have to think about it all day long. And the result depends on what you will think about, not what you will do, but what you will think. 

Question (Petah Tikva Center): (14:59) And that means that I live in the dimension of intention? 

M. Laitman: That means that you live in the dimension of intention. That the action can be the same action, but the result from it is only what you want out of it. 

Question (Petah Tikva Center): (15:24) In the beginning, you said that this dimension is felt as death; and then after that, life. 

M. Laitman: I don't know what it was relating to. 

Student: You said that when you live in that state, it's called life.

M. Laitman: What state, what exactly? 

Student: Intention, that in order to enter that state of intention, 24 hours a day, when I'm in that, it's life. 

M. Laitman: Okay, so what's the question? 

Student: How to feel death? 

M. Laitman: He asked me how you can relate to this life as life. That 24 hours a day you live with the thought about the Creator, and I'm with Him and how is He with me, and so on and so forth. And I'm tired of this, I don't see anything in it. So, I told him because you have no grip on it and He's not revealed. You don't feel life in the relationship between you; you're not filled by it. You don't live in this dimension constantly with Him, and all the rest are like, you know, you see this world as inanimate, totally inanimate – you're looking at rocks. That's how you're looking at this world. Although it appears full of life and people, you see later that it's not people. Why not people? Because they have no choice, they themselves, they are as outcomes of actions and not those who perform the action. So accordingly, you begin to see that you're entering the world of intentions, which is Assiya, Yetzira, Bria, Atzilut, AK, Ein Sof, it's all intentions, yes? So, when you enter it, you feel life, eternal, whole, full of capacity to evolve, to get to know, to come to know, to do. And this is something that's never ending, without limits, without any limitation, that depends on you, it's all up to you, this is life. But in the beginning, before you enter it, the thing you have to be locked on the Creator for 24 hours, what will I think of Him? What does He want from me; what do I have for Him? This is death. That's what I told him, so what are you asking? 

Student: So, death is anything that has no choice? 

M. Laitman: Death means I don't receive any fulfillment from this; this is called death.

Question (Petah Tikva Center): (18:29) It's written that to begin with, it looks like work in order to bestow because I don't feel any fulfillment inside, I don't receive any fulfillment. So, working for something that I feel as death, so a person doesn't work in order to bestow to begin with?

M. Laitman: We are chewing these things too much. It's ‘his wisdom is greater than his deeds.’ We become smart. 

Reader: We'll continue now with the next lesson in the series on Arvut from the 16th of November 2003. Rather, this will be from the 17th, it says. Before that, we'll read item 28. Item 28.

Reading: (19:30) The Arvut (Mutual Guarantee). #28

28) Now we fully understand the previous words, for he says, “Now, if you surely listen to My voice and keep My covenant,” meaning make a covenant on what I am telling you here: to be My Segula from among all peoples. This means that you will be My Segula, and sparks of purification and cleansing of the body will pass through you onto all the peoples and the nations of the world, for the nations of the world are not yet ready for this, and at any rate, I need one nation to start with now, so it will be as a remedy for all the nations. For this reason, He ends, “for all the earth is Mine,” meaning all the peoples of the earth belong to Me, as do you, and are destined to adhere to Me, as written in Item 20.

But now, while they are still incapable of performing that task, I need a virtuous people. If you agree to be the remedy for all the nations, I command you to “be unto Me a kingdom of priests,” which is the love of others in its final form of “Love your friend as yourself,” the axis of all the Torah and Mitzvot. And “a holy nation” is the reward in its final form of Dvekut with Him, which includes all the rewards that can even be conceived.

These are the words of our sages in clarifying the ending, “These are the words which you will say to the children of Israel.” They made the precision, “These are the words,” no more and no less. This is perplexing: How can you say that Moses would add or take away from the words of the Creator to the point that the Creator had to warn him about it? We find no such example in the whole of the Torah. On the contrary, the Torah says about him: “for he is the trusted one in all My house.”

Reader: Now, let's continue watching a lesson on this item from The Arvut article, 17th of November 2003. 

