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

Daily Lesson (Morning) May 18, 2025.

Part 2: There is None Else Besides Him - Selected Excerpts From the Sources

Reader: We will now watch a lesson from 2019. This is about None Else Besides Him, selected excerpts. We are in item #3.

Reading: (00:25) Excerpt 3. Baal Hasulam, Pri Chacham. The Secret of His Name

Come and learn true wisdom: The reason for all this complication is the Creator Himself, and the reason is simple; because all the thoughts that enter one’s mind are in fact the acts of the Creator, let’s say, not as one feels that he gets them from somewhere, or that he gave them birth, this is a lie, the biggest lie of all. Rather, each thought, the smallest of all, the Creator sends it to one’s mind, and this is the motivating force of man, beast and living. Meaning when the Creator wants to move the living he acts on him by sending him a thought, and that thought motivates him according to its manner, like sending rain upon the earth. And the earth is incapable of sensing who sent it the rain, likewise man is completely unable to sense who sent him the thought, because he does not feel it before it enters his mind’s imagination. But because it is under his dominion it seems to him to be part of himself. Thus we understand that there is no thought or reason of its own, for the simple reason that the Creator would not think of sending us a thought that is ready for one to reach. Rather, He prepared for us a set of thoughts and from this order one must finally attain this secret in truth, “that he that is banished be not an outcast from him.”

M. Laitman: Read again.

Re-Reading: Excerpt 3. Baal Hasulam, Pri Chacham. The Secret of His Name

M. Laitman: Questions?

Question (Petah Tikva Center): (05:33) According to what it says, so I'm actually a machine that the Creator all the time operates, sends it thoughts, and accordingly, I act afterwards, probably? 

M. Laitman: Yes. 

Student: What's the purpose, what's the point in a machine like me annulling itself towards someone who activates it? 

M. Laitman: But this is only half the matter, that the Creator operates you, activates you. Everyone in the world can say that - what do you want from me, that's how I was created. This is what I received from my parents, from nature, from the Creator, from kindergarten, from my teacher at school. What do you want from me? Let's say, I stole something from someone, so it's an outcome. What do you want? Do I have anything that's my own? Of course, not. And what do you say about that? 

Student: So, what I'm trying to find out is, qualitatively, what does it add that I annul myself toward the one who activates me? 

M. Laitman: Now after you attain that you're entirely operated, now you can examine yourself. You see that it's 100%. So, why were you given this sensation, this understanding that you're operated, and that's it this is your fate? Apparently, there is something you can do with it. So, what will I do with my life? 

Student: Meaning that this action of annulment will not only disclose the matter of how operated I really am, but maybe also that place where I can influence the system.

M. Laitman: I am awakening to come to know the source of my life and thoughts - well not immediately but gradually, my thoughts, my desires, who am I and what am I. This is what I need to know. And I don't know. But without that my life is just throw away, so to speak, I don't know if I have something in this life or if I have nothing.

Student: Does the annulment give me the Creator's perspective on reality or does it allow me to choose?

M. Laitman: If I change my attitude to what is happening to me, then I change the reality. Everything in thought will be clear, not only from the point of view of the mind, but also from the point of view of the soul. If I clear my thought, then the world will change. In the meantime, in our country, it changes a little more, a little less, so we get a different color. But in fact, it can change in very significant degrees and changes.

Question (Petah Tikva Center): (08:42) The director, the screenwriter, the actor, the everything. He does everything.

M. Laitman: Question? 

Student: It irritates me. What do you do about it? 

M. Laitman: Irritating. You seem calm. 

Student: Inside, it irritates me that we're bystanders in the theater. We're like puppets.

M. Laitman: No, no. If you were just a statist, you wouldn't have felt it. 

Student: But He does that, too. That I'm getting angry now, He does that too, so there's no way out. There's some Moses and some Abraham, that kind of were able to get out of it, but…  

M. Laitman: No, no, no. Why do they succeed? If it's impossible, then no. What are you talking about? 

Student: I don't know. Who can do it? Get out, make a miracle, do something.

