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

Daily Lesson (Morning), July 10, 2024. 

Part 1: Baal HaSulam. The Writings of the Last Generation

Reader: Hi, we're reading in the book, The writings of Baal HaSulam on page 846 of the Hebrew version, The Writings of the Last Generation. We are in Part Three, Section Two, titled, The New Structure. The study material is on Sviva Tova and the Arvut system, you can ask live questions through those platforms. Anyone who is in the study hall is requested to stand up, hold the mic close to their mouths and speak clearly and concisely. Again, The Writings of Baal HaSulam, Part Three, Section Two, titled, The New Structure. 

Reading: (00:48)  The Writings of the Last Generation, Part Three, Section Two, The New Structure.

In recent generations, due to pressure and necessity, and through democracy and socialism, the masses have begun to open their eyes and assume responsibility for the management of society by the majority. Thus, they have concluded that religion, manners, governance, and justice are all to their detriment, as it is true that it serves the assertive ten percent of the public and harms all the others.

Thus, two images of collective government emerged: either as the Nazis, who have rebelled against religion, manners, and justice, and do as the primitive man, prior to the conducts of life of the assertive, or as the Soviets, where ten percent of the public controls the entire public by dictatorship. This will certainly not last long, in light of the historical dialectic.

If manners are revoked, Israel’s enemies will wipe out everyone. In short, we will necessarily and undoubtedly return to being cave dwellers, until (the masses, too) the majority learn the dialectics on their own flesh and bones (as did the powerful ones before them), and finally agree to order.

Reader: (03:08) Part Three, Section Two, Thus, Nazism Is Not a German Patent.

If we remember that the masses are not idealists, then there is no counsel but religion, from which manners and justice naturally emanate. However, now they only serve the majority. How so? Through the religion of bestowal.

The principle of bestowal upon one’s fellow person. The leadership: commitment to a certain minimum and commanded to a standard of living.

The goal: adhesion with the Creator.

M. Laitman: Any questions? No questions? 

Question (Petah Tikva Center): (04:12) Can you organize what he says here? It's very short, I don't understand the connection. Since the majority are not idealists, only religion. And then he brings this principle, it's unclear the connection. Or what's the connection if the majority are not idealists?

M. Laitman: Yes, this is why religion is the only advice. That's what he says. Essentially, that's how it all connects. Read on.

Reader: Part Three, Section Two, The New Structure,  Nazism Is the Fruit of Socialism

Reading: (05:03) Idealists are few, and the true carriers, the workers and the farmers, are egoists. If a preacher such as Hitler were to arise in any nation, saying that National Socialism is more convenient and beneficial to them than internationalism, why would they not listen to him?

1) If Nazism and its ruin had been conceived some years earlier, and if some wise men were to devise a plan to save them through devout religion that would suffice for protection, would it have been forbidden in the name of falsehood?

2) If, after the war, the nations come to understand that Israel must be dispersed to the four corners and drive us out of our land, and a certain person would come and reinstate religion (so as to stand devotedly) between us and the nations, thus making them agree to the opposite, that even the Diaspora would come to Israel, would that have been forbidden?

3) If the Nazis, God forbid, prevail and rule the world, and wish to destroy the residue of Jacob, is it permissible to institute religion among all nations in order to save the nation?

M. Laitman: Yes. Probably from what's next we should understand the answers. Questions? 

Question (Petah Tikva Center): (07:55) Do all the parts need to receive the correction in order to bestow in the same extent? 

M. Laitman: No, of course, not to the same extent, not everyone, not all at once. And what is the order, I don't know.

Student: Could it be that one part receives a correction in order to bestow? And the other receives a correction in order to bestow but when you look at him, it will be for him seemingly, they'll still be in corporeality. But his form will be for himself, will be in order to bestow. So, what are the gaps?

M. Laitman: You're asking something that we have no control over, and you can't say whether it's yes or no. And if you decide today yes, tomorrow you'll say no. 

Student: So, what do we know about this creation, we don't know anything.

M. Laitman: As much as we know, we get an impression from what the Kabbalists wrote. And we should accept it as truth, as much as we can.

Student: What do we know from the wisdom of Kabbalah? Israel needs to reach the correction in order to bestow, that's clear. 

M. Laitman: The whole world needs to reach that.

Student: So, I'm asking, there are parts where we say that they need to reach in order to bestow. But we don't understand what that form is for them? What don't we know, what do we lack?