M. Laitman: Meaning, these words, that you become a kingdom of priests and a holy nation. They are arranged in this way so that the entire nation must come and reach this degree, where you will be as a kingdom of priests. To me, this is work above the vessels of reception. After acquiring the correction of the vessels of bestowal in full, over all degrees of coarseness that you have in the soul. Then you come to the correction of the AHP, which is called, “and they will be as a holy nation to Me.” For the work of Galgalta ve Eynaim, the kingdom of priests, is in order to correct the AHP. And conquer it under their domain. Is that clear? Two stages in correcting the vessel: After the shattering of the vessels, there isn't a single part that's not already included of all the other four parts: Galgalta ve Eynaim, Galgalta ve Eynaim in AHP, AHP in Galgalta ve Eynaim, and AHP. You can't separate those, also you can't discern it. The souls, shattering of the vessels is also in the intention, but it's not in the bodies of this world, where you can discern a Jew, a Gentile. Someone who's born of a Jewish mother or not, born out of a Jewish mother, which is also a social agreement that, an historical convention that changed throughout history. Rather in the souls, the shattering affected all the souls, and there isn't in the bodies, even symbolically, some division between the nation of Israel and the nations of the world, there isn't; all the souls went through the shattering. We can talk about the relative shattering in all the pieces, but nevertheless, each and every piece is mixed with all the other pieces until in each one, you have all the other pieces because the shattering crosses everything down to the last desire in all the stages that you can divide. Therefore, the work is in the scrutiny, sorting, and the correction of each and every desire, from the purest to the coarsest, from the lightest to the heaviest, and the desires that separate them and can correct them. First of all, out of their own purity, they're called the desires of Israel. So, the work starts with them, as it's called, “and it shall be as a kingdom of priests to Me.” These are desires that you can separate them from the AHP, from the will to receive, and relate them only to Galgalta ve Eynaim to the desires to bestow, from which you make Galgalta ve Eynaim of ZON of Atzilut, they're called Israel. Why? This type of souls, this type of desires didn't have to be broken, they didn't need to be corrected in and of themselves because they are Galgalta ve Eynaim. They don't need to receive, and therefore they don't belong to the reception of the light of Hochma. And therefore, the purpose of creation to reach equivalence of form with the Creator and to receive in order to bestow, that's not on them. That's why all the Galgalta ve Eynaim are vessels, qualities of the Creator, that simply need to mix with the AHP, to correct themselves and become a system by which you can correct the AHP. But for themselves, there's no need for them to be shattered and to be corrected. That's why these desires are called Israel, Yashar El, which is their natural nature from the beginning. And certainly, as it's written, the Creator went from one nation to the next, He wanted to give them the Torah, the instructions how to correct their qualities, their desires to receive, using the Torah. But He couldn't do it, nobody wanted to receive it, so He gave it to Israel, meaning to Galgalta ve Eynaim. Meaning there are such qualities as Galgalta ve Eynaim, that if they, specifically they go through shattering together with the AHP, and they mix with the AHP, you can use them to correct the AHP later. Meaning to bring the Torah to the nations as correction and filling through Israel. Where the vessels of reception are the purpose of creation, and their adhesion in the Creator are the final desirable state. And in the correction of the souls after the shattering when all these parts are intermingled, then first, you correct the Galgalta ve Eynaim, the quality of Israel, where there's no need for them to be corrected. But we must correct them so there will be a system by which there's Galgalta ve Eynaim that are already corrected, and they were extracted out of this mix and correct it, then the Galgalta ve Eynaim themselves can, there's no need for them, but because they have an additional Galgalta ve Eynaim inside the AHP, and the AHP that can join the Galgalta ve Eynaim, the Galgalta ve Eynaim are pure, they have a role. So, to extract the Galgalta ve Eynaim, this is called, “and you shall be as a kingdom of priests.” Meaning the beginning of the kingdom of priests, and you continue the kingdom of priests, that you will be inside the AHP, and join the AHP to you, which is called the holy nation. That you will correct the AHP in their place and correct the AHP so Galgalta ve Eynaim will be in place of the AHP, you correct the AHP and their ascent to us, and you will separate the true AHP that cannot join you, because this is a stony heart. In short, the work of Galgalta ve Eynaim in the AHP is called, “and you shall be as a holy nation to Me.” This is the meaning of becoming a light unto the nations. There's holy nations and there are unholy nations, meaning those who cannot join Galgalta ve Eynaim until the end of correction in any way, shape, or form. Not that Galgalta ve Eynaim is inside of them or that they are inside of Galgalta ve Eynaim, this is called shells – something that cannot be corrected until the end of correction. So, this is called a nation or Gentiles, and this holy nation is truly all the rest of the parts that can be in connection with Galgalta ve Eynaim. Those are the corrections that the AHP undergoes by the Galgalta ve Eynaim. Where again, the goal, the purpose, is the AHP. From the very beginning, the vessels of reception are the AHP, all the qualities of Galgalta ve Eynaim that penetrate it, that are in it, with it in correction and connection, they are only in order to correct it.