M. Laitman: Yes. Whoever wants to. Whoever wants to not exit the system, but whoever wants to belong to the system the way it is. One who wants to integrate into this system. It's a completely different direction. It's not that I rise above it, but rather that I integrate into it. And then, through my integration, I begin to attain it. I need to dilute myself. I'm not…, perhaps, you can supply a different word. I need to integrate, yes I need to completely integrate into that system. Completely, so that the “me” in me won't exist. Rather, that I will feel them. It's the same way where I go into the water, I want to feel only water. But it's me feeling it? Yes. But I don't feel myself, but I feel the water. But who's feeling the water? It's me. But what do I feel? The water. So, maybe you'll be less irritated, at least. 

Question (Petah Tikva Center): (11:02) According to the text we just read, can we say that the thought that comes to a person and delay it's part of the concealment made by the Creator in order to allow him to activate, if not I for myself, then who is? 

M. Laitman: Of course. Imagine to yourself what would happen if we'd never received any awakening. Then we'd just continue like everyone else, all the human beings, everyone are as beasts, and that's it. So, it's the Creator rescuing us, really, saving us. You see, the person is sitting there, the guy is sitting there, and constantly irritated. Good, great, from that you begin. So, he doesn't agree with what's being revealed to him, and that's how the Creator motivates us. Instead of saying thanks, he curses at him.

Question (Petah Tikva Center): (12:02) Could you explain the last sentence where he says that it's not the Creator's desire to send us such a thought, by which we can attain Him, but He did create an order of things by which we will be able to do it. 

M. Laitman: He wants us, by ourselves, to weave that system within us through thoughts, desires, all the combinations between them and so on, such that this system, when we build it, will be able to show us who the Creator is. Him, I do not attain. I build His image within me, out of all sorts of interactions with Him. Meaning He bestows upon me, influences me - I don’t know exactly how but I keep adopting myself to His influences, so but that I build a kind of bubble within which I have His image. It’s the same - everyone does that. How do I know you? Gradually, you influence me, and I impressed by you and situations we share and the environment, and out of that your image is built in me. It’s the same thing with the Creator. It’s called, from your actions we shall know you.

Student: So, what's the difference between all of these impressions? If all these impressions come from Him, then like you said, that He doesn’t want to send us such a thought that we’ll be able to attain Him.

M. Laitman: Yes, but you need to work on them, you need to build that pattern, which you call the Creator, Boreh - come and see. There’s no Creator without a created being. What’s revealed in you, it’s not that it exists, it doesn’t exist, you understand? It’s you painting Him, so to speak, portraying Him, and ‘the name of the Lord shall be upon you’, it’s His template on you.

Question (Petah Tikva Center): (14:27) How do we increase the times of the awakening? 

M. Laitman: Only through working together. The upper light is at complete rest we say. So, to the extent that you prepare your vessel in the Ten, to be closer together with them, part of them, you want to attach everyone together tightly, even if you don’t know how exactly, like a little child. But if you have this inclination - because that inclination also comes from the Creator, but still you have your own participation here. So gradually, more and more you try to make room for Him. That’s the only work.

Question (Petah Tikva Center): (15:29) I just want to say thank You very much for where we are. We’re really advancing more and more, and it’s a great opportunity. I want to say thank you, thank you to the Creator, to all the friends. 