M. Laitman: For the correction of the world, what's missing is the knowledge, in each and every one, that one has to achieve correction. 

Student: So, we lack that knowledge for each and every one but if we want to paint the corrected picture of creation. So, we need to know how each one's form will appear? 

M. Laitman: No.

Student: So, that's what the Wisdom of Kabbalah cannot say. 

M. Laitman: To say it in advance, no. 

Student: So, what does it mean in terms of our path? Meaning, that nothing is known?

M. Laitman: It's known that we have to go above reason and hasten the time. 

Student: So, what is unique about the Wisdom of Kabbalah? In the beginning, I thought that it gave us all the answers, we understand where we're headed.

M. Laitman: No, it's not some hocus-pocus. That a box opens up for you and shows you everything in it.

Student: But Baal HaSulam writes that it's enough for one to see, and the rest are blind, and then it succeeds. 

M. Laitman: They can go forward, yes. But it's not that they understand anything out of that.

Student: So, what does it mean for us in terms of our path? Meaning, there was this expectation that we'd be able to rise above every state and always the wisdom of Kabbalah is above everything? 

M. Laitman: That is in faith above reason. 

Student: That is all? 

M. Laitman: That's all.

Question (Petah Tikva Center): (11:31) Here, he gives three points, one, two, three, where he, as if, asks himself. Or he raises the question whether it's permitted to distribute or disseminate this religion in the world. And afterwards he says that if it would be possible to save the world from Nazism, would it be permissible to promote religion? And then he asks whether they will do it out of falsehood, meaning, there are another two kinds of doubts or prohibitions as to why religion cannot be disseminated. It could be very interesting, what are the reasons? Why does he hold back from disseminating religion in those circumstances? There are three different kinds: One, is if it would be possible, he said it was forbidden in terms of the falseness. Why is religion false in such a state, false? 

M. Laitman: Because with respect to human beings, it is still completely, completely not real. 

Student: And then afterwards, he says, in order to save Israel so that they would not disperse all around the world, as it says here. Would that be permissible in such a state to reinstate religion? Meaning, there are essential questions here where a person is in a certain doubt in relation to his life. With what reasons, maybe you can explain a little bit more. Why, when do we need to disseminate? For example, when it's out of a total necessity to do so?

M. Laitman: I don't know how to determine that. Also, I saw on Rabash that he wasn't so fast in terms of dissemination. Meaning that we should do what we could through the, say, education, ministry or culture, whatever is possible. And thus advance another step and another step. And so, until we complete the entire work. When? That's what we have in our hands. 

Student: During Rabash's time, Nazism wasn't about to control the world. He says that if in the situation with Nazism, if it could control the world, then it would have. “I even wish to destroy the Registry of Jacob, then it would be permissible to institute religion.” So, there was no such fear in Rabash's time where this nation could be harmed. And when there is such a fear, when you feel that you are in a state where, sometimes we are in a state where we feel that the sword is on our necks here and we need to do some kind of action. So, in such a situation, do we need to do that action, even though it's false, would it be able to be accepted by the masses? I understand that these are questions and there's no answer but there are these questions, here, and he raises them as well. There's another question, if it's possible, he wrote before that, the principle of bestowal upon one's fellow person. The leadership commitment to a certain minimum and commanded to a standard of living, where he explains what the religion of bestowal is. He said that the principle of bestowal upon one's fellow person is clear. That principle is clear, the leadership commitment to a certain minimum, that's clear, but what does it mean commanded to a standard of living? 

M. Laitman: That everyone maintains an acceptable standard of life in that generation, in that nation. 

Student: Where is the society commanded to hold a standard of life above the minimum, but it should be accepted by everyone? 

M. Laitman: The acceptable standard, yes. Pragmatism. 

Reader: (16:50)  Part Three, Section Two, The New Structure, Pragmatism. 

Faith stems from a need; it is true as long as it satisfies that need (James [William James (1842-1910)]). Thus, the need is the reason for faith, and the satisfaction of the need is its trueness.

Two needs: 1) A material need to establish social life; this is its trueness. 2) A mental need, without which life is loathsome; this is Lishma [for Her sake].

Of course, the sages of religion come from the mental need, but from Lo Lishma [not for Her sake] one comes to Lishma, see “Pragmatic Truth.”

