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

Daily Lesson (Morning) Sept. 9, 2024.

Part 1: Rabash. A Congregation is No Less Than Ten. 28 (1986)

Reader: Hello, we are reading in the Rabash articles, the article, “A Congregation is No Less Than Ten.” You can find our study materials in Sviva Tova and the Arvut system. You can also send live questions through our sites. Whoever asks a live question in the study hall is asked to stand up, hold the microphone close to one's mouth, and speak loud and clear.

Reading: (00:34) A Congregation Is No Less than Ten, Article 28, 1986

It is written in The Zohar, Nasso (item 105): “Rabbi Elazar started, ‘Why have I come and there is no man?’ How beloved are Israel by the Creator, for wherever they are, the Creator is among them. ‘And let them make Me a Temple and I will dwell among them.’ Every synagogue in the world is called a ‘Temple.’ ‘And I will dwell among them,’ since the Shechina [Divinity] comes to the synagogue first. Happy is he who is among those first ones in the synagogue, since by them what is completed is completed, meaning the congregation, which is no less than ten. Also, the ten must be in the synagogue at once, and not come one at a time, since all ten are as organs of one body, in which the Shechina resides, for the Creator has made man at once, and established all his organs together, as it is written, ‘He has made you and established you.’”

We should discern in the above words:

1) Why does he say, “Wherever Israel are, the Creator is among them”? This implies that there is no need for a special place. Afterwards he says, “And let them make Me a Temple and I will dwell among them,” meaning specifically in the synagogue.

2) The words, “And let them make Me a Temple and I will dwell among them,” imply that first there must be some preparation, meaning “making the Temple,” and then “I will dwell,” and not just like that.

3) What is the question that he asks, “Why have I come and there is no man?” If you say that the Shechina comes to the synagogue first, of course there is still no one there.

4) It is difficult to understand what he says, “The ten must be in the synagogue at once, and not come one at a time.” Can it be said that all those who come to the synagogue should wait outside until ten men have gathered, and then they will all enter at once? We have never seen such a thing. So what does it mean that they must not come one at a time?

To understand the above we will explain in the work how to begin the order of the work in a manner of bestowal, called “not in order to receive reward.” First, we must remember two things, which are “giver” and “receiver.” This extends from His desire to do good to His creations, which is why He has created creatures—to receive the delight and pleasure that He wants to give them. This receiver, namely the Kli [vessel] that the Creator created in which to receive the delight and pleasure, is called “desire to receive delight and pleasure.” He can enjoy this to the extent of the craving for it. That is, the Kli in which we receive pleasure is called “craving.”

We attribute these Kelim [vessels] to the Creator. That is, the Kli that initially received from the Creator is called Malchut, or Behina Dalet [Fourth Phase (discernment)], which means that it is a craving to receive delight and pleasure. This is called a Kli of Ohr Yashar [Direct Light]. This is the Kli that was used prior to the Tzimtzum [restriction], and it is called Malchut de Ein Sof [infinity/no end].

Afterwards there was a correction to prevent the bread of shame, since there is a rule in the nature that the Creator has created, that the branch wants to resemble its root. Why is there such a nature? We are forbidden to ask because with respect to the Creator, says the holy Zohar, “There is no thought or perception in Him at all.” This means that the lower ones cannot attain the thoughts of the Creator.

Everything we say is only in the form of “By Your actions we know You,” meaning we speak only through the actions that appear to our eyes, from what we see and can explain, but not before the act that appears before us. For this reason we begin to speak of the first connection between the Creator and the creatures, called “His desire to do good to His creations.” Prior to this we cannot speak because we have no attainment in Him. Hence, we only see that in nature, the branch wants to resemble its root.

To correct this, meaning that because the receiver wants equivalence of form with the root, and if it were to receive it would feel unpleasantness, the Tzimtzum occurred, called “not wanting to receive in order to receive,” but to receive only if he can receive it in order to bestow. This caused us not to be able to receive abundance with the Kli called “desire to receive,” but rather with a new Kli, called “Ohr Hozer” [Reflected Light]. It means that the Ohr Yashar is regarded as the abundance that the Creator gives to the lower ones, and Ohr Hozer is the opposite—that which the lower ones wish to give the Creator.

For this reason, Ohr Yashar is called “from above downward,” meaning that the upper one, the Giver, namely the Creator, gives to the lower ones. Conversely, the Ohr Hozer is called “from below upward,” meaning the lower one, who is the receiver, wants to bestow upon the Creator. We attribute this Kli, called “in order to bestow,” to the lower one because the lower one did it in order to correct itself, since it wants to resemble its root. It is as we learn, that in the world of Ein Sof, the Kli of Malchut received the light in the Kli of Ohr Yashar, meaning in a Kli that came from the upper one. But the Kli of Ohr Hozer is a Kli that the lower one should make.

After the correction to receive only in Kelim of Ohr Hozer was made, all the worlds and many degrees extended from it. Because this Kli extends from the lower one, it cannot be completed at once, but bit by bit, according to the strength of the lower ones. Therefore, since many Kelim were made, the lights divide into many degrees. This was not so when what we attribute to the Creator, called “receiving in order to receive,” illuminated in the Kli. The Creator created this Kli at once, in full, so naturally, it was one simple light, without distinction of degrees.

It is as he writes in the book, Tree of Life (presented in The Study of the Ten Sefirot, p 1): “Know that before the emanations were emanated and the creatures created, the upper, simple light had filled the whole of reality.

However, everything was one, simple light, completely equal, and it is called ‘the light of Ein Sof.’” The reason is that since we attribute this Kli to the Creator, it is completed in whole, hence they received one light, without distinction of degrees.

But the Kli that we attribute to the lower one cannot be completed at once.

Rather, all the work we must exert in is only one—to make a Kli called Ohr Hozer. This means that the lower one wants to receive delight and pleasure from the Creator only because he wants to bestow upon the Creator, and this is called Ohr Hozer [Reflected Light]. When the lower one realizes that he has no desire to receive for himself, but that he wants to delight the Creator, he calculates what he can give to the Creator that the Creator will enjoy.

At that time he sees that he can give only one thing that will delight the Creator. Since the purpose of creation is to do good to His creations, and the Creator wants to give delight and pleasure to the creatures, he says, “I want to receive delight and pleasure because I want to please the Creator.” And the more abundance he can receive—meaning that he feels the greatest pleasure from the abundance that he receives—the Creator will certainly enjoy this more.

This is similar to a person who invited over an important person. The man and his household toiled all day and all night so that the important guest would enjoy the food. When the guest ate the meal, which cost him great efforts, and in which he did everything to delight the guest, at the end of the meal he asked the guest, “What do you say about our meal? Did you ever taste a meal like this?”