Question (Petah Tikva Center): (31:37) And what is that warning to Moses, not to subtract and not to add? 

M. Laitman: Not to subtract or to add means that the correction has to be until all the vessels will be corrected, and only for that purpose. Meaning, there's no Galgalta ve Eynaim have no right to exist except for the sake of the general correction. Meaning, the correction has to be for that sake, on the one hand and it can't be that they will stay in, meaning they have to awaken and be corrected and correct the others, that's the reason that they rise first. And they should not be also under the AHP because their role is to correct them, from the side of purity and from the side of coarseness. 

Question (Petah Tikva Center): (32:48) How can there be a situation where Galgalta ve Eynaim are under the AHP if it's already inside of us? 

M. Laitman: I don't understand, there's no such thing, Galgalta ve Eynaim under the AHP? Galgalta ve Eynaim inside the AHP, and the AHP inside Galgalta ve Eynaim, Galgalta ve Eynaim in the AHP, then the AHP undergo a restriction, and Galgalta ve Eynaim are in them, this is a matter of the worlds. There's no Galgalta ve Eynaim that exists inside the AHP. Rather, the AHP restricts itself, and Galgalta ve Eynaim inside the AHP is a structure of the world of Atzilut. It goes through the AHP on all of its degrees of coarseness – two, three, and four – and you get Beria, Yetzira, and Assiya, that's the worlds. That's why those worlds are called the worlds of separation, since Galgalta ve Eynaim exist but separate from themselves, meaning in the AHP. What is the benefit of that if they are in the AHP? The benefit is that they exist, there is a system that can help the AHP to incorporate them in Galgalta Eynaim, and be as AHP of ascent. Meaning, if this is a pure Galgalta ve Eynaim or Galgalta ve Eynaim inside the AHP, this is the quality of Israel, Galgalta ve Eynaim in preparation for the sake of correcting the AHP. And where is the correction itself? The correction is AHP of ascent, AHP that is included in Galgalta ve Eynaim, this is the correction. And the remaining AHP, that's a stony heart that's also corrected when you separate it from AHP, the ascending AHP, and you know you can't correct it, you correct it by separating it and keeping it seemingly, and at the end of correction working on it. In truth, all of creation was created, all this process was made, especially the shattering and the scrutinize and everything in order to correct the AHP of ascent and distinguish the stony heart in order to work with the AHP as much as possible, to the center point of Malchut of Ein Sof. To whatever extent you can add it to the upper nine, and correct it as much as you can; and the rest, where you can't correct it, you add to Malchut of Ein Sof where you can. And then all the rest is being worked on by Rav Poalim Umekabtsiel and corrects them – this is the action of the end of correction. So, we see from here how much the part of Israel has to be very active because the AHP cannot do anything by itself, cannot move, is not able to do anything until the vessels of bestowal enter into it and work in it, has no ability to do anything of itself. So, we see that the action of Israel is the important action, is the active action, that's required of all this, of all the actions that can be here, and there cannot be any other actions. From the side of the AHP, there's nothing to wait for the AHP to do something, and the action of Israel has to always aim for the sake of the AHP. Why? Because in the AHP, when they do this action, they give contentment to the Creator. There are the actions of receiving in order to bestow, which are giving, and only in these actions you can say that the created being comes into a form of the Creator. Because Galgalta ve Eynaim is not truly the power of the created being; therefore, in the correction of Galgalta ve Eynaim, you have to understand that the kingdom of priests is the correction. It doesn't belong to the created being. A kingdom of priests is something that, you know, you belong to me, this is my part, these are my qualities. So, we need to understand that this message that he will be as a kingdom of priests to be devoted to that process. The Creator determined that it must exist, meaning the correction of the will to receive, the correction of the nations, the corrections of the nations of the world. And if you truly see ourselves as messengers for that, everything works itself out. If the people of Israel see themselves as not messengers for that, then it turns out that he is seemingly there to serve himself – he has no existence in it. Because from the beginning, Galgalta ve Eynaim was shattered and put into the AHP, only to correct the AHP.