Question (Petah Tikva Center): (18:11) If I understand him correctly, he says that the need, or faith, supplies the glue that holds society together, that it won't shatter, and that happens from one generation to the next. Is that right? 

M. Laitman: Yes. 

Student: If we look at religions, let's say Christianity, how it develops from one generation to the next. Christianity weakens and Islam gets stronger. Why does that happen in certain religions in that way? 

M. Laitman: That's their form of progress, sometimes they go up, sometimes they go down. We don't study that, and we shouldn't delve into that; and also, Baal HaSulam talks about it, not completely, openly. 

Student: When he talks about religion that gives stability, what does he mean? 

M. Laitman: The connection.

Student: Why does it have this glue that holds it together? 

M. Laitman: Because that's people holding on to it, and the upper Providence does. 

Student: Even when it's Lo Lishma, as he explains, that it's as if selling religion to people is something that gives, as it says, a satisfaction for the soul?

M. Laitman: Yes.

Student: So, why doesn't it happen today that people come to know this religion of bestowal, it provides this glue? 

M. Laitman: People have, first of all, their own religion and they don't need more, that's one. Two, what can you sell them? 

Student: He writes, it's a mental need and also we want to reach a stable society. So, mainly, satisfaction, fulfillment, the Creator. That's what you sell them.

M. Laitman: Still, the fulfillment is not revealed. 

Student: So, what are the conditions by which we can reach that?

M. Laitman: I don't know, if you ask me, what he wrote, here, I think it's unrealistic, that's it. To disseminate religion in such a form is not possible. 

Student: Throughout the entire introduction, throughout this entire article, really, he continues raising all kinds of questions. And he keeps saying that there's no solution other than religion, he says that again and again. So, how do we reach that solution? 

M. Laitman: We'll see what's next, the article is not over yet.

Question (Petah Tikva Center): (21:21) What is a person with faith; at what point is he called a person with faith, who believes?

M. Laitman: Complete faith, plain faith, simple faith, faith in the sages. Faith is a higher force that a person attains and which holds him at certain special values.

Student: I ask in order to know in what state does the Creator count him because he says that faith can satisfy a person's needs. So, maybe, either the society supplies a person with his needs, or the Creator supplies a person with his needs. So, at what point does a person determine that he believes that the Creator supplies him with his needs? 

M. Laitman: That's not clear from here, I don't know.

Student: If we organize a society, does a person need to organize for the Creator to supply a person's needs? 

M. Laitman: Ultimately, yes, of course. 

Student: That's what we need to aspire to.

M. Laitman: Yes. 

Question (Petah Tikva Center): (22:46) I might be mixing it up a bit, but I'll try to take what we read here and connect it to what's happening, now. And as we see, this material need that we see in our nation now is a need for security. And ever since October 7, whoever didn't believe, so when terrorists come in, so then something sparks in them. Could we say that this Lo Lishma is this material survival unity through which we come to Lishma. Which is the understanding where we need to understand that there needs to be an environment that progresses us out of love and not one that holds us together out of survival?

M. Laitman: There is something to it, yes.

Question (Petah Tikva Center): (23:42) He writes here that supplying the need is its trueness, the trueness for faith. And that doesn't work out for me because the reason for faith, that we come here for, we don't come here to block faith with its trueness. Because that cancels out faith, if I know that it's the truth, so then I have no more faith. Faith is something that we need, that we need to build, as if the revelation of the Creator. So, then you have no more faith. 

M. Laitman: Why?

Student: Because if the Creator is revealed, then we do not need faith. That's become religion. 

M. Laitman: That is not revealed, you have to build the Creator.

Student: So why does he write that the reason for faith and the satisfaction of the need is its trueness, I don't know, maybe I don't understand what he's writing. I read it as the satisfaction of faith is that the faith will be true.

M. Laitman: It probably appears in such a shape and form that a person doesn't need any other proof, any other revelation. 

Student: Even more than that, if he has proof and revelation, so then he doesn't need faith. 

M. Laitman: Well, let's say so.

Question (Petah Tikva Center): (25:29) In the previous excerpt, Baal HaSulam related to questions relating to the dissemination of religion and the Jews. Why does he relate to Israel as being a nation that would…?

M. Laitman: I don't know, I am reading like you, and what I'm reading, I'm accepting.

Question (Africa): (26:02) History repeats, Nazism is awakening in Europe and the world war that Baal HaSulam speaks about has begun. How do we prepare for that conflict? 