He replied to him: “To tell you the truth, I don’t care what I eat. I never regarded the pleasure I can derive from food, so I wouldn’t mind if you prepared a simpler meal, since I hear from you that you put great efforts into it.” When the landlord hears this, what pleasure does he have from giving him a big meal?

The lesson is that if a person receives delight and pleasure from the Creator because he wants to delight the Creator by helping Him carry out the purpose of creation—that the Creator wants to delight His creatures—but he says that he derives no joy from the delight and pleasure he receives from the Creator, then what contentment is he bringing to the Creator by saying that he doesn’t feel any taste in His delight and pleasure, and that to him it is all the same?

It therefore follows that if one can try to constantly increase what he is receiving from the Creator and appreciate the King’s gift, there is a reason for it: He can say to the Creator, “I am receiving great pleasure from You because I know that only with this I can delight You, and this is why I want to receive plentiful pleasures.”

However, we must remember that after the sin of the tree of knowledge that Adam HaRishon sinned, man became as dust, receiving in order to receive. This extends from the worlds ABYA de Tuma’a [impurity], as it is written in the “Introduction to the Book of Zohar” (item 25), “It is incumbent upon man to receive strength from above by the merit of Torah and Mitzvot [commandments], so he can bestow, and this is called ‘Israel,’ meaning Yashar-El [straight to the Creator]. This means that all his thoughts and desires are only to bring contentment to the Creator. But if he still does not have this desire, it is considered that the person is in exile among the nations of the world, who enslave him to work only for self-love, which is ‘receiving in order to receive.’ This pertains to the Klipot [shells/peels], and not to Kedusha [holiness/sanctity], as it is written, ‘You will be holy for I am holy.’ This means that as the Creator is only about bestowal, your intention will also be only to bestow.”

But the opposite of that, meaning when his intention is not to bestow, it is regarded as the opposite of Israel. Rather, it is called “straight to the nations of the world,” since they are opposite in form from the Creator, whose desire is only to bestow. But if in this place there is Yashar-El—where he is in equivalence of form with the Creator—meaning that there is no other authority there, in that place comes the instilling of the Shechina, as it is written, “Wherever I mention My name, I will come to you and bless you.” This means that the Creator says, “If I can say that only My name is in this place, and the creature’s authority is not upon it, since the lower one wants only to bestow upon the Creator, then “I will come to you and bless you,” meaning that on this place I instill My Shechina.

By this we will understand what we asked about the holy Zohar’s saying that wherever they are, the Creator is among them, which implies that there is no need for a special place. Afterwards it says as it is written, “And let them make Me a Temple and I will dwell among them,” meaning precisely in a Temple, and not just anywhere.

We should interpret his saying “wherever they are” to mean wherever “they,” meaning Yashar-El, are present, where the meaning of Yashar-El is straight to the Creator, who are in equivalence of form with the Creator. That is, as the Creator gives mercy, they, too, want only to bestow upon the Creator. And since there is equivalence of form, to that extent the Tzimtzum is removed. Hence in this place there is the Shechina.

This is called, “And let them make Me a Temple,” as it is written, “You will be holy for I the Lord am holy.” It follows that “Israel” and “Let them make Me a Temple” are one thing. That is, saying, “And let them make Me a Temple” is preparation and great work to make the place, which is the desire, as Baal HaSulam said, that in spirituality, “place” means desire, meaning a desire of Kedusha, which is in order to bestow contentment upon the Creator. This is called “Israel,” Yashar-El.

Now we will explain the second question, what is the question that he asks, “Why have I come and there is no man?” Certainly, if he says that the Shechina comes to the synagogue first, of course there is still no one there, so why does he say, “Why have I come and there is no man”?

However, first we need to understand what “man” means. We should interpret “man” to mean as it is written, “Happy is the man who did not walk in the counsel of the wicked.” That is, there is “man” and there is “beast.” “Beast” means one who is immersed in self-love and does what beasts do. It follows that the meaning of “Why have I come” means that I have come before you. However, that, too, needs explanation: How can we say that the Creator came to the synagogue first, if “The whole earth is full of His glory?” Thus, what does it mean that the Creator comes to the synagogue before the people who are praying?

We should interpret that it is as Baal HaSulam interpreted the verse, “Before they call, I will answer.” It means that when a person goes to pray, it happens because I have given him a thought and desire to come to the synagogue to be a man. In the end, I find him in the synagogue praying for self-love, like a beast. It follows that when he says, “Why have I come,” it means “Why have I given him a desire to go to the synagogue, so he will pray for matters of Kedusha, which is a Temple, and to be Israel, and in the end “there is no man.” Instead, I see that everyone is praying for beastly needs.

Now we will explain what we asked about his saying that there must be ten in the synagogue at once, and not come one at a time. We asked, “Should they all wait outside until ten men have gathered, and then they will all enter together? Have we ever seen such a thing?” He brings evidence from the Creator, “For man, the Creator has made him at once.” But we should also understand the evidence itself.

To interpret this we must first understand why we need specifically ten men present in the synagogue, or the Shechina will not be able to be there. He gives a reason, that “a congregation is no less than ten.” We should also understand this—why specifically ten and not more or less. That is, if there are nine men there, it is not regarded as a congregation, and if there are eleven, it does not add anything, as it is said about testimony: “two as one hundred and one hundred as two” (Shavuot, p 42). Rather, it is specifically ten, as our sages said (Sanhedrin, 39), “In every ten there is Shechina.”

It is known that Malchut is called “tenth.” It is also known that the receiving Kli is also called “the Sefira Malchut,” who is the tenth Sefira, receiving the upper abundance. She is called “will to receive,” and all the creatures extend only from her. For this reason, a congregation is no less than ten, since all the corporeal branches extend from the upper roots. Therefore, according to the rule, “There is no light that does not have ten Sefirot,” in corporeality, something is not considered a congregation that can be regarded as important unless there are ten men there, such as the upper degrees.

Now we can understand the meaning of ten, when the Creator asks, “Why have I come and there is no man?” It pertains to “man” and not to “beast,” referring to the kingdom of heaven, which is the tenth Sefira, meaning we must pray for the exile of the Shechina, which the holy Zohar calls, “Shechina in the dust.” Thus, the meaning will be that if the Creator does not find ten there, it means that “I have come first and have given you a desire and awakening to come to the synagogue, to ask for prayer for the exile of the Shechina, who is called ‘ten,’ which is the tenth Sefira, and I did not find anyone to pray for the tenth. Instead, I find everyone praying for things that pertain to beasts and not to people.”