M. Laitman: Very good, thank you also. 

Reading: (15:58) Excerpt 4. Baal Hasulam. Letter 1 

Everyone believes in private Providence, but do not adhere to it at all. The reason is that an alien and foul thought … cannot be attributed to the Creator, who is the epitome of the “good who does good.” However, only to the true servants of the Creator does the knowledge of private Providence open, that He caused all the reasons that preceded it, both good and bad. Then they are adhered to private Providence, for all who are connected to the pure are pure. Since the Guardian is united with His guarded, there is no apparent division between bad and good. They are all loved and are all clear, for they are all carriers of the vessels of the Creator, ready to glorify the revelation of His uniqueness. It is known by the senses, and to that extent, they have knowledge in the end that all the actions and the thoughts, both good and bad, are the carriers of the vessels of the Creator. He prepared them, from His mouth they emerged, and at the end of correction it will be known to all. However, in between, it is a long and threatening exile. The main problem is that when one sees some wrongful action, he falls from his degree (and clings to the famous lie and forgets that he is like an ax in the hand of the cutter). Instead, one thinks of himself as the owner of this act and forgets the reason for all the consequences from whom everything comes, and that there is no other operator in the world but Him. This is the lesson. Although he knew it at first, still, at the time of need, he will not control this awareness to attribute everything to the cause, which sentences to the side of merit.

M. Laitman: First of all, see what a teacher the Creator sent us, how he writes. Yes, it's a known phenomenon. We fall and we rise, and then there's a great difference, greater each time, between the fall and the rise, and so on. We need to be prepared for this. Sometimes these are extended periods, and it's almost impossible to control. It's only if the society begins to influence a person forcefully, then it can shorten the times and help him from one state to the next. And even if he's very experienced - I'm telling you that I saw it on the Rabash as well. I saw how he was in all sorts of very hard states, very difficult states, where I was used to him already, the way he moves and all that. I could feel him already within, and yes, how it works on him. And me, well, who am I? But he was affected by them in a very, very, very serious way. Sometimes, according to what we learn, these states go all the way through to the end of correction, and there's no - how to put it - there's no change in the process itself. Ascents and descents each time,  greater than before, and it's impossible to take from one state to the next state. We know it already ourselves, that whatever comes, comes. Questions?

Question (Petah Tikva Center): (21:22) He called it the famous lie, and previously said that it's the lie of all lies, the thought that I'm the one who acts in some way. 

M. Laitman: Yes.

Student: How does this lie work? What is its purpose? 

M. Laitman: Its purpose is that you need to see how you are thinking - it's you acting, that it's you to blame, that it's you who did, and you who attained, and so on. And each time you need to come to a state where your adhesion with the Creator nullifies your self in your participation in good, in bad, in the snake and the serpent - rather and the staff, as we learned yesterday. There is no difference. It all comes from the Creator. That's why the Creator tells Moses, see what is in your hand. He plays with the person in such a way. And you need to be in those ascents and descents, even though you discover the importance of adhesion with the Creator as being below or above, and you think it depends on you. With that, you need to be adhered to the fact that it all depends on the Creator alone. So, why am I doing anything if it all depends on the Creator? This specifically, this precisely is called faith above reason. I want to show how I identify with Him, even though my work achieves nothing. Where is it written that my work achieves nothing? A hundred percent, nothing. And the Creator may not even, even know about it. But I have the opportunity to express myself in such a way, and so I do it wholeheartedly with all of my energy. 

Student: And why, like he says, that by this you send things to the side of merit? 

M. Laitman: Because by that, you justify yourself. What is the world? The world is the desire which the Creator created. But He needs that, He needs that will, that desire for it to add anything to Him? Of course not. Rather, He gives the created being, the human being, room to become similar to Him, to the Creator, in a place where it's clear to the created being that he's doing nothing, but I want to resemble Him. Understand? That's all.

Student: What does it mean for the time being, as he mentions? 

M. Laitman: I don't know exactly what he mentions there. 

Student: It says. 

M. Laitman: I don't know what it says. I need to see. What you say, that's one thing, and what he writes is another. Where is it? Help me find.

Student: At the end of the fourth paragraph. 

