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

Daily Morning Lesson: February 24, 2026

Part 1: Rabash. Purpose of Society – 2 Article No. 1, Part 2 (1984)

Original lesson date: 12/26/2002

Reader: Dear friends, we're continuing in the series of Rabash's social articles today. We will learn a lesson of Rav from the 26th of December, 2002, based on the article, The Purpose of Society 2 by Rabash. You can find the article in Hebrew in the writings of Rabash, first volume, page 12. We will read it together in the Ten, and Tens that finish ahead of time are invited to start a workshop about the main points in the article. The Purpose of Society 2.

Reading: (00:47) 1. Rabash. Article No. 1, Part 2 (1984) Purpose of Society - 2

Article No. 1, Part 2, 1984

Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no fuel to make even the slightest motion. And without annulling self-love, it is impossible to achieve Dvekut [adhesion)] with the Creator, meaning equivalence of form.

And since it is against our nature, we need a society that will form a great force so we can work together on annulling the will to receive, called “evil,” as it hinders the achievement of the goal for which man was created.

For this reason, the society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force, where one can fight against oneself, since each one is incorporated in everyone else. Thus, each person is founded on a great desire to achieve the goal.

To be integrated in one another, each person should annul himself before the others. This is done by each seeing the friends’ merits and not their faults. But one who thinks that he is a little higher than his friends can no longer unite with them.

Also, it is important to remain serious during the assembly so as not to lose the intention, as it is for this aim that they have gathered. And to walk humbly, which is a great thing, one should be accustomed to appear as though one is not serious. But in truth, a fire burns in their hearts.

Yet, to small people, during the assembly one should be wary of following words and deeds that do not yield the goal of the gathering—that thus they should achieve Dvekut with the Creator. And concerning Dvekut, see the essay, “Matan Torah.”

But when one is not with one’s friends, it is best to show nothing of the intent in one’s heart and appear to be like everyone else. This is the meaning of “walk humbly with the Lord your God.” While there are higher interpretations of that, the simple explanation is also a great thing.

Hence, it is good that there will be equality among the friends who unite, so one can be annulled before the other. And there should be careful watch in the society, disallowing frivolity, since frivolity ruins everything. But as we have said above, this should be an internal matter.

But when there is someone who is not from this society, no seriousness should be shown, but to equalize externally with the person who has just come in. In other words, avoid speaking of serious matters, but only of things that suit the one who has just entered, who is called “an uninvited guest.”

Reader: Now we will enter a lesson with Rav from the 26th of December 2002, the purpose of society 2.

M. Laitman: (06:16) This means that nothing was created for no reason. Everything comes out of this thought to do good to His creations. Later on it cascades and is split into many qualities and forces and states, records and degrees, but it comes from the same thought. That is, if there is anything, any kind of phenomenon in our world, in the spiritual world, this phenomenon comes only from that same source, to do good to His creations, from the same reason. And in order to keep that reason, this phenomenon must exist.

This is how it is with each and everything in our world and in the spiritual world. The most important thing that we learn in the matter of the souls, is that the souls, as a result of the shattering of the general screen, were divided. This means that what happened in Adam HaRishon, Adam HaRishon is a structure that includes all the forces, all of the desires together. What does together mean? There are many, many desires, but each one has a screen towards a single screen, a single source. Let's say it's like a bouquet that is bound together. What is it bound together in? In one intention towards the Creator. All of the desires, meaning the intention of each and every desire is connected to the Creator. This is why they're bound together. This is how it is in the source, the origin of the soul.

Later on, in order to let the soul have the ability to choose this state by itself, by its own free choice, and reach this state by its own forces. This soul is given the opposite state from the state of perfection and eternity and adhesion to the Creator. In what is the state of the shattering different from the state of adhesion? In that each and every desire has lost the screen in order to bestow to the Creator, to adhere to the Creator. And in that, when each one is not adhered to the Creator, by that each one is not adhered to the other.