Similarly, we should interpret what he says, “They must all be at once, and not one at a time.” We should interpret that we need the reception of the kingdom of heaven to be at once, and not to say, “Today I want to take upon myself a little bit of the burden of the kingdom of heaven, meaning only when I am at the synagogue. Afterwards, when I go home, I want to enjoy self-love.”

That is, he says that he agrees to work in order to bestow some of the time, but not to give all his time only for the glory of heaven. Rather, when one takes upon oneself the burden of the kingdom of heaven he must ask the Creator to make it forever, and not only when he is at the synagogue. We can interpret that having to have ten present at the synagogue at once and not come one at a time means that he should not say, “Now I am assuming a little bit of the kingdom of heaven, and later some more.” Rather, each acceptance of the burden of the kingdom of heaven should be at once, meaning at once over his entire life, and not today some and tomorrow some more.

Therefore, if assuming the burden of the kingdom of heaven is over a complete thing, then although he later descends from his degree, since his acceptance was complete, called “ten at once,” where “at once” means over his entire life, many pennies join into a great amount, until he is rewarded with faith, which is the permanent kingdom of heaven.

This was not so while assuming the kingdom of heaven was only partial, meaning that he received the kingdom of heaven only for the time being and not permanently. It follows that this is incomplete, so how can he join them into the great amount until he is rewarded with permanent faith? Therefore, when one takes upon oneself the burden of the kingdom of heaven, he should see that it is a complete thing. This is why he says that they should be in the synagogue at once, meaning once and for all. That is, he wants the reception of the kingdom of heaven to be forever.

Question (Petah Tikva Center): (34:41) It's written, “every Ten are like the organs of one body in which the Shechina dwells.”

M. Laitman: Yes. 

Student: What does that mean? 

M. Laitman: That each one of them is a representative from a particular discernment of a single vessel of Malchut. Or that when they become connected, they're called Shechina.

Student: This depiction of the organs in one body, so, the Ten are like the organs of one body. So, let's say I take one person from the Ten, he is an organ. 

M. Laitman: Yes. 

Student: We don't see in nature that the organ exists.

M. Laitman: Yes, it exists but not in and of itself.

Student: Where is there an organ that exists? 

M. Laitman: In our body.

Student: Wonderful, so only in the body it exists. Meaning that I have this illusion that I exist as a person, I exist. But actually, in truth, the reality in spirituality is that I don't exist unless within the Ten? 

M. Laitman: Yes, correct. 

Student: The question is how to bring this closer to awareness, to feeling? 

M. Laitman: That one without the others does not exist.

Student: Yes, exactly. 

M. Laitman: Simply to talk about it, to depict it, we can't otherwise, also, imagine it to ourselves because in spirituality there's no little, no partial. Meaning, you can't really take a part from the whole and relate to it as though it is whole, as though it exists. 

Student: Sometimes when the heart softens, a certain discernment comes as if the Creator wrapped each friend, each of us in this kind of transparent bubble. This partition that isolates him from the body called Ten and gives this illusion as if he, he is a person, he and they are also friends. But it's like, as it's written here, it's as if there is no such essence, there is no such thing?

M. Laitman: No, there is no such being, this is why our world is called imaginary. 

Student: How do we reach this imaginary image that isolates me from the Ten? 

M. Laitman: Only through the prayer, we have no other way to break free from this bubble. To connect between us even though the disconnection between us is, also, just something we imagine, it's not real. However, we have to nevertheless imagine to ourselves, depict to ourselves, the broken state and how we restore it to a corrected state. It's certain it's through a prayer but this is what we have to do.

Question (Petah Tikva Center): (38:35) He writes that receiving the burden of the Kingdom of Heaven needs to be at once. Meaning, at once, not for his whole life at once. What does it mean, at once? 

M. Laitman: That you, as much as you understand it, as much as you feel it, but you're willing to accept, to take upon yourself everything there is before you, that you'll be connected to it, you'll discover this great infinite Kli and you want to live only in that.

Student: Okay, so that's my willingness for now, at this moment I'm impressed and I'm ready. 

M. Laitman: Yes. 

Student: But how does he persist for eternity, at once? 

M. Laitman: You accept it at once and permanently, for always; out of the fact that this is how you would like it to be.

Student: That's correct for that moment that I decided once.

M. Laitman: Fine, but the Creator agrees with you and He seemingly begins to play this game.

Student: I tried many times at once, and each time I went back to the beginning.

M. Laitman: Yes. 

Student: How do I enter permanence? 

M. Laitman: But it's not that you really came back, regressed. Nevertheless, every action leaves an impression and you never go back to the same place.

Student: How does it enter into eternality? 

M. Laitman: It enters eternity, as He tells us here at the end, that one moment. Where is with the acceptance of the burden of the Kingdom of Heaven, if it's only a little bit, meaning that He assumes the Kingdom of Heaven only for the time being and not always, it means that He doesn't have wholeness. Therefore, one should regret that it should all be joined into a great amount until he is awarded faith permanently. Therefore, when one assumes the Kingdom of Heaven, he should see that it is a complete thing. This is why he says that they should be in the synagogue at once, meaning once and for all. That is, He wants the reception of the Kingdom of Heaven to be forever. That's it.

Student: How does he enter such wholeness, into such permanence and eternity? 

M. Laitman: You should yearn for it, that it will be revealed. That you will be able to receive it, that you will be able to enter this state.

Student: Okay, so far we talked about me, about the individual. Where is the Ten, here, where is the Ten at once?

M. Laitman: Ten at once, this is how a person should commit to reach that, to yearn for it.

Student: That's from my side, where is the Ten at once? 

M. Laitman: Likewise with your friends, with friends, too. So much so that we cannot imagine to ourselves that there is anything else besides the whole Ten, closed and entirely dependent each one on everyone. And we all depend on the Creator, and this is how it exists and will exist.

Student: What's the connection between receiving the burden of the Kingdom of Heaven and the Ten? What's the dependency of one on the other? 

M. Laitman: The Ten exists in a single desire of Ten who want to connect in a single desire, at a single point of connection. And the connection with one Creator, this is called, one receives one, this is why they're called a Ten. Otherwise, it is not a Ten but it is only according to their purpose.

Student: And a person receives for the whole Ten? 

M. Laitman: Well, he receives together with everyone. Also for the whole Ten but it depends on, how shall I put it, it depends on his role.

Student: So, what is to take upon yourself the burden of the Kingdom of Heaven in the Ten? 

M. Laitman: Assuming the burden of the Kingdom of Heaven means that I, when I exist in a Ten, I commit in my bestowal to the whole Ten. I pledge to bring them to connection as one.