M. Laitman: We pray to the Creator, that's our weapon. Okay?

Question (Petah Tikva Center): (26:35) Earlier I heard that you said that we have nothing to sell. We have nothing to sell.

M. Laitman:. Yes?

Student: And as I see today, what is happening is that what the nation needs is hope, it's as if they have no more hope. Let's say ever since the 7th of October, it created this turning point in development. That before that we had this idea that we had this strong nation, but that made a big change. The question is will that need continue growing? Because if something didn't reveal, so then it wouldn't exist. But the moment it becomes revealed, so then we already need to relate to it, it comes from the Creator. So, will that lack of hope and confidence, will that continue growing?

M. Laitman: I think so. 

Student: And what does that demand of us? 

M. Laitman: To correct it, to complete it.

Student: To complement that for them? 

M. Laitman: Yes. 

Student: There are many questions where I speak with people, all kinds of sections of the population. They start awakening this question of Jewish identity, they never used to care about that. But now they start seeing that it's as if everyone's hounding around the Jews and this question arises as to who are the Jews, and what's their role? The question is do we need, by ourselves, to start connecting to that identity? The historical one, things that we have gone through, and what is our mission and our role in order to package that in a correct way for the public? 

M. Laitman: We still don't know how to do it and the urgency for that is still not felt. But I think that we'll get to a point where we feel that this is what we have to do. To bring to the public the method for how to truly get closer to the Creator.

Student: Now, what happened to us, to those who have a point in the heart? Before we came here, we thought that there was no place to develop, we, as if we reached some corner. And then when, at least for me, when I heard you, suddenly this new world opened for me, this new hope, something really big. And then when I also heard friends, here, go through that same process. Is that process something parallel to what will happen in the masses? Meaning, do we feel that first and then they will feel that?

M. Laitman: I don't know, in the masses, it's hard for me to say. I don't know, that's already, typically it's a different style of progress with the masses. 

Student: What I always saw in you throughout these years is the moment something is not revealed, you don't relate to it. But when it becomes revealed, you act with all of your strength. It's as if the Creator opened this path and then you go for it. For you, how do you relate to this change that has happened here in the nation? What does it demand of us before, what was demanded of us before October 7? 

M. Laitman: It demands of us to examine ourselves and weigh ourselves in terms of how much we are in faith above reason. Man’s moving forward to this approach of faith above reason more and more of the masses.

Student: And that's also at the individual level and at the social level? 

M. Laitman: On the level of the individual and the society, for sure, that has to do with us. But I'm saying that even people who are not in our circles, that's it.

Question (Petah Tikva Center): (31:18) You repeated a few times about faith above reason. It's like some kind of prayer that we need to hold? That the Creator or nature expects that this critical mass of prayer that we hold of faith above reason in order for an essential change to take place?

M. Laitman: Yes, we need to begin behaving in our life according to faith above reason.

Student: And that's what He awaits, this intensity of us holding onto that inner state?

M. Laitman: Yes. 

Student: And that inner state, it's only those who come to study Baal HaSulam through Rabash, through you under our umbrella? Or is it all kinds of different circles that engage in it? 

M. Laitman: That, too.

Student: So, it's that whole mass together? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (32:18) Can you explain what is faith above reason for the masses? 

M. Laitman: As we've learned that, it's like say, against the mind. That a person elevates his hidden connection to the Creator above all that he sees in this world in terms of importance. And from that approach, he begins to see how, in nature, the forces arrive that organize all of creation. 

Question (Petah Tikva Center): (33:22) Can I speak about what you just spoke about now? A person who, in his ordinary life, who doesn't have any deep thoughts about life, he understands something is not okay. Connection to the Creator is perceived in a certain way, we're not talking about the quality of bestowal and love and these things. It's perceived as a Creator who, let's say, the way people usually relate to the Creator. That transition from Creator to Creator, if we could say, we need to come to explain to a person that there is no upper force.

M. Laitman: I don't know in what way we’ll bring the truer point of observation. I just think that from engaging in that, then the Creator will already know how to behave with them. Meaning, He will appear when needed and when not needed, and so forth. It's not that we leave that to us. 

Student: And until then, that whole subject of the Creator is something that we can speak about? 

M. Laitman: You can speak about it, to the extent, that it doesn't contradict our path.

Student: What does it mean that it doesn't deviate us from the path? 