It turns out that adhesion to the Creator and adhesion to the other, it is truly one and the same. And so, what we need is to actually adhere to each other and to adhere to the Creator, which is actually the same thing. So we here, in our present state, begin the path and we finish it, following all of the states in the Torah.

Corrections we go through in the same state from which we fell. And then, once again, we, all of us, each and every one, is corrected through 125 degrees, correcting completely his desire towards the Creator, or all of the desires that he is incorporated with, it doesn't matter, altogether, each and every one into a single desire. And when we are all directed towards the Creator, then we are all adhered to each other.

M. Laitman: (10:09) And because it is impossible for us to go through this path in our will to receive, except through the freedom of choice so that this state will be entirely through our own free choice, and not dependent on the vessel. Meaning in the eternal aspect that the vessel will actually feel and decide from the perspective of the light of the states that it now wishes to acquire instead of from its own behalf, a concealment was made, meaning we never acquired the next state before we actually acquire it, and then we discover it. That is, the Creator is revealed only on the condition that the vessel precedes the light.

Therefore, we need not to be directed to the Creator, each and every one of us, because it is impossible for us to be directed towards Him, because He's not revealed in each and every degree, but actually He's revealed in the opposite way, in His posterior- in lack of adhesion, lack of awareness and grasp of Him. Therefore, we can be assisted in walking towards Him in that each and every one performs actions towards the other desires, which are actually all together the same soul of Adam HaRishon. So, it turns out that those 125 degrees in which I install a complete screen over my entire soul, which is a partial soul of all of the souls of Adam HaRishon. One of, let's say, 600,000 souls, so those 125 degrees in my approach to the Creator are truly the same 125 degrees in my adhesion to the other souls. And so, in my actions towards the Creator that I cannot make because He's hidden in order to give me the possibility not to be dependent on my will to receive, but rather to be objective and to go above reason I can perform those same actions towards the society. This is considered that a Mitzva, a commandment between man and his friend, precedes the commandments or also brings the, induces the commandments between man and the Creator.

M. Laitman: (12:50) Therefore, in this world, in our state, and what has been this world it's the state where we don't see, we don't feel our actions or the results of them. We depend only specifically on the force of the society that surrounds us, which is the same handful of people that, like me, they also yearn for adhesion with the Creator. And they realize that because we are under concealment, the actions can be only between us. And we can see that, indeed, in the actions between us there all of the weight of our work is revealed, because this is truly work against the will to receive, and it is work above reason. And only in this work I can aim myself, I can see where I am. Can I truly bestow to a friend or not? Can he bestow to me or not?

So, it turns out that with the Creator, I cannot be connected to Him reciprocally in my state. It's not revealed to me. But rather, I am revealed to Him, but He is not revealed to me. Whereas, with respect to the friend, both of us can work in help and nearing a mutual adhesion, of course, with the intention that this will bring us to adhesion with the Creator. And then when both of us yearn and for the same goal, by doing this work of adhesion with each other, to the same extent we get closer to our goal, to the Creator.

So it turns out that it is truly one and the same. Also in this world, although it is an entirely egoistic world, it is possible for us to carry out spiritual actions. If we perform actions toward each other, actions of nearing, for the purpose of nearing the Creator, then truly on our surface, on our plane, it is possible to do it. And so Rabash writes about it, and all the Kabbalists wrote a lot about it. And specifically in those first few articles, when a large group of people came, he invested a lot of energy and desire in order to write these short articles. I asked him, what can I give to the people who came? Because I didn't have any society or friends that you might say that I need to be connected with. I was locked on him. And then this is what he wrote, because indeed, this was the key for the success of the society, for the success of each and every one of the people who came.

M. Laitman: (16:21) So what can we think of? What kinds of actions can we do towards each other? There are many problems and many egoistic desires in each and every one, both for me and also in the friend. So Rabash says, don't think about so many things. And in general, you don't need to get into the depth and start poking in the friend. What does he have? What problems does he have exactly? But rather, as you see it superficially, in a simple revealed way.