Question (Petah Tikva Center): (44:36) Can we say that the Arvut system is our synagogue? 

M. Laitman: Yes, certainly. The system of connection between us, the right one, is called the synagogue, in Hebrew literally Bet Knesset, meaning it's a place, a house of gathering. That it gathers everyone and everyone is incorporated in each other. 

Question (Petah Tikva Center): (45:23) The two words, from your actions, we know you. He writes that only the actions that are revealed before our eyes we talk above. 

M. Laitman: Yes. 

Student: So the question is in the eyes of who are we talking about? Our eyes, those who are here, or from the eyes of our sages, the Kabbalists? 

M. Laitman: From your actions, we know you, it's from our sages. Yes, they tell us, they pass on to us laws, the laws of the upper nature, that we should yearn to observe.

Question (Petah Tikva Center): (46:17) We read now about assuming the burden of Heaven, we talked about a covenant yesterday, it sounds very similar. Is there a difference between the covenant we make in the Ten and that moment that you assume the burden of the Kingdom of Heaven? 

M. Laitman: Yes, indeed, these states are close to each other. The covenant means that we decide to connect, assuming the burden of the Kingdom of Heaven is that we take it upon ourselves.

Student: Is this like cause and consequence? 

M. Laitman: I don't know, I would say that one is similar to the other. 

Student: And in both, I understand there's like zero and one or it's all, the whole Ten? Or no one, you can't perceive a little bit of the burden of the Kingdom of Heaven.

M. Laitman: Well, it's also possible, a little bit, and they're doing the work until they complete it. 

Student: That's exactly the question because in the work it feels like each time we're advancing a little bit towards that. But here he writes that you can't, there's no somewhat, there's no partial. It's either the whole Ten is in it and we assume it, or you can't come and each day receive a little bit of the burden of the Kingdom of Heaven, that's what he writes. So, it feels like there's a gap between the daily work and what the Kabbalist is writing.

M. Laitman: Look, I don't know how to still convey to you what does it mean a little? What does it mean a complete vessel? We don't feel this or that, yet. In between these two states we have a great distance, an unknown distance. It's hard to measure how much more I need in order to complete my vessel so that I mean a complete vessel. 

Question (Petah Tikva Center): (48:39) It is written that to resolve the clash, the meaning is that the receiver wants to resemble in his qualities to the Creator. If he receives, he will have to perform a restriction. Meaning there's the work of the lower one, on one hand, on the other hand, there's a feeling like the upper one's giving us a screen. 

M. Laitman: The screen, in fact, comes from above, always. All of the actions, this way or that way, we perform under the influence of the upper one. But we do need to ask for advancement in order to keep these actions to perform them from below, from our state. 

Question (Petah Tikva Center): (49:43) He writes, I advanced, gave you a desire to come to the synagogue and to ask in prayer for the exile of Shechina, called Ten, which is the Tenth Sefira. And doesn't find anyone to pray for the Tenth. He says, I don't find anyone to pray for the Tenth, the Tenth is Malchut. And he also says there won't be a light that doesn't have Ten Sefirot in it, meaning, a real light is a light that's revealed in the Malchut. So is the Kli of Malchut that the Creator created and can fill it and receive pleasure, is that Kli common to the Ten friends? 

M. Laitman: Yes, of course it is. 

Student: It's not that every friend has his own Malchut.

M. Laitman: No, no, all the Sefirot belong to everyone.

Student: Meaning that if we truly connect, this Malchut needs to be revealed.

M. Laitman: Yes. 

Question (Petah Tikva Center): (51:02) He writes, there need to be Ten in the synagogue at once and they shouldn't come bit by bit. Meaning they shouldn't say that I received the Kingdom of Heaven and then a little bit more. Why does that state happen where we say, there are many times states that we, from within say a little, and then a little bit more and we don't go all the way to the end. We always keep a little bit to the will to receive, and we're not willing to burn it? 

M. Laitman: We don't want to burn the will to receive, all of it, no? If I receive discernments in it, good or bad no matter which, I nevertheless hold onto it. It holds me to a certain extent, a certain measure, and this is how we exist. This is why, maybe now, it seems to us that it's so easy to get rid of the will to receive. But that's not how it is, we should always measure very carefully to what extent we're capable of it, of rising above it. 

Student: When there are states where we feel, sometimes in conventions and all kinds of states where we can rise, then we're thrown to some other direction. Why does that happen? 

M. Laitman: In order to teach us all kinds of states that we can have along the way.

Student: Now, there's also a situation where, many times I see it happening, where a person does manage to come to it. It happens to him the moment he gets a blow, the Creator helps him and he gets a blow, which is really help from above. But then he's willing to completely disconnect from that same thing and to really come to that state where he's willing to do everything now, not in a moment. The question is whether we have the ability to come to the state without getting that blow? And each of us has experienced it on our flesh but the question is can we get to it without blows? 

M. Laitman: Without the blows, I don't think it's possible but it is possible to prepare ourselves to these states so that the states themselves will not be felt in us as blows but rather as revelations along the way. 

Student: As help?

M. Laitman: Yes.

Student: Now, an additional thing, you can feel it this way, that my force at least, this force of overcoming is weak, it's little, that's how I feel it. The question is whether it's aimed this way where each will feel that he doesn't have the forces to be able to connect with everyone and will never have the forces, alone? 

M. Laitman: A person cannot overcome even the smallest disturbance.

Student: So, the moment we truly manage to feel that we are weak and to admit this, that weak not in the manner of a negative way but to lower us. But this yearning forward, and the moment we come to that deep understanding that each of us is powerless, only then will we be able to connect? 

M. Laitman: This means, you want to say, you're trying to say the following: Sometimes I feel that I'm weak because I'm not being drawn forward. Sometimes, I feel that I'm weak because I don't have such a desire to leave my place and move myself forward. So, when does it happen precisely? So, both in this and in that, the pulling force and the pushing force. And we also need, opposite each one of them to be with the right preparation. 

Student: Now, this upcoming convention in a couple of days, two, three days from now. If we arrive now in this preparation that we're doing in these next few days, if each of us will come to the understanding that alone he can't. And he has no forces and this convention can help us create a connection and receive a very strong force. This is something that can lead us to what he writes here, where we will be able to come at once? Can we come to this convention, at once to it?

M. Laitman: Yes, in a congress, we can, everyone, according to our intention, according to our desire, we can enter unity. 

Student: So, what's worthwhile to put an emphasis on in the next few days until the convention in order to reach that at once thing? What should we put an emphasis on? 

M. Laitman: That I, first of all, establish before me the Ten so that this Ten is supported by Ten friends in it and I'm certain that this is also the upper desire. And later on, in this Ten I want to absorb, to include, all the Bnei Baruch from all over the world. And in such a way that we reach as one man in one heart. 