M. Laitman: That it doesn't take us to all kinds of philosophies or confusions, you understand? These are things that already happened in the past in all kinds of circles. And we nevertheless have to guard ourselves in terms of building our attitude to be above reason. 

Student: Right, our attitude, we have books, group, Rav, everything is okay. But when I'm talking about above reason to people who don't have all that. Where should I try to give them some direction, to where? 

M. Laitman: To start from simple things. That in our world there are forces of nature that are ultimately like a network of forces that influences us. And from that state we're in, we have to achieve a clearer state, closer to the Creator so that we'll discover through that our attitude to Him and all of creation. 

Student: Our attitude to creation?

M. Laitman: Yes.

Question (Petah Tikva Center): (36:44) The three questions that he asks here about an extreme situation seem rhetoric. Meaning, we need to disseminate religion, the religion of bestowal. And then he says as an example, that if Nazism, if someone knew about Nazism before it arose, would have been forbidden for him when it falls to disseminate religion then. And then the third question, if the Nazis would rule the world and wish to destroy the residue of Jacob, is it permissible to institute religion among all nations in order to save the nation, there is a rhetoric question. And then the next section is very interesting because, then he says, that if they come to an understanding that they need to disperse Israel, so if someone would say that before the 7th of October, it sounds strange but now the whole of humanity, you could say, are brainwashed from the river to the sea there is no place for Israel here. It's not two nations, there's simply no place for them, and now today, it's already expanded, this idea. For many people, this idea that Israel must be dispersed to the four corners of the world has expanded. And then it says that we need to institute religion anew among the nations, and between us and among other nations, and they will agree to the opposite. That even the diaspora would come to Israel and would have that have been forbidden. It seems that now we are in this historical moment, in this era, where the opinion of the world will determine. Or maybe not the opinion of the world, maybe it's something higher than that. Either we won't be here, or we will be here, but it'll urge everyone to focus on us, to push us away. Is that correct? 

M. Laitman: I'm reading as you do and I relate to it, like you, meaning, you can't say in what direction it's going. 

Student: Now the question is whether we're in this determinant phase, right now, this determinant point.

M. Laitman: Yes.

Student: So, what should we do if someone comes around and convinces the world, otherwise? What is this coming of this one? 

M. Laitman: We are still not in that scene where one of us will suddenly rise and, no, that's not what it's about. It's an idea, it's an ideal, this ideal, that ideal. We have to try to activate our reason according to the Wisdom of Kabbalah. 

Student: So, will the world determine this, now, where the world is saying that we have no place here? Or that everyone needs to come here?

M. Laitman: That we will try to behave as much as possible according to our guidelines.

Student: So, what we do now will tilt the world. 

M. Laitman: That's what we should have faith in.

Question (Petah Tikva Center): (40:31) It seems to me, if I am not mistaken, that the wisdom of Kabbalah engages in the laws of nature. The laws of nature in the life of society, could we say that? 

M. Laitman: Yes. 

Student: So, I have a feeling that humanity, simply, in their modern consciousness, has lost the feeling that a person is a part of nature. Meaning, they extract the person from the laws of nature, and it is this entity that exists, by itself. So, it seems to me that this is the point where we need to return the awareness to. This feeling, this knowledge, that the person is a part of nature and the laws of nature, the general laws of nature that we learned, for example, from the articles of Rabash. There are principles we can extract from there, and we can learn about them and insert the person into these laws of nature. 

M. Laitman: Yes.

Question (Petah Tikva Center): (41:42) Baal HaSulam, I think he wrote these things out of this inner attainment, and he dressed them in these external means, as the friend talked about. The question is in the Writings of the Last Generation, should we seek the inner attainment between the words? Or should we try to see the more external picture, how he dresses, externally?

M. Laitman: We still don't have any connection to the internality; the externality, we can dress into that, as much as possible. 

Student: So, we clothe onto the externality of what he writes. Even if he writes things that seem like inner work that we learn.

M. Laitman: From that, we'll begin to feel where it's more and where it's less, and what's going on. 

Student: Maybe I'll ask differently. In those three questions that many friends are dealing with. In question two, if after the war the nations come to understand that Israel must be dispersed to the four corners and drive us out of our land. So, when he writes our land, he means really the land of Israel and not some inner point that wants to bestow, right? The attitude is toward the land of Israel.