If you can cause contentment to him this is called in order to bestowal, right? In a simple way to raise his spirit then please do it. And by that, you already exit your will to receive and you take care of his will to receive. Because actually, spirit means a good feeling for the will to receive. So by that, you already care for him not for yourself. And by that, you already come out to an action in order to bestow. And you begin to see how much you are contradictory to this action. And it shows you at least how opposite you are to the Creator. Because an ordinary person the Creator is hidden, he thinks that he's almost reaching adhesion. Maybe some people even dream that they're in Ein Sof.

So, with respect to the friend, you'll have an indication, a clear state of where you are, what you are. This is why each shall help his friend and in what with a spirit. This is the general goal. And this is what I need to be concerned with. If I could care about that towards my friends, what do I mean my friends? If those that have the same goal in life like me to adhere to the Creator, if I care for their spirit, it is considered that I perform an act of bestowal. And to the same extent, I relate to the Creator. So we have time for another article.

Reader: We continue from the Rabash articles, Social Articles, the Purpose of Society 2.

Reading: (19:01) 1. Rabash. Article No. 1, Part 2 (1984) Purpose of Society - 2

Article No. 1, Part 2, 1984

Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no fuel to make even the slightest motion. And without annulling self-love, it is impossible to achieve Dvekut [adhesion)] with the Creator, meaning equivalence of form.

And since it is against our nature, we need a society that will form a great force so we can work together on annulling the will to receive, called “evil,” as it hinders the achievement of the goal for which man was created.

For this reason, the society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force, where one can fight against oneself, since each one is incorporated in everyone else. Thus, each person is founded on a great desire to achieve the goal.

M. Laitman: (20:15) In the article, The Purpose of Society 2, it's one of the articles in Volume 4 in The Rungs of the Ladder, Rabash mostly relates to two main problems, mostly two problems. How does a person relate to a friend? Should he reveal his heart or not? And there is the matter of to walk humbly. Indeed, walking humbly, we know that being humble is the work of the screen, when I conceal my will to receive. I don't want to show the act of bestowal towards my will to receive, meaning I want to be with an act of bestowal above the will to receive, so that the purpose of my action will be the opposite of entering into the will to receive. It will be directed to the Creator, not to myself. I want that all of the results from these actions will come to the upper one, not to me. The action, the goal, the result, which I acquire as a result of my effort, will come to someone who is foreign to me. This is considered that I am in a concealment or a humility from my will to receive. It's as if there is someone alien to me called will to receive, and I want to simply stay away from this foreigner, not show him something that is precious for me, otherwise he will steal it from me, he will take it from me forcefully.

If I, in my thoughts and my intentions transcend my will to receive, and I enter into the Creator into the friend, and I work for the sake of his will to receive, of the friend or for the sake of the Creator, then I seemingly move away from my will to receive, and then I want it. All of the results will be there. I seemingly hide my work and its results from my will to receive. This is called to be humble. To be humble with respect to the will to receive. There is also being humble with respect to those that I do the work for. Because I don't want to get in return, again, some grip to my will to receive. I truly do something from the bottom of my heart towards the friend, and I see how much I'm bestowing to the friend, and how much I do good to him, and I nevertheless begin to enjoy that. And so it's not worthwhile for me to see the result of what I do for the Creator, if I'm not shielded in my will to receive, if I cannot conceal from my will to receive the result as well.

And there is also a problem that when I cause my friend or the Creator or my friend contentment, the attitude from then that is revealed towards me can again be received in my will to receive, and then it turns out that I'm shifting to bestowing in order to receive. So towards that I also have to be humble, meaning I have to cover my will to receive from all kinds of possibilities to enjoy, from the action and from its result, in all the possibilities that exist. This is the main work that is called to be humble, therefore the main part that speaks about it in the Zohar is called Sefira de-Tzeniuta, the book of the humble, because this is actually the screen that we build.