Question (Petah Tikva Center): (57:27) He writes that I approached you and awakened in you a desire to come to the synagogue and ask with prayer for a revelation of the Shechina. So, what are we asking for, what should actually happen? 

M. Laitman: We need to feel that we are particles of one big desire, and we want to be connected between us as inseparable parts. We're returning in our awareness, in our consciousness, besides that, everything is corrected. But rather, we return in our consciousness to a state just like now we can't depict to ourselves how we're connected, in truth. So, we want this connection, we want to feel it, to imagine, depict it between us.

Student: What should be our relation to the Creator at this moment? 

M. Laitman: He wants to move us from the state outside of creation to into creation, into the center of our connection. And we also want basically the same thing. 

Question (Petah Tikva Center): (59:14) What is the difference between feeling wholeness because of pride versus the soul, what is the difference? 

M. Laitman: The difference between the feeling of wholeness and pride?

Student: Pride, the feeling of wholeness because of pride, versus the soul, what is the difference between them?

M. Laitman: From pride, what wholeness can there be in pride? It's wholeness that's not holy. That's where the Klipa tempts us, in that feeling. 

Student: But this is also a great force, right?

M. Laitman: Yes, just like there is in Kedusha, there's also in the Klipa; there's this against that.

Student: And also what I felt, when a person wants to feel such wholeness, it doesn't matter if it's from the soul or from the pride. A person feels a lack in order to receive it from others. Without the others, there's no wholeness, both in pride and also in the soul. Why is it like that? 

M. Laitman: Because to begin with, even if he doesn't feel, he's a small part of them all. There's a soul, within which everyone is, and he doesn't yet feel that. 

Student: So, I'm a desire, I'm not a body.

M. Laitman: Yes. 

Student: What gives me the possibility to gather an internal Ten, an internal quorum, Minyan? 

M. Laitman: It's to the extent in which the Creator shines upon you; the upper light. 

Student: What should I do? I mean, how can I?

M. Laitman: If He illuminates less, then you don't feel the connection with others. If He illuminates a little bit more, then you feel already a connection with others, you're already in, you're not feeling a feeling of quietness or calm.

Student: But there's a point where the desire is working on its lack. Not on its lack but on the lack of others. Is there some specific point, what is it?

M. Laitman: The point in the desire? Which is?

Student: Which wants to perform actions for the lack of others. But he also feels his own lack within him.

M. Laitman: Yes, that's from the incorporation, where I can also feel the desires that are in others, and not in me. But why do I feel them nevertheless as being in me? Out of incorporation where all the desires are included in one another.

Student: And the incorporation is only through the Creator, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:03:06) We're heading towards the congress, and here it says that either you take upon yourself the burden of the Kingdom of Heaven for your whole life. So even if you fall from it later, it is still considered, and in these states you reach the state of permanent faith. But if each time you come just for a little bit, it's not very beneficial, it's not considered, it doesn't count.

So, now let's say that we are preparing for the congress and I'm willing to take upon myself the Kingdom of Heaven only for the time of the congress and not for my whole life then it's not going to be effective. So how can we accept this congress so that we're accepting this state for our whole life as a gift that we receive? You're saying without blows it's impossible. So how can we feel the congress as a positive blow so that we can assume the burden of the Kingdom of Heaven for our whole life in this congress. Not just for the time of the congress? 

M. Laitman: It depends on how we relate to this, only on that. Before the convention, we need to feel myself as standing before this most important mission in life. And now my fate has been determined, and I can rise to the highest heights of the ladder and can remain now, or fall somewhere, altogether. That's what stands before us today, choose.

Student: From you, we feel this force but how should we concentrate, not stretch it out, not say that these are the dates of the 12th and the 13th of the month. But that it will be like a feast, that we can focus, concentrate, prepare ourselves?

M. Laitman: If you start gathering together in this so-called spiritual space, plane, then you'll feel that you have an immense common vessel. That you are close, understand one another, and the Creator will respond very seriously to this. 

Student: You said that a person nevertheless cannot advance without blows but he can prepare himself so he doesn't feel these states as blows. We're now expecting the congress, we're not expecting blows. 

M. Laitman: No, I'm ready, I'm willing to have the blows in order to advance.

Student: I mean, we're not waiting for blows. We're waiting for something good and advancing from good to good.

M. Laitman: The difference is only in how you prepare for it or expect it. It's according to your desire, then you will feel it as support, as a push forward. And if it's against your desire, then you'll feel it as a disturbance.

Student: I wanted to ask, for us, in the congress, before the congress, what can give us this blow that will enable us to feel something new, to receive something new?

M. Laitman: If we feel ourselves connected in one whole, then our common desire will push us from our ego and we will rise to the next degree.

Student: How do you see this actually being implemented, realized? I mean, we sit, we talk?

M. Laitman:  It's not important, dance and sing.

Question (Petah Tikva Center): (01:08:24) Is there, I mean, what is it, independence in the measure of receiving the pleasure in the vessel of reception? 

M. Laitman: The independent measure of pleasure during bestowal? That's kind of a cunning question from the text. If we solve this question in the correct way, then the task we need to resolve, or solve, comes from collective to general and from general to individual. And then, there's no difference between me and our common vessel, I accept that we are all who are connected together, we are as one whole.

Student: The pleasure, is it the building of the vessel, or is it the filling of the vessel that is already prepared?

M. Laitman: Pleasure is a result of the actions we do towards one another and towards the Creator. 

Student: When I receive pleasure, how do I hold onto the intention to bestow? 

M. Laitman: You, constantly, think about the opportunity to receive for the sake of the Creator, as you are with Him together in a whole state.

Question (Petah Tikva Center): (01:10:45) You said a few minutes ago that if we connect, Malchut will be revealed, actually. The question is whether we make it a goal for ourselves in this congress to reach the revelation of Malchut and what will that give us? 

M. Laitman: This gives us the general Kli, the beginning of the revelation of the general vessel. 

Student: Meaning receiving in order to bestow?

M. Laitman: In order to bestow or not in order to bestow, it doesn't matter. In both cases, we measure the complete Malchut only in different degrees of our work of this intensity.

Question (Petah Tikva Center): (01:11:56) You said that if we will gather together in the spiritual space. What does that mean and how will we do it? 

M. Laitman: This is relatively clear, we need to collect my desires, our spiritual desires, together, and in the spiritual plane, it is where these desires will give us a new desire in quality and intensity in order to create something spiritual. Meaning in the connection of this common Kli with the transition of the common light, where we will feel that we want this, that we are yearning for it. 