Question (Petah Tikva Center): (38:42) So, connecting with the AHP, how do they receive the commitment, obligation? 

M. Laitman: What is the question? From where does it come that Israel feel their responsibility to the role in the world? It's from first reaching the correction of themselves. When Israel corrects itself, then they begin to understand what their role is with respect to all the shattered vessels. Israel don't understand ahead of time and they cannot understand ahead of time what the role is in reality because they are under the control of AHP, under the control of the nations of the world, the shattered vessels. Galgalta ve Eynaim, vessels of Bina, cannot understand that there's something that can be bestowed here, someone who you can bestow to, and by what means. Galgalta ve Eynaim become Galgalta ve Eynaim which are corrected, not shattered, coming to the quality of Bina. And Bina, because of its desire to bestow, it looks for ways to bestow by taking the vessels of reception, receiving in them – that's called my bestowal upon the Creator, like the development of the four aspects, four phases of direct light. You need to work according to that, you don't need anything else. And so, of course, Israel is shattered and you go to them and say, you need to correct the whole world, they respond, well, me? What do I have to do with the whole world? Like everyone says, what do I have to do with all the nations? Leave off. And that's because they really don't feel it, because they lack the qualities of bestowal. They don't feel that they need to take someone else and correct them, and to guide them towards something. But to the extent that they acquire the qualities of bestowal, meaning Galgalta ve Eynaim return to their proper functioning, which is called, “be unto me a kingdom of priests.” Through that they reach the second stage, which is, “and you'll be a holy nation, a holy people.” But not before that, not before they understand their role. Rather, before that, they don't understand their role. That's the meaning of them being shattered, in the shattering. And so, you cannot expect the people today to know what role they should take in the world, but, well, the world is in trouble, maybe they'll compel them, force them, in some way. But for the time being, nobody's crying out that we need to correct ourselves to correct the world, then they don't understand that. They understand one thing: If we correct ourselves, without the world, then it'll be good, the world will treat us better, and we'll be treated well by the Creator and the world, but the second stage they don't yet feel. And so, there is a question if we should even talk about the second stage where we need to be a light unto the nations, to convey to them the method of correction and be corrected alongside them. That becomes clarified after Bina truly attains the quality of bestowal, right? Making it like the Creator, truly like the Creator, in bestowing in order to bestow, and then it looks for how to act upon that intention to bestow. And then she sees the need for the nations of the world, and through connecting with them, how they can be corrected, and so bring contentment to the Creator. Benefit to the Creator is a corrected world, meaning the nations of the world, corrected. To begin with, He wanted to give the Torah to them, right? And Israel are here only as a conduit, a passageway. But to begin with, it's difficult to explain this to Israel because they're under the shattering. And to the extent that they emerge from the shattering, they begin to understand the mission and their role towards the whole world.

Question (Petah Tikva Center): (43:06) How do you see it in the roots that in order to correct Galgalta ve Eynaim you have to first turn to the AHP? 