M. Laitman: All right. So, there's no other operator, and this is learning, even though He stood with it. He knew to begin with, but at the time of need, He will not control His awareness. At the time of need, meaning it's a time where the Creator arranged for him not to remember anything. He does not remember the one who does everything. And then he sentenced to the side of merit. When does he sentence to the side of merit? When he's disconnected from the Creator. It's not the Creator doing, so to speak, and then it's him doing, right, so to speak. What is at the time of need? That the Creator brings him the sensation, the understanding that whatever you do, it will achieve nothing. You're not the one doing anything. But nevertheless, because he wants to resemble the Creator, he does it nevertheless. At the time of need, meaning that there is no need for it, because he feels that he joins with the Creator. He does something for Him, and so it's a partner. Right? The main work is when one feels that nothing will come of his work, and nobody needs it, and nobody is expecting it. Not the friends, not the group, not the Creator, no one. But it's just that he learns that the Creator performs such actions, and then he wants to resemble Him. How? To the extent that he's capable of doing so. Why? In order to resemble Him. Does anyone know about it? Nobody knows. That's it. That is truly, that's the true form of submission. 

Question (Petah Tikva Center): (27:03) It says that he who is adhered to the pure is pure. 

M. Laitman: Yes. 

Student: So, it means that by that one can change his thought? 

M. Laitman: Yes, of course. By the very action, you change everything. Because you want to perform an action which has no use to it. It's called purity already.

Student: Is it related to the environment like you…? 

M. Laitman: Yes, the environment is the cause for all of this. Is that it? Let's continue. 

Question (Petah Tikva Center): (27:42) The order of thoughts that the Creator gave a person in order for him to be able to reveal Him, how can you arrange that correctly between man and the Creator? 

M. Laitman: I cannot say. It's all - each time, it's not me doing it, it's not the person who arranges it. The person needs only to discover these thoughts and to ride on them towards greater and greater annulment. 

Student: Which thoughts? 

M. Laitman: It doesn't matter which thoughts. I use all these thoughts which run around inside me in order to annul myself. 

Question (Petah Tikva Center): (28:38) Regarding the example in which one doesn't want the Creator to know about him. So me, in my desire, I have two options. One is for me to be known, and one is to remain unknown. 

M. Laitman: Yes.

Student: And the desire calculates and it says, all right, so if nobody knows, in any case, there's a motive for any action, there's motivation to forget, there's fuel. So, for me, if nobody knows, it motivates me more than if people know. 

M. Laitman: I don't know. What are you asking about it? 

Student: I'm asking, actually, what's new here when you say, I want the Creator to even not know about me? So, I want the Creator not to know about me because it gives me more fuel than if the Creator knew about me. What's new here? 

M. Laitman: I don't know. I don't understand it, and I don't sympathize with it. A person can't work without fuel.

Student: So… 

M. Laitman: What you're asking is unrealistic. 

Student: So, there's egoistic fuel in the Creator not knowing anything about me? I do something and… 

M. Laitman: You're lying to yourself, you're lying to yourself. What benefit do you get? 

Student: That's exactly what I'm asking.

M. Laitman: You have no benefit because you're not asking correctly. You're saying, I don't want anything for myself, nothing, totally nothing. I'm saying that's incorrect, it's a lie. In fact, you do want, but you're not aware of it. Otherwise, you wouldn't even be able to think about it, to picture the situation. Number five.

Reading: (30:29) Excerpt 5. Zohar for All. Introduction to the Book of Zohar. On the Night of the Bride, 138. 

When we use the vessels of reception contrary to how they were created, we necessarily sense evil in the operations of Providence in relation to us. It is a law that the creature cannot receive disclosed evil from the Creator, for it is a flaw in the glory of the Creator for the creature to perceive Him as an evildoer, for this is unbecoming of the complete Operator. Hence, when one feels bad, denial of the Creator’s guidance lies upon him and the superior Operator is concealed from him to that same extent. This is the greatest punishment in the world. Thus, the sensation of good and evil in relation to His guidance brings with it the sensation of reward and punishment, for one who exerts to not part from faith in the Creator is rewarded even when he tastes a bad taste in Providence. And if he does not exert, he will have a punishment because he is separated from faith in the Creator.

M. Laitman: What does it mean to be separated from the faith in the Creator? What does it mean not to part from faith in the Creator? 

---STUDENTS WORKSHOPPING--

Reader: We're going to be reading again excerpt number five.