Student: And then what will happen? 

M. Laitman: What will happen, how can I say this to you? The connection between us to the Creator will happen, a coupling of striking. 

Question (Petah Tikva Center): (01:13:41) At the beginning of the lesson, you said that we should break through this bubble of the illusion and in order to do it we need a prayer. What is this prayer for? 

M. Laitman: We need to think not about ourselves but about our common desire, our common intention, our common goal. How do we connect our desires into one whole? This is what we need to scrutinize, thoroughly. 

Question (Petah Tikva Center): (01:14:51) How does the guest who wants to start to feel true pleasures in order to give contentment to the host? How does he remain Israel so that all of his yearnings are to adhere to the host?  I heard you say that when the pleasure is true and complete, it doesn't leave any place of lack or vacancy, any thoughts in a person. What guarantees to a person that he won't fall from Israel and start looking at the state, and the pleasure in the state? 

M. Laitman: This, a person's state when he wants to enter spirituality, already contains within it the next state, where he seemingly receives spirituality in order to bestow. And this is what brings him the confidence in what he does.

Student: When he tastes the pleasure, when it's true, then he needs to feel it, completely. What should he grasp on if he can grasp something, what should he grasp on so that he won't leave the table, so that he will keep looking at the King? What should he take hold of, the pleasure fills him completely, he has no more control. What causes, in that same moment, when he remains as this organ in the body and not as one who detaches?

M. Laitman: It's the extent to which he is in prayer, beforehand, to receive the power, the force of the screen. And comes into contact with the upper one through the screen.

Student: How does he work with complete pleasure and continue praying because prayer, we hear that it's on the place of the deficiency? 

M. Laitman: No, no, no, don't play like that with all kinds of things. 

Question (Petah Tikva Center): (01:17:43) It says here that they made for Me a sanctuary. What kind of connection is it to make for Me a sanctuary? What does it mean?

M. Laitman: Connection between the friends in the Ten, when they want to unite, and they draw light from above that will augment them and connect them into one vessel together. And will connect them to such a point where they feel themselves as one; where they can work in a coupling by striking with the light. 

Student: Each Ten has a temple for itself? 

M. Laitman: Yes.

Student: And the desires become as one or the intentions connect? 

M. Laitman: The intentions connect.

Student: How is it possible to prepare for the convention toward that construction? You said that at the convention we want to build a connection which is called the Holy Temple.

M. Laitman: It becomes equal. 

Student: Is that something that comes out of the Ten toward others or it's not that kind of connection? 

M. Laitman: You mustn't get out of the Ten.

Student: No, within the Ten. Does the Ten remain with the other Tens at the convention in that construction of the temple?

M. Laitman: Yes, it could be. 

Student: What can the Ten help other Tens with? 

M. Laitman: Example. 

Question (Petah Tikva Center): (01:19:34) It's written, when a person accepts upon himself the burden of the Kingdom of Heaven, he needs to be in a complete thing. What is a complete thing?

M. Laitman: Seeing that it's a complete thing, is when his vessel is still in one desire and doesn't disintegrate, doesn't divide. And, the light that he receives fills up the vessel to a special extent through the coupling by striking, and that's how he advances.

Question (Petah Tikva Center): (01:20:28) How do we reach complete faith so that afterwards we can turn that into a complete prayer? 

M. Laitman: Everything we need to receive from above, spiritual discernments – high, big, broad, eternal. We need to receive from above, and they enter us and change us. So,  I'm very hopeful that by praying how to be in one vessel, I hope that from above I will feel that I am in such a vessel. That the light comes, the reforming light comes, and it changes me, corrects me.

Student: On one hand, there needs to be a prayer, the aspiration needs to be to a prayer so that we'll not exit from the connection to eternity; that we'll always be in connection. On the other hand, he afterwards says in the article that there's another descent later from that. So, how is it possible on one hand to request that we'll never leave that connection to eternity when in advance we know that afterwards there's going to be another degree and we'll exit that connection? 

M. Laitman: No, we come out from the connection only on the next degree and not completely. Meaning, even though all the degrees are one more than the other, and each one, a new degree is greater than all the previous degrees. It is only on top of the work that I do on the present degree, the upper spiritual one. So, in climbing the degrees, it means we don't leave the previous attainments, it's actually through them that I discover the new degrees.

Student: I can still call that a complete degree each time and I know that there will be another degree after that?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:23:18) What does it mean that a person incorporates in the Ten according to its role? How can I incorporate according to my role in the Ten?

M. Laitman: I don't understand it and I don't want to get into it. There is such a thing, but.

Question (Petah Tikva Center): (01:23:46) What does it mean that it's forbidden to leave the Ten?

M. Laitman: The connection I have with the friends, only in that connection, do I see to my development, and on that same line, I want to rise up to the Creator. 

Question (Petah Tikva Center): (01:24:17) He writes here, why did I give a desire to go to the synagogue to pray for the holy matters, which is in the temple, and in the end, I see that there is no man, and I see that they return to the level of beasts. 

M. Laitman: Yes.

Student: So, how do I know that we're truly ready for the convention? We don't simply enjoy from it. That there's this huge power at the convention, that it's very easy to just enjoy it.

M. Laitman: Yes. We've never had such preparation in previous congresses. What can I say? I don't know, I really hope that something good will come out of it.

Student: What else could we add in our work in the Ten so that we'll truly hold the correct intention throughout the whole convention and for a single moment we won't lose that?

M. Laitman: First of all, there's the matter of keeping the Arvut, mutual responsibility, between us and the preparation. Actually, over the past two months, it felt like a special preparation. I don't know, I think everything's okay. What more can we demand of beginners who now want to come to some new stage? You can't ask for more. I think that if we support each other, and want all of us – men, women, groups, anyone incorporated in them to be incorporated and connect, then we will succeed.

Student: Is there a certain extent of confidence that a person or a Ten can say that, yes, we are confident that we are going to do a correct action?

M. Laitman: If there is a Ten that can say about itself that we are willing to do whatever the Creator demands of us, then this is already correct and good. 

Question (Petah Tikva Center): (01:27:29) It is written that the Creator awakens a person to prayer. He awakens him with a certain deficiency through the person's desire. Now, it's clear that a more developed person, the deficiency that surfaces in him, according to what's awakened in him, it's more toward bestowal.

M. Laitman: Yes.

Student: It depends on a person's development, right? It's written here that afterward the Creator says that I awaken the person to prayer but he's praying for beastly needs. How can it be, if he awakens him through the deficiency according to his level of development, so he prays for what the Creator gives him to pray for? If he's developed, he's supposed to pray for bestowal?