M. Laitman: (25:25) So the building of this screen is revealed in us mostly in the work between one and the other, as we talked about it in a previous article, that the work is done between the friends in a reciprocal manner, so also in order not to cause the will to receive of each one have a grip on the result of the work, this is called that the external ones have a grip on Kedusha, the will to receive is then called external because it is outside of Kedusha. I don't want anything will enter into it- into my will to receive as a result of my work. It doesn't deserve to get anything. I want that everything will be received in my intention to bestow what we call the screen and reflected light. I build an entirely different vessel. And this is why the friends should understand in the relationships between one and the other that to the extent that each one bestows to the other, he also wants to hide his heart from his work.

This is why Kabbalists throughout the generations used to speak of nonsense with each other, seemingly with a simple language and about simple things. And it's not because of some kind of a game that they have to act outwardly, but outwardly means the will to receive of each and every one. It is called external with respect to Kedusha. This is why we read in all of the books about Kabbalah that we have to study humbly in concealment so that no one will know about it. Each one should go into his corner and not show himself to external people, to foreigners. So external foreigners means the foreigners, the external foreigners that exist in the heart of each and every one. Those foreigners, the strangers that are on the street, they don't need you and they don't care about whether you are studying or not. It's only from yourself, from your will to receive that you have to be on guard.

Therefore, if the society is corrected, then each and every one, let's say like in our factory or enterprise, you perform actions like in a factory. You don't have to talk much about love and the goal during the work when he does something, but rather these things, the intentions, his passions, they should be inside of the corporeal work. And it's as if they're not apparent to strangers or even to himself, to his will to receive, which is an alien, a stranger with respect to Kedusha. This is what humbleness means with respect to each other. And we also need to behave in humbleness towards strangers that we stumble across or that they suddenly come to our society. It's not that then we need to be completely silent or speak nonsense. Of course, it is not about that. We continue to study. We keep engaging in our actions and we don't need to change anything except for one thing- is that the others will not have any grip on us inside our intentions and inside the direction of our work.

And so, if we scrutinize all kinds of questions related to our attitude towards the goal, towards the source, these things should be irrelevant for someone who is not in the same direction. Because the desires and the intentions, the direction that a person has in his life, it starts to distort our advancement in the society. And so if strangers come, then we stop talking about things that truly belong to inner work and to the society, the purpose of the society, but rather we speak of things that are farther away from our main point. And this hardly occurs for us, but rather, yes, when he gives an example that there is an assembly of friends, Yeshivat Chaverim, and they're discussing the relationships between them and a stranger is among them, then if it is impossible to expel him in some way, then we must stop talking about the relationships between us and how much we need to be in adhesion, etc., not to let the thoughts of a stranger interfere and get mixed with us. Go ahead, please.

Question (Petah Tikva Center): (31:33) When a person helps a friend, how not to enter the will to receive? He automatically feels greater than him at that moment. Even if you give him a good mood or he takes some to the, for example, how can I not introduce my will to receive into it? You're talking about walking humbly. How can I do this like a screen?

M. Laitman: So we have a rule. What did I say? That everything cascades from a single source to do good to His creations. You know, to reach doing good to His creations, we must use whatever we have opposite us, before us, around us. We have friends and you're saying the following. Everything that I do with the friends, it is in order to reach the purpose of creation, that same degree of doing good to His creations. Now, in order to reach that degree, I need to get closer to my friends over 125 degrees. If I do that, I rise 125 degrees towards the Creator.

It is written specifically that the commandments between man and his friend precede the commandments between man and the Creator. That is, the Creator is concealed, the friend is revealed, and so I perform actions towards him, and this promotes me towards the Creator to the same extent as what I try to do between me and my friend. Because a person doesn't feel to whom he's performing this action, if this action comes out of his body, right? I want to be connected to the Creator. Why? Because I think that I have some hope to receive from Him, but my friend, what can he give me? So, with respect to my will to receive, of course, there is a difference between the Creator and the friend, because with the Creator I hope that I can enjoy from Him, and with the friend in what? A little bit of corporeal pleasures?

But if we're talking about bestowing, getting out of my body, then with respect to the Creator and with respect to the friend, it is the same bestowal, it is the same bestowal, it doesn't matter. And then with respect to the friend, I can check, I can see if I truly came out of my body- meaning I don't think of my will to receive, because with respect to the Creator, I might delude myself I lie to myself, for sure. How could I? I mean, I have no way to check.