Re-Reading: (37:05) Excerpt 5. Zohar for All. Introduction to the Book of Zohar. On the Night of the Bride, 138. 

M. Laitman: What does it mean that he who exerts not to part from faith in the Creator although he tastes bad in Providence, what does it mean? When I feel bad in my life, and yet I attribute it to the Creator that He is Good and does Good, how do I do it? Is that clear? Is there an answer?  

Question (Petah Tikva Center): (39:30) It's not just a matter of attributing it to them  because that's kind of an easy way out. I'm saying that's the Creator, and that's it. But the thing is that the work in the Ten, specifically investing in... 

M. Laitman: I feel bad. How can I say that it comes from the Creator? 

Student: There's an opportunity for more work in the connection between us in the Ten in order to reveal His providence. In this effort, in the exertion, there's an opportunity to work. Then I can truly say that it comes from Him as good.

M. Laitman: But do I feel bad or good? 

Student: I feel that I have work. It doesn't even matter if it's bad or good. The bad pushes me to work more in the Ten. It's an opening for the work. 

M. Laitman: You're saying something. Okay. All right, let's move on.  

Question (Petah Tikva Center): (40:34) I wanted to ask about the beginning. He says here, since we are using the vessels of reception contrary to how they were created.

M. Laitman: Yes, in order to bestow. 

Student: Vessels of reception were created in order to bestow? 

M. Laitman: No, it's how we use them. Since we use the vessels of reception contrary to how they were created, we necessarily sense evil in the operations of Providence in relation to us. It is a law that the creature cannot receive disclosed evil from the Creator, for it is a flaw in the glory of the Creator. Meaning the minute I get some bad feeling, to that extent - yes, it says for the creature to perceive the Creator as an evildoer, for this is unbecoming of the complete operator. Hence, when one feels bad, denial of the Creator's guidance lies upon him to that same extent - that it's not coming from Him, from anything else. And the superior operator is concealed from him. This is the greatest punishment in the world, that the Creator is concealed from a person. Thus, the sensation of good and bad in relation to His guidance brings with it the sensation of reward and punishment. For one who exerts not to part from faith in the Creator, although he tastes bad in His guidance, is rewarded if he exerts and doesn't leave the fact that it comes from the Creator. And if he does not exert, he will be punished. By what? By being separated from the Creator. So, what's not clear? 

Student: When we use the vessels of reception contrary to how they were created. The vessels of reception were created for what? To receive or to bestow? 

M. Laitman: To receive. 

Student: So, why do we use them the other way, to the contrary of we usually use them?  

M. Laitman: No, we use them in order to receive, in order to bestow. 

Student: And then we feel bad? 

M. Laitman: We feel good and bad according to how it's revealed. What is this whole thing about? 

Student: I don't know. I know that according to how I understand it…  

M. Laitman: We learn that the Creator created the will to receive. We have to use the will to receive as if it's a desire to bestow. We can't turn the will to receive into a desire to bestow. What we can is change the intention with which we use it. If I receive with the aim to bestow upon someone who loves me, who wants to give me, and only for this do I receive, it's regarded as giving to him, because I made a Tzimtzum, a restriction. I myself don't enjoy receiving from him, but I receive in order to give to him. Then, once it's clear to me that I'm using my will to receive in order to bestow upon him, then I am permitted, and I even must enjoy it, because otherwise I won't be giving. This is called having the Tzimtzum, and the Masach, and the Ohr Hozer - the screen and the reflected light, these three elements of bestowal. And then what happens? If I exert to do this, then I have connection with the Creator, and I receive His revelation. I accept it as pleasant, and if not, then as darkness. So, what are you saying? 

Student: Something is shorting out for me here in my thought, because it's like I'm thinking the opposite of that. If really I'm using the vessels of reception in order to bestow, then I feel good, seemingly. He's saying that I feel bad. 

M. Laitman: Why do feel good? Why are you saying that you feel good when you work in order to bestow? The vessels of reception aren't intended to work in order to bestow.