M. Laitman: The desire that the Creator awakens is always a lower desire than a person can rise and ask for. 

Student: So, this gap, let's say I'm sitting in the lesson, we start entering the lesson. There's this feeling of this disquiet, feeling distant, and after some effort, we start feeling this pleasant feeling that calms you. But you made a certain effort from the deficiency that you had. What else did I need to add, here, beyond the effort to scrutinize until the Creator helps? What else does a person need to do? 

M. Laitman: We need to add not a desire but a yearning.

Student: So, there's a deficiency from which a person tries to work with that deficiency. And what is yearning? 

M. Laitman: The yearning is above the deficiency, it comes from a person's heart.

Student: Yearning for what? 

M. Laitman: Yearning for, yearning to taste something from the contact with the Creator. To search in the contact with the Creator for some special flavor, some special feeling. If there is such a contact between, say, two lovers, this is what keeps them strong. 

Student: But if I understand correctly, that is a prayer, where you do not have, there is no feeling of pressure. When you feel that pressure, then you act from that pressure to reach that first contact, to reach some kind of exit from your vessels? 

M. Laitman: Yes.

Student: In that prayer, is there anything else a person should do because I don't see some other action that a person needs to do, other than exiting outside of himself to get air.

M. Laitman: But I want that in my contact, I will have a feeling that it's truly eternity, without any limitations, whatsoever. 

Question (Petah Tikva Center): (01:31:26) What is our prayer before this fateful convention in order to rise the ladder of degrees? 

M. Laitman: Build that prayer, when you scrutinize it in all of its discernments and forms, you'll have a lot of work in examining your desires and intentions.  

Student: Meaning, it's possible to take that as a task before the convention.

M. Laitman: Yes, that's good.

Question (Holland): (01:32:34) In the article, it says, a Ten at once over his entire life. So, how to reach a Ten at once during the congress? What sort of Ten do we need to work with actively and what do we need to focus on? 

M. Laitman: Focus on the Creator accepting our request and making us into one desire.

Student: How can we include, let's say, our permanent Ten in this during the congress?

M. Laitman: Only by asking Him; for the Creator to truly connect us into one Ten. This is what we want. 

Student: It feels like, let's say, that the congress, sometimes, let's say, divides our Ten because friends are going, let's say, to the congress. And then it feels as if we are separated, that we're not one Ten, anymore. That we lose, let's say, our permanent Ten during the congress because we are divided with all sorts of friends. How can we avoid this? 

M. Laitman: No, I wouldn't think that way, I think, that actually, our connection is a special one. It is an eternal connection and this is what brings us into the special, eternal, and complete bond and we will succeed. We only need to give place and time for everyone. We have a few more hours before the congress, we can work on this.

Question (Petah Tikva Center): (01:35:12) We have campus students that come for the first time, that will be coming for the first time to the convention and they're very excited. But they have no idea what they're going to meet, they're going to be in this shock because we're telling them how much of an opportunity it is, how great it is. They've been in a Ten only for the last month, what is the correct guidance to give them on how to come without fear but with an open heart? And what an opportunity, they can attain there – what can they attain there?

M. Laitman: In the congress, they can attain in the connection between them, and with everyone, one desire, an intention for one desire, and for the final correction.

Student: That fear of something unknown, of something new, how is it possible to enter the convention with this confidence even though it's something that is unknown to me? 

M. Laitman: We simply learn together, everyone knows the same thing and we want to be incorporated in the feeling. We receive this impression from one source, yes, this is something very special. That, if we want to direct ourselves to the Creator, it turns out that we all unite in Him because our heart rejoices in Him. And this is what operates as our victory, only this, okay? 

Reader: (01:37:36) If the whole Ten makes a Temple, then where is the common Temple of everyone? 

M. Laitman: This is what it will be like if we're all one. 

Student: The whole Ten connects and builds this feeling of the Creator?

M. Laitman: But afterwards, everyone will connect, we all emerge from the same source. 

Question (Petah Tikva Center): (01:38:08) I usually check myself in relation to my thoughts—what I think about friends in order to understand that attitude and that intention, is that correct?

M. Laitman: For the most part, yes.

Student: And when we come closer to the convention, I discover that I have no good thoughts, how can I change that? 

M. Laitman: Well, it's actually correct. You're drawing more reforming light and as a result, you have more of a feeling what vessels you're still incorporated in.

Student: So, for the time being, to agree with that, right? 

M. Laitman: No, don't agree with it, but what can you do? This is your degree for now. 

Student: To ask the Creator to change? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:39:19) About the state of two days before the convention. You told us not to engage in anything other than connection, and my question is do you recommend for the Ten to decide to engage in the articles of Rabash in those two days?

M. Laitman: Engage in connection. 

Student: You said that at the convention, there's a state where we need to make a Zivug de Hakaa, coupling when striking with the Creator. Now the question is if we come with our general deficiencies that we have? Or with something that reveals to us at the convention?

M. Laitman: It's as if we have a possibility in what conditions we can be in. This is nonsense.

Student: So how do we do that?

M. Laitman: We don't do it, that's it for now. That's it, we can't.

Question (Petah Tikva Center): (01:40:34) On one hand in our development, we say that one portion after the next adds up to a great sum. And on the other hand, we say that we come to the convention in order to attain the end of correction. Meaning that my intention is to go all out, not just for one small portion.

M. Laitman: Right.

Student: Meaning to aim for the highest, not just for some small step. So what does that mean? 

M. Laitman: I don't know what degrees we have ahead of us. I know that now I'm disconnected from everyone, I'm in my own will to receive. I can't even imagine where I am, how deep, nothing. I simply want the distance between me and the end of the road to shorten it to zero, that's it. Let's hope we will succeed. 

Question (Petah Tikva Center): (01:41:54) A person has friends and they told him that it is his Ten, and he works with them, and he's with them for many years. What turns those friends to becoming a Ten of that same friend? What does the attitude towards them need to be so that they would be a Ten? 

M. Laitman: It is that he depicts to himself, imagines to himself, the spiritual work, where he has to be connected with them. And within them, to discover the connection between everyone, to discover his spiritual Partzuf. And his friends, as the components, the elements of the Partzuf, and this is actually his goal in life, to be in this.

Student: And what does he contribute to the Partzuf?

M. Laitman: He contributes in that he raises his deficiency with the rest of the deficiencies of the friends, and together, all of them begin to work on being as one man with one heart. With one desire in the connection between them and the Creator; this is what will be felt in their common heart.

Student: And really, when it's speaking here about the person's attitude to the Creator, that it needs to go through the Ten. So what then really, how does a person constantly insert the Ten as a condition for connection with the Creator? Where other than the Ten, he cannot be in connection with the Creator. How does he grasp the Creator always through the Ten?