With respect to the friend, I see immediately if I can do it or not. Maybe for a single moment, I can think about it that I want to bestow to him, but only for a single moment, and only to think about it. And you're asking from where will I take the strength? So you're asking exactly correctly. Now it is revealed to me that I am entirely in my will to receive. In a total manner I can't do anything about it. So what do I do now? Now, you search with your friend for all kinds of tactics on how to help each other. As it is written in the title of the previous article we read, each one shall help his friend.

And what does he say you can help with a spirit? I don't understand. I need to reach the purpose of creation, and the friend is giving me a good spirit. How is it related? I can get a good spirit in all kinds of other places. So what's the answer that he gives? He says, each one shall help his friend. And how can we help each other? Each one will tell jokes to each other. Is that the answer? No. But rather, the intention is that I give a good spirit to the other. I bestow to the other. I come out of my own forces, my own realm. So how can I do it? When you bestow to me, I bestow to you, then I see that I gain from it.

Like in every society, and there are many societies where people are together. They feel themselves together. They're educated to be together because they have a goal. They can't survive in certain situations out of that. They adhere to each other, and indeed, they do good things to each other. This is because they can see the gain on the spot. Now, for us, if we start giving each other a good spirit, we won't see the gain on the spot. Because our gain, we intend to begin with that it will be in getting closer to the Creator. So the gain, the profit disappears because it is in order to bestow. And then as much as I will give the friend a good spirit, I won't see results from that in my will to receive.

M. Laitman: (36:52) So what will I do? So I want to have fuel, how to do more and more, how to add in my will to receive. We see it in reality, in practice, that we can't do it. So what can we do about it? How do we get out of this state? So it's very simple how to get out of this state. We need to reach the awareness here to perform the only spiritual action that is truly within the reach of our hands, which is to bestow to the friend in giving him a good spirit. It cannot be achieved by us unless the Creator will help us in that.

So it turns out that I draw the Creator towards me in order for Him to help me to get along with the friend. What kind of a use is that of the upper force towards the society? It seems to be truly despicable and not nice. It's as if you are truly disregarding the upper force. No, you don't disregard it because it's the same work. You're on the field with your friend. You're making an action of bestowal. And for this action of bestowal, you need the upper force. The Creator must be between you. You and your friend demand that the Creator will be revealed, but not revealed as the one who fills you with pleasures, but will be revealed as the correcting force, the reforming, the one that helps you repent otherwise you cannot make any mutual action of bestowal, your first spiritual action. And that's the condition that if you don't make this action, that the spiritual vessel will not be revealed. As it was said that until the people of Israel did not gather as one man in one heart, they were not able to reveal the Creator. They were not able to receive the Torah. They couldn't do anything.

He writes it in the article, Matan Torah, the giving of the Torah, the first article truly, the principle of godly revelation. Now, godliness is revealed specifically in the relationship between two people, that's where the spiritual vessel is created. A spiritual vessel doesn't exist in any one of us, only the will to receive. The will to bestow is between me and you, I to you and you to me. So between us specifically, you find this vessel. It's not built on you and it's not built on me, rather it's built in the relationship between us and it's built when the Creator gives us this possibility. But then, in this area which is not called the real world, this world anymore, if He will give us the opportunity to do it, this will be a spiritual revelation. By that we cross the barrier. You see how these things are close, it's written, this thing is not far away from you, it's simply something you can demonstrate and you can do it.

Question (Petah Tikva Center): (40:43) If, for example, a friend did something good for me or I saw that he's doing good.

M. Laitman: From here we see how much we received everything. There are people that are in all kinds of forsaken places that now see us or hear us, what will they do? It's much more difficult for them. Of course there's a solution for them because they're not sitting in those remote places by accident. It's all cascaded down from that same final point to give pleasure to the created beings. This person is somewhere, I don't know, Australia, America, Siberia, it doesn't matter, right? But for him, we are his friends, we are his society, he needs to do it relative to us. And in practice, but as much as we are already on the field and there's everything, there's a method, there are clear things, the articles, the Creator is willing to help you. Everything is down to an action that we should try to do toward one another.