Student: Yes, but from equivalence of form there's a feeling of love, and harmony, and all that. 

M. Laitman: I thought that there was a feeling of hatred and rejection, and above it, there's a feeling of love and harmony. 

Question (Petah Tikva Center): (45:56) I didn't exactly understand. Is there a method of work with that feeling of bad? How do you work with pain, with scary thoughts? How do you come to the root of it? 

M. Laitman: If I detach from myself, from everything that I will get out of it - you know, we always ask, what do I get out of it? So if this question - what I get out of it - no longer bothers me, then I can be in bestowal. Because then I'm working with regard to the emanator, the host, the Creator, the friends. So what are you asking? This can happen only after the Tzimtzum. 

Student: Because with that thought also the good and bad disappear, because I don't care what's happening with me.

M. Laitman: No, the good and bad take a whole different characteristic. What is good - to bestow, what is bad - to receive. 

Student: When I'm on the way to there, like we read just now, when I feel bad, I necessarily am judging badly. How to work with that correctly? Also the bad feeling, also with bad thoughts, there's all kinds of thoughts that are unpleasant, they're not connected to our path, they're scary. Today I'll go out to a day that I'll have all kinds of such thoughts. How will I work with them? 

M. Laitman: Only through Dvekut, adhesion with the group, do you get to a state where you receive from them an appreciation of bestowal. Only in this way. There's no other way. You have to cling to them, be impressed by their great appreciation for bestowal, and then you will have the strength to bestow, and you'll be able to switch to a different method, different evaluations of good and bad. 

Student: That's always the method, what you're saying now. But I want to understand how I can use - let's say if I will think thoughts, and it could be that I'll say that the Creator sent me that. How? What's the connection to the Ten? What's the connection to there in being in bestowal, and the thoughts that come to me? How do I work with that whole package deal there? 

M. Laitman: I don't understand you, I don't understand you. Now I want to be in bestowal, so I have to be attached to the group. Tell me what's the problem? To receive from the group an appreciation of the greatness of bestowal, and then I try to cling to them, and by this, I picture myself being attached to the Creator who is in them. Very simple, and straightforward, and to the point.

Student: I understand that, and there's no problem with that. The thing is that most of the day I'm not in that. I want to be more time in that. And most of the time all kinds of other thoughts are wandering in my mind. What will change now thanks to this lesson that I learned about the thoughts and where they come from, that I will be able to be more time in the thoughts that you describe? 

M. Laitman: When you're asking a different question. How can I come out of the lesson with something that will make me stronger than yesterday? Yesterday I also did the same work, and I seemingly failed. I failed. But I did many calculations and saw that I wasn't successful, and these calculations left me with an impression. So, how do I work with yesterday's impression through the day today, right? 

Student: Yes.

M. Laitman: So, what do you think you will get out of today's lesson? What did it teach you? 

Student: It taught me that all the thoughts, and all the lessons, and everything that we're getting comes from some upper root, and there's some kind of order I can work with in order to attain it. I want to scrutinize how… 

M. Laitman: He's telling you something simple. If you bestow and you feel in this bad taste, it means you're on the right path, and all you need is to get from the group constant reinforcement to be in bestowal, so instead of feeling bad, you'll feel good. So, the group changes your assessment, your evaluation of bestowal, your appreciation of it. That's all the work. I can't bestow. I haven't the strength, I haven't anything. You become included in them, and you get the strength to bestow. They give me this appreciation. They wake me up. If I detach from them, I have no power to bestow. I have no thought of doing this. I suddenly begin to feel - what do I get out of it, what do I care about spirituality? What's important is to rest, corporeality, and so forth. 

Question (Petah Tikva Center): (51:17) And what is that in our state, to bestow? Let's say in the degree of mine, I'm not really in bestowal. I can just maybe think about it a bit. 

M. Laitman: To bestow means to think about the friends that they will be as one. That's it. Constantly think only about this, not about yourself. That's a Klipa, if you think of yourself. Only about the friends that they will be as one. And who am I? I'm the one who prays that they will be as one.  