M. Laitman: He comes, he doesn't come, in what way in what manner into connection with the Creator. It all goes through the connection of everyone. If he looks at them this way, he will always choose the right solution.

Student: I want to be a part of the Ten, not my effort to see my friend, to see my Ten. But they will see me as a part of them. What is the effort that I need to do? What do I need to prove to them? What is my inclination so that I will be a part of them?

M. Laitman: You need to see yourself as always being at the center of the Ten. And it doesn't give you a sensation of relaxation, calmness; on the contrary, that the connection between all the parts of the vessel depends on you – between them and the Creator, that's it.

Student: So I'm responsible for that, that's a responsibility?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (01:45:50) Can we as a Ten do everything that the Creator wishes from us? 

M. Laitman: To the extent that you understand Him, what He demands, according to this, try to do as much as you can. 

Student: What do we lack in the upcoming days in order to undergo that scrutiny? 

M. Laitman: Other than desire, nothing's missing. 

Question (Petah Tikva Center): (01:46:30) What is written, why did I come and there is no man? You come to the lesson, even to the convention, you can come and say, why have I come and there is no Creator, so the question is serious. A person, it's clear that he reaches a state, where he feels that there's no Creator but that comes because the Creator wants to bring him closer. But with us, it's always the opposite feeling, and you give us lots of advice on how to deal with these things. But when the vessels renew, all that advice disappears. The question is how do we hold on so that this advice will act in us during the time of truth?

M. Laitman: I don't think this is related to us, we just, generally, need to be in connection, connected. We need to measure ourselves by only several details so that we understand them as the key elements in connection and that's it.  

Question (Petah Tikva Center): (01:48:09) What do we give the Creator if He is wholeness? And what does He receive from us?

M. Laitman: I don't even measure it, I don't check it, I don't weigh it. 

Student: But we say that we need to bestow to the Creator, so what do we bestow to Him if He is wholeness? 

M. Laitman: Our will, our desire to be connected with Him, to adhere to Him.

Question (Petah Tikva Center): (01:49:00) There is a question that arose a few times that you answered to friends, the question is this: When I work in a Ten and try to be in connection with Him, more united with Him, so I actually prepare the vessel that is called the reflected light? Is that how it is, am I preparing the reflected light through my Ten?

M. Laitman: Yes.

Student: So, if I do that correctly in that Kli, the Creator can influence not just my vessel but He bestows to the whole world?

M. Laitman: Could be.

Student: And when we start performing that action, it's a bit of a different question: When can we activate, I don't know if it's the right word, the vessel of reception? Because he wrote here that the Creator wants pleasure, He wants to delight. So, on one hand, I need to place myself aside and try to do everything for the friends. But suddenly, I see that He wants there to be pleasure in my vessel. So when do we start playing with that? 

M. Laitman: We will feel it.

Student: For the time being, just to prepare the Kli?

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:51:02) I heard from you in the lesson that the Creator constantly gives us only an initial desire for Him. Meaning, I understand that we need not only to receive this feeling from the Creator but also strengthen it. Like an addition to our actions, meaning some acts of love of friends, duties, reading of articles, to somehow delight the Creator of our own initiative. How do we not miss out on this opportunity through our actions and delight the Creator?

M. Laitman: That is called, the dressing of the Ohr Yashar on the Ohr Hozer, the direct light on the reflected light. That a person in our world reveals the quality of the friend, and in the qualities that return to the Creator, he also includes himself. But in such a way, he bestows to the Creator, his desire and in the desires that exist in the friends, and in those desires the Creator dresses in sensation. 

Student: What does it mean to reveal? 

M. Laitman: I suppose that you work with that at a certain, given moment. 

Student: Now that we're all preparing for this congress, and there are many of us, we can incorporate with each other to the maximum and give to the Creator through satisfying the desires of the friends. 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:53:32) We said before that the importance will determine how much we can advance. And the more there is suffering, the more there is importance. The question is can we use the corporeal suffering we see in the world, such as wars and loneliness and depression, and to take that suffering, we incorporate it in it, in order to connect with the Ten more? 

M. Laitman: No. You can never take a negative feeling and connect it to a correct action of correction, never.

Student: But if I experience such...suffering personally, and the Creator uses his suffering in order to awaken me, right? 

M. Laitman: Could be, yes. 

Student: So I can't use other people's suffering in order to sympathize with them?

M. Laitman: No, you don't generate that suffering in others, so you cannot use it. You cannot picture that suffering in others, so you cannot use it.

Question (Petah Tikva Center): (01:55:06) Five weeks ago, a dear friend here next to me told you in the lesson that if I'm on the path, it's only thanks to you. And you told him, use this as much as possible. I want to ask how do we use what we get from you and from Rabash and Baal HaSulam in order to give this last push that we need before the congress? 

M. Laitman: To do what they wrote and said, no more than that. To simply, each and everyone can take from there some list of, for example, their own Ten Commandments. And to go over that each day and see how much they progress more in their understanding and how they're observing in every way. 

Student: Yesterday, I heard you say that he feels like he's stalling us, delaying us. And I felt my blood freeze, I felt like I'm really negligent using this opportunity we have from you. How do we warm ourselves in such a way that we elevate you to be kind of a crown over our heads, and Rabash and Baal HaSulam, how do we do this now? 

M. Laitman: You also do that, but gradually, in such stages where you do not feel where you are. That is the period of babies, where for the time being, they do not feel how sweet they are and how they're moving forward.

Question (Petah Tikva Center): (01:57:39) You said, we don't feel where we are. Where are we?

M. Laitman: I cannot tell you but it's also unimportant because whoever's in spirituality is not just in concealment, now, and afterward, they will be in partial revelation. It all comes from the nature of the degrees, that's all. 

Question (Petah Tikva Center): (01:58:32) I heard you say before to the friend, if you don't create the suffering, you can't use it. In other words, we do need to create something good and then adhere to it? To draw something good and then adhere to it? Is this our method, basically? 

M. Laitman: Yes.

Student: So, we need to depict something good at the congress and then aspire for it? 

M. Laitman: That's the connection we're always speaking about.

Student: What does it mean that we say the suffering pushes us from behind, it's not ours, it's what the Creator does on us? 

M. Laitman: For the time being, that's yes. It's not our suffering.

Student: We shouldn't relate to it, and adhere only to what is good in the society in the Ten in the Creator, only to this? 

M. Laitman: Yes. We're already in the last hour, so let us go to the last stage: Music, Melody and Song in the Wisdom of Kabbalah. 

Reader: And before that, let's sing a song together.

Song: (02:00:00)