Student: If, let's say, we have the custom of appraising people who do things for the benefit of the society or personal things, so in fact, is this considered that they're bestowing? There is a praise there, and again,

M. Laitman: I didn't get the question.

Student: If I satisfy the will to receive of a person who did favor to me, I give him food, nourishment, in that I praise him, so I'm not actually failing him?

M. Laitman: If I'm providing certain pleasures to the friend's will to receive, do I not trip him, cause him to fail in this way? Well, you see that uplifted spirit is the general sum total of the pleasures that we have in us, right? It's just an outcome from fulfillment in the will to receive. That's a good spirit, high spirit. I need to make it so that he will have high spirits, meaning that his will to receive will feel himself satisfied, full, right, in a good state. Now, am I not failing the friend in this way? Before he had a bad mood, he was frustrated, despaired perhaps, anxious, nervous, and I'm providing him with good spirits, so perhaps I'm somehow putting him to sleep, right? I sort of unwind him from this tense state of alertness. It's not considered that I'm failing him on the path. This is our goal, right?

I can say that the Creator is giving him such states from which he reveals the evil. This is a recognition of evil, and from those states he can rise higher, right? But just wait on the side, let him suffer, and from that perhaps quickly he won't go to the truth, the more truthful state, right? We also are prepared for a little bit of suffering. Finally, we see that without suffering, we will never see if we want to get rid of it. So, do we need to bring each other high spirits or not? Isn't that the question you asked?

Student: No, the question I asked is not about should we help a friend who is in trouble. It seems to me clear, we need to do it. The question is that when he's in a state of an uplifted spirit and he helped me to rise, and then I thank him, I praise him for helping me or helping this society, maybe by that I provide food for his will to receive. I'm not talking about the fact that we need to help. I'm talking about the fact that he himself helped me, and then I give him gratitude.

M. Laitman: (45:29) Meaning, the Creator is not here? The friend did something good to me. I begin to praise him. By praising him, I fill his will to receive, and by that, it's possible that he becomes a bestower in order to receive. He bestows good things to me, high spirits, and by praising him in the eyes of the society and I relate to him he receives from me pleasures in exchange for his bestowal. He wanted something, some spiritual reward in exchange for his bestowal, and instead of that, I'm now filling him with all kinds of nice good rumors, and then he calms down and he begins to feel prideful, and I'm failing the friend, right? I'm making the friend fail, right? Maybe perhaps according to such a healthy assumption is this something that we truly need to do?

The thing is that it all depends on what your words are clothed in right now, your intentions to praise him. I don't praise him specifically. I praise the idea of bestowing to one another that exists in our society. By that, I teach all of society and myself how much the quality of bestowal, the action of bestowal, is a special action, a spiritual action. I need with my intention to cause, meaning my gratitude to the friend, that when I am grateful to him and I praise him in front of all of society, I have to cause him to bring about a special attitude to the action of bestowal, not specifically personally to him, but this will raise all of us to a higher level of importance of bestowal.

Meaning the problem is that we see in our lives I can bring you a gift now and give it to you, you will receive it with love from me and you will feel good. I can bring you that same gift with such a clothing with our intentions or my attitude that you would want to get rid of it, anything, but to receive it you will feel very bad. I can give you all kinds of various feelings by giving you something.

So we need to clothe the praise for the friend in the intention that I am not praising the friend, I am praising the Creator who gave us the power to carry out this action, because if I were not to receive the power from the Creator, I wouldn't be able to do anything relative to me, something good. It turns out that we never turn to one another with good things, we turn to the upper force that gives us the opportunity to do it. Instead of praising the doctor, he praises the Creator.

He praises the Creator, right? In what letter does he write it? A person goes to the doctor and pays him, and receives a tested medicine, and the doctor even if he's a complete gentile, it doesn't matter, he pays well, he takes the medicine, and he gets healthy, and instead of praising the doctor, he praises the Creator.

Student: Yes, it's like, if I'm not for myself, who is for me? But at the end of the day, there is None Else Besides Him.

M. Laitman: Yes, if I'm not for myself, exactly. You understand? Here it's the same, it cannot be that I... You've done something good to me, some spiritual movement as we call it, if you didn't first receive the force from Him. So we don't praise one another. There's nothing good in each of us except for that fuel, that intention, that inclination, that can be in each one of us, toward bestowal.

This is something that comes from above, if we truly deserve it. So, by that we praise the upper one, not ourselves. That's one thing. The second thing is that, in truth, it works itself out, one way or another. As much as you will praise someone here in the society, we won't be able to feel prideful, because the general spirit is such that you understand it's not going to work out. It's not that others don't envy you for doing something good, but in general we're busy walking, you understand not in one to look at the other. There's no problem there, it's not a problem. He doesn't really scrutinize it, but that's how it is.

Question (Petah Tikva Center): (51:46) You say all the time that, on the one hand, we have to be connected with the Creator, asking for power all the time.

M. Laitman: No, no, no, I didn't say that we need to be connected to the Creator and ask for the force from Him all the time. I'm saying we have to be connected to an action toward the friends, and then when you can see confidently that you're not able to carry out this action, you have no choice, you have to do it, because only this is the action. It's the only spiritual action that's available to you. If you do it you advance toward spirituality. If you won't, you will not advance toward spirituality. So, reluctantly you turn to the Creator. With what? With a request for Him to help you make this action toward the friend.

Student: But it seems like there is no choice at all.

M. Laitman: What do you mean there's no choice? Your choice is to grow stronger in this assignment- in this task that the society will provide you with necessity for that- the need for it. That's the only choice. It's not the Creator that's standing in that place or the friends that are standing there. Only this attention that they should have alertness. No, this alertness toward this action means they have no choice, they have to do it.

This pressure that I will have from this action, and it has to come from the society, the recognition. And then I will turn to the Creator, and then why do I turn to Him? I turn to Him to help me carry out the spiritual action. And if I would want to carry out all those actions between myself, between me and Him, it will be something fantastical, meaning it will be with such imagination that it will appear to me that I have to be in the end of correction. That's why people are crying out, when will we cross the barrier? How much can we suffer? Where is He? What does it mean, where is He? Did you demand Him as a partner in your spiritual action of bestowal? Did you ever ask of Him? Where is He? What does it mean that the children of Israel cried out from the work? After all kinds of actions that they tried to do, they truly started to cry out to Him.

Question (Petah Tikva Center): (54:30) I'm not sure this can exactly raise the spirit. Let's say you're going to the kitchen, someone is yelling at friends there even, look they're not exactly causing a good spirit. In general of our relations.

M. Laitman: You say that in our factory we all relate to one another without silk gloves. Right? This is coarse the factory in general, in the past, the language was nicer, it was more apparent, our friendships were more apparent. We friends came here to study, to ascend spiritually, and now we treat one another like factory workers, right? Such relationships, and then where's the good mood that one should bring the other, right?

At least now it's revealed to us that we're not giving each other high spirits, okay? And what do we do? Do we need to do it or not? You can do it now. Very, very modestly. You have all the possibilities available to you to do it to the friend. All kinds of manners. Also, to do it humbly, as we discussed in the previous article, whether it all depends on you, nothing disappears. You have a relationship between everyone, inside of which you can now plant each and every intention, every attitude that you want.

The system exists, you are connected to everyone. No one's gonna look at you and say, who are you, what are you, what did you come to me for, what, how do you, how are you related to me, this has nothing to do with me. No, you truly have a possibility to somehow be in connection with others, and when you come to the connection with others, you don't say, we need to connect with you in order to ascend spiritually. No, you come to them with the words talking about the work in the factory, how to do something better, you have an idea, maybe to do something additionally, and maybe you ask him for that as well.

Meaning, you have