M. Laitman: If in order to correct Galgalta ve Eynaim, you need to turn to AHP, if we look at the vessels, how the corrections were made there, then each vessel from which you start the correction, even the purest is included of all four parts, comprises of all four parts. It's not just that you extract the Galgalta ve Eynaim and correct that; rather, you correct the entire vessel. And of course, in those vessels, well, you begin with correcting the vessels within them, and Galgalta ve Eynaim are the big, and the AHP are the small, from the light to the heavy, as we say. But regardless, each and every vessel, it includes all of them, these two parts, and these two, which are four, Galgalta ve Eynaim and AHP, Galgalta ve Eynaim in AHP, and AHP in Galgalta ve Eynaim. Although the correction is the light shines to all the vessels. But of course, the pure vessels awaken, first, according to equivalence of form since they are closer to correction. What does it mean that in them, there is seemingly a heavier weight of the vessels of bestowal and the vessels of reception? It's difficult to say because you can learn about this mixture from Part 7 of TES, how complicated this all is. As on the one hand, that which had a screen, a Masach, and was very exalted and high, fell lower down; and that which had the quality of bestowal, according to nature, close to Bina, almost didn't fall, because the vessels of bestowal with a Masach, with a screen, without a screen, of course they're corrupted. But not to the same extent as the vessels of reception, which, when they have a screen, they're very, very high, and without the screen, they're very, very base, they fall very low. But it's not up to us to critique all this when we go to engage in corrections; rather, the lights awaken, scrutinize, clarify, sieve, manipulate the vessels, correcting them, filter, rather. And so, one who feels that he's close to this, he needs to, of his own, he comes in and joins. He feels that he belongs to this correction, and one who doesn't, doesn't, that's it. That's why calculating this accurately today, it's not possible. In the bodies, there were no shatterings, in people – look, in bodies, embodied, we have those who we call Jews. And there are those who are called the nations of the world, right? And they didn't mix together for generations, they did not mate, intermarry, intermingle. But in the souls, there was a shattering, and so, we cannot, I don't want to state anything, there's no explanation for this. Kabbalists don't want to touch this and same with me. Even though perhaps I do try to explain it to myself somehow, but if it's not written down anywhere, it doesn't have to do with – we can't from this determine how to relate to the world. Even out of the fact that we don't know where the tribes are and how they went through the shattering. These are things which, in general, according to the external form of things. Well, we shouldn't relate to things the way they appear externally. Just to accept it as a fact, that if we're talking about the souls, there is not a single soul that didn't go through all the shattering and all the mixing of all the parts in it. And now with the light, according to the light, the reforming light, it turns out that here and there, people awaken, here and there, without any connection, seemingly, to corrections. Ultimately, it's a matter of sooner or later, nothing more.

Question (Petah Tikva Center): (48:55) What can we ask of a, let's say a Jew who lives in Israel or somewhere in the world, that is Galgalta ve Eynaim, what does it mean to be like Galgalta ve Eynaim?

M. Laitman: Baal HaSulam writes very beautifully about this: That because we received the land of Israel, and in action we returned here. But you cannot say that we received, we just had to come here, due to the pressure from all the various occasions and happenings that the Creator arranged for us. So, we came back here by His power, and now we need, with free choice, in corporeality we have no choice. But in spirituality we have this one free choice, which is to agree to take upon ourselves this development as He writes here to, first of all, be a kingdom of priests and then a holy nation. And if we do that while we're still here in the Land of Israel, that's best, we'll do what is upon us to do. And if not, there will be such troubles that you cannot even describe because we need to understand that we had four exiles, which were mandated, they had to happen. We returned from the last exile not by our own strength, meaning we got these conditions to perform the scrutiny and correction, as it needs to be after the shattering. And now we're in a state where we have to correct the shattering, to execute that. And if we do execute it, meaning if we use our free choice, creating a society by which we grow stronger, and by which we scrutinize the vessels from the light to the heavy that can be corrected. First of all, the people of Israel on their land, to the extent that it's possible, and our integration with the nations of the world. This means that we give the nations of the world the method, the method of correction. What we live for and why, and what purpose there is to this, the process and the goal, the purpose of creation. That means that Galgalta ve Eynaim take care of AHP, they are inside the AHP. And due to this, the AHP also join Galgalta ve Eynaim to the extent that this is possible. If we function properly, as Baal HaSulam says here, if this pours out from Israel to the nations of the world, all this, as written in Matan Torah and Arvut. If we do that, and also in HaShalom [The Peace], his article, The Peace, and also he adds in a book, The Sage's Fruit, in articles that relate to that. If we do that then we're performing the only action that we can perform through our free choice. And if we do not use this, our free choice, and it's only at this historic moment that this is truly given to us. Then accordingly, this general force that must bring the whole of reality, us and all the nations of the world, to the end of correction, it will act upon us so that we do it. And the more we're not heading in the right way, the more that force acts upon us to return us to the right direction. And this is done through suffering. It's felt as suffering by us, a force that compels the forces, and accordingly, we might actually come to very, very terrible states. 