M. Laitman: Yes. 

Question (Petah Tikva Center): (43:33) I'm asking now only about Israel here, the state of Israel, because I don't know how to ask beyond that. For many years, you've been speaking about Antisemitism, and that it would explode. And it would force us here in Israel to start heading in the direction of the principles, the ancient principles. In practice, that's happening before our very eyes, in a very clear way since the 7th of October, it's simply happening. Many are against what you're saying, and many who were against what you're saying, now see it everywhere. The outcome of that is that it starts developing here in Israel, this Jewish awareness, consciousness that for many years they tried to be progressive, pluralist, general in certain ways. The question is now for us, we, Bnei Baruch, should we somehow use this phenomenon that's now taking place, and here in Israel, to connect what we are saying to Judaism? Because we, for many years have talked about connection. We have talked about all kinds of universal principles that were not connected to Judaism as Judaism, here in Israel. Has the time come to change that or not to engage in that at all? 

M. Laitman: Not yet, not yet; to connect the wisdom of Kabbalah and Judaism, together, there are no conditions for that as of now. 

Student: I'll say that what's happening in a way that's not connected to us at all. But people who simply go to the streets, something is happening with Judaism in Israel. It was not like this a year ago and today many more people feel much closer to this idea of Judaism. Not out of their choice and not because it's so good for them but because of all this Antisemitism that's exploding. Lots of people who never even thought about that suddenly understand that, yes, they do not like us because we are Jews, there is no other reason.

M. Laitman: Yes. That is a very special curse, very special. The Creator played it out in such a way.

Question (Petah Tikva Center): (46:19) To strengthen that point: I have a very wonderful friend at work. He did all kinds of reserve work in the army but he's completely secular. And we spoke about values, how Zionism is getting bankrupt today, and he said, I'm confused at the same time. He prepared passports for Italy because he didn't understand, all of a sudden, he cares about Judaism and Jews. Because it's as if they took it away from his education, like, what is a Jew? And he's super confused, this guy is lacking the essence.

M. Laitman: Yes.

Question (Petah Tikva Center): (47:18) It says here that one came and reinstated religion. So, this dissemination we're doing, it's as if this prophet comes from above and does this action. Is that correct?

M. Laitman: We'll see.

Question (Petah Tikva Center): (47:47) We see that what's lacking in the world is light, the light of love, the light of mercy, the light of understanding of where we are. You said that we still engage in externality, still. I'm hearing that faith above reason with us, it's still a gray area. Baal HaSulam writes a lot about the stemming down of the light from the upper worlds to us. The world of Yetzira, as much as I know, it's the place of Israel. There are worlds of Beria, Assiya, Atzilut, where all the light comes and then the Tzimtzum, the restriction. And then this world where it's completely dark. Why do we not invest more in the inner world, the worlds of these upper forces where we speak about them from afar? Why don't we bring those closer to us? 

M. Laitman: What do you mean? 

Student: Baal HaSulam explains, in the whole of Talmud Eser Sefirot, he explains how the lights cascade down into our world.

M. Laitman: Yes?

Student: And in the writings that we read, in every place that we read pretty much, in an article of Rabash. He says a certain sentence from the Introduction to Talmud Eser Sefirot, he writes about the worlds of Beria, then gives another sentence. And starts bringing it closer to us in ways that are still distant from us, in intention, in order to bestow, in order to receive, it all comes from there. Meaning, it seems so distant from us, why do we not bring it closer? You said, now, that we engage in externality, why don't we try to enter the internality of the things; that's where all the light comes from.

M. Laitman: You know how to do it?

Student: Firstly, to free us a place within the study, a little bit. There's so much material about these things.

M. Laitman: Show me. About what, the upper worlds?

Student: Right, open introduction to Talmud Eser Sefirot, item 15, the world of Beria. The world of Assiya, the world of Yetzirah is half-half, half-good, half-bad. The world of Beria is mostly good, the world of Atzilut is all good. Why don't we read about those things? 

M. Laitman: What else can you read? 

Student: There's plenty, Baal HaSulam says that even if we don't understand things, even without us understanding, we read these things, we draw the light. When we read these words that we don't understand, we draw the light. There's many of these things, we don't give that room in this holy place, here.

M. Laitman: Okay. 

Question (Petah Tikva Center): (51:09) These three questions and the questions of friends, it feels really that Baal HaSulam writes the essence of religion to the secular people, to people who engage in philosophy. And since the friends here, and since the questions are rhetoric, and we put them into the situation of World War II, and everyone has ideas and queries and questions about it. So, I want to say that this is the place where we need to scrutinize that people have burning questions. We have the answers, and we still don't have the words, but just as you said, in faith above reason, there is this force that we can receive, and we need to want it. We need to do these home classes, where we can talk to them. We can't speak to them the way we speaking about, like with words about the Boreh because that won't really speak to them. But that lack of hope that's taking place in the nation. Maybe at this moment we should seek how we will ask the Creator for the words in order to communicate this feeling and the confidence to the nation. Because that's what I feel is most powerful, where Baal HaSulam wrote about the essence of religion and its purpose, here. 

M. Laitman: So, sit and write, sit and write. We'll be happy to read it. 

Question (Petah Tikva Center): (52:52) Is the light that reforms that we attract from these writings, does it have the power to correct our mutual broken screen? 

M. Laitman: Yes.

Question (Petah Tikva Center): (53:17) Regarding what was said that we don't agree or do agree, on Monday, it doesn't matter, one of the days I clean the garbage, a physical act, In my mind, what do I clean? When we are here, I have no doubt that we cause a certain type of cleanliness and lightness in the whole situation. No one should forget this. In addition, we are in prayer for what we love, humanity, the people of Israel, and our vessel. No one should forget this. It was important for me to say this, because we cause cleanliness. 

M. Laitman: Correct So, what are we doing next?

Reader: (54:12) We’ll continue to read. The headline is Life's Direction. 

Reading: Life’s Direction

1) To bring progress and happiness to society through modern science.

2) By perfecting all of one’s mental powers, one will attain dignity in life and a good name after death. Kant mocked it as egoism and indicated that only not in order to receive reward.

We must understand: If it is not worthwhile to live for myself, is it worthwhile to live for a thousand others like me, or a billion? Thus, the direction must be to benefit the Creator, whether for oneself, or for the entire world, to award them adhesion with Him.

M. Laitman: Yes. All those things, they work themselves out in our mind. Moving on. 

Reading: (55:44) Truth and Falsehood

Truth and falsehood are a psychic replica of existence and absence, which are thesis and antithesis, from which stem the “ephemeral truth,” which is a synthesis. This is a pragmatic truth, lasting until the “absolute truth” appears, where there will be no falsehood in one’s conscience.

Example no. 4 (see above): Would ancient, primitive humanity, which slaughtered and killed each other like wild animals, permit the institution of a religious government?

Example no. 5 (see above): In my childhood, I did not want to read novels so as not to deal with lies. I read only history. When I grew up and understood the value of them, that they develop the imagination, they became truth for me.

M. Laitman: Yes. Well, read Necessity.

Reader: (57:19) Necessity. 

From the perspective of Lishma [for Her sake], it is an emotional need. Admittedly, they are few, as it is written, “He saw that the righteous are few… He planted them in every generation,” so they would have demand from birth. However, some abhor material life. If they do not accomplish the goal of adhesion, they will commit suicide.

M. Laitman: Okay? Do you agree with his words?

Question (Petah Tikva Center): (58:14) What does it mean from birth, the demand from birth, Lishma? 

M. Laitman: Natural, you see how children are different one from another. It's from birth.

Student: So, one who has a demand from birth has a connection with that. And he writes there are some who abhor material life. How do you cover this gap, there's one who got it from birth and one who has to suffer, all of life?

M. Laitman: I don't know how to answer that. 

Student: One who has a demand from birth has a need for Lishma?

M. Laitman: Certainly, he has a need if he has such a necessity; precisely with that, a person is born. Rabash would see that in people whether they can reach Lishma or not. 

Question (Petah Tikva Center): (59:30) To abhor material life, is that a condition on the way to adhesion? 

M. Laitman: Yes, that needs to be on the way. 

Student: It seems like if we're talking about the masses, the clothing into matter is actually a more convenient way to approach them. Meaning that without the corporeal connection, it's going to be very hard to approach people. For instance, let's say a person has some hobby, so you can address him through that, and start talking to him and connecting to him through that. So, the question is whether people will truly lose this dependence? Or will be able to clothe into their matter, let's say, and approach them in a softer way.

M. Laitman: We'll see on the path. I think that in any case, there'll be a connection, the connection exists. What are we studying? 

Reader: (01:00:51) We have letter 63 from Rabash.

M. Laitman: Okay, for sure.

Reader: Yes, sure. We'll sing a song first.

Song: (01:01:06)