Question (Petah Tikva Center): (52:08) Sometimes we say that when a person is thinking about his connection with the Creator he can get confused, and that there's a more certain way to search the Creator between the friends, in the center of the group, or in his connection there. That's where he can not get confused. How can we translate this common thought that comes from the Creator to the Ten, that there's None Else Besides Him to the Ten? Where do I find the quality of bestowal of the Ten, and connect to it? How do I translate it so that I won't get confused and disperse into the wrong places? 

M. Laitman: I don't understand you. I come to the Ten. I try to constantly keep the importance of the Ten, because this is the place, the force, the anchor, in short, the rope that they can throw me. I have no way to emerge from my state unless through this force. The Creator set up a Ten and made the Ten as an adapter between Him and I. It's that system that stands between Him and me, and this is why I can't get out of it. I have to constantly renew it. This is why I have nothing greater or more important. If I detach from the Ten, I detach from the Creator. This is how reality was built - ten. Ten and not nine, ten and not eleven. I, the Lord, do not change. I have to be connected to the Ten. Do you want me to bring you thousands of excerpts, all of Talmud Eser Sefirot? We have no shorter way, too. There are those chosen few who achieve because of the purity, the fineness of their souls, like he writes about the forefathers. That these souls were worthy, and that's how they achieved these higher degrees. It's not us. We are simple, ordinary people who were given this spark, Yashar El, straight to the Creator, and we need to realize this spark. And we were given a method by which to realize it. That's it. Of course, this method is constantly updated and upgraded. Meaning, in every situation, through the upgrade, it becomes harder and harder, more and more difficult, so we have to renew ourselves in greater Aviut each time. That's it. So, we have no way to run away, well you can run away if you want. Afterwards, at some point, you'll be brought back through blows. But there is only one means, to be included in a Ten until it brings you out of the evil water or prison it doesn't matter how you picture it.  

Question (Petah Tikva Center): (56:20) I think that the friends are asking about the practical part of it. At least that's what I think. Most of the day, I don't think about the Ten. I live in some movie that I consider my life, and then when some inconvenient frame comes in this movie, what do I have to do, like stop? I want to stop the movie for a moment and remember that there's something called the Ten? 

M. Laitman: Can you do this? 

Student: So, I'm asking… 

M. Laitman: There's nothing you can do. How can you remember it? You don't remember it all day, something bad happens, and then you remember. 

Student: I remember at certain points when it happens.

M. Laitman: Great. So, thank the Creator for sending you some unpleasant situation by which you begin to ask why am I suffering? Why is this life? And then you remember the whole process. 

Student: I usually don't thank Him. I maybe even ask Him to go and care for someone else a little. 

M. Laitman: Meaning, you want to stay in your beastliness? He puts you there for a few hours, and you want to stay there forever. Fine. 

Student: I'm asking, how can you implement this more? Think about the Ten more, to realize that this is the way? 

M. Laitman: You have to help each other. Ask them. Bring them gifts, so they will think about you. There's no other way.

Student: Meaning, the reason that I or someone is not thinking about this enough is not that the friends didn't think about Him? How does this whole mechanism…? 

M. Laitman: Yes, this whole mechanism works like a complete group, a complete integral. Maybe you're disseminating overseas, maybe you're disseminating inside, maybe you have a group that you teach, maybe you have Twitter, I don't know. By this, you interview, you reach many people, and then as a result you get support from them. I don't know. But otherwise, why should you wake up? You have to build a system. To the extent that you exert, it comes back to you, because it's an integral system. If you didn't exert, you won't get anything. Are you disseminating? I don't know what you're doing. Maybe you can calm yourself, you know, calm yourself down. But check, according to your actions, are you really doing it? If you say it's still not helping, it's a sign that you're not really concerned with the completeness of the system according to your degree. That's the test. 

Reader: Before we go to the next part, we'll sing together. 

Song: (59:22)