Question (Petah Tikva Center): (53:07) What does that mean for the simple person that doesn't study and will never study, perhaps, Kabbalah? 

M. Laitman: He doesn't need to study Kabbalah; the wisdom of Kabbalah is not there to learn; learning isn't its application. The application is, well, as much as, to the extent that we see this in our world, it's through the awareness, the recognition of the shattering of the correction. Not through any physical action, what is a physical action? Physical action, well, I need to engage in dissemination for myself and for the people of the world, explaining what the thought of creation is and what is the process by which we can attain it, we can reach it. And after that is known, and agreed with to some extent, to the extent of that agreement, that means that it's executed. There's no execution in this world. In what, with hands and feet. Even if you perform the labors of the Temple, right? Slaughtering beasts there and performing various works of the Temple. These are also external indications, indicating an inner agreement, all the work is internal. When you spread this knowledge to the nations of the world, you, yourself, and everyone with no difference. And everyone feels that it truly is so, and the whole world is in a bad situation because we are not obeying that general law – by that, you correct everything. The correction isn't through us extracting a few tons of oil or coal, or building factories and doing other such things. The correction isn't achieved through such practical actions. The action is called, intention, reaching the right intention. And just every action in this world is not beneficial. And we see how harmful these things are, only harmful. The intention shattered, the intention in order to bestow, which was, which needed to be at the head of the Partzuf. In the world of Nikudim, or Adam HaRishon, there was the intention to bestow in the Rosh [in the head]. But it didn't come about, it wasn't applied in the body, in the Guf. And now that intention needs to be applied. But the intention. Therefore, when we ask what do we need to do in this world, we don't need to perform any physical actions other than dissemination, other than studying. This is called, the kingdom of priests. What are the priests? They have no part of the land; they don't need to do anything. They only need to teach, only to convey the method. And the other nations, the other nations working with the will to receive, so to speak, yes? That is called, work, that’s it. The actions are only acts of communication, dissemination, explanation, and that's it, there's nothing more. And that's why I, well, ask, ask what can be unclear here? We are not aware, we don't admit, we're not aware of the extent to which our attitude to the world is what improves the world. Physicists are now discovering that the results of their experiments in matter, right? The results depend on the one performing the experiment and how he relates to it. Now we're discovering it, even a plant feels how it relates to it, and so on. We don't understand that our attitude, and this is the intention, yes? That's what changes the whole of reality, it doesn't appear before us because we cannot see these results, these outcomes. And we don't see our intentions either, we cannot clarify them, refine them, see them, measure, that's a problem. But however it may be, it's only the intention that works in reality, and matter is manipulated, operated, by the attitude towards the matter. And the matter, the substance, itself, who is that? What is that? It cannot move. Therefore, when we talk about how we need to appear before the whole world, it's not as an active part with an interest in politics and the economy, and security, and what? Not at all. Our part is only to teach, to spread this knowledge. Only to bring each and every one, whoever wants it, to the right attitude towards reality. Towards nature, towards the world easing, that is all, and the right attitude. First of all, the knowledge, the knowledge, the right attitude, that is a more advanced, a very advanced stage. But the knowledge that the world is built a certain way, and each one has a role to play, and each one has a purpose, and a goal, a form he must reach. When this knowledge reaches each and every one, it, by itself, we'll begin to arrange, to order the world in the right way. We will see how, by doing this, all the substance, the matter, all actions, everything happening in the world will follow along with the forces that truly act in the world. Because the forces that operate in the world are 100% the forces of the Creator. But the disagreement of people, of human beings, what it does is that the whole world, the still, the growing, the living, and definitely the speaking – they don't reach equivalence with the same intention, the intention of the Creator towards the created being. The created being towards the Creator is not in the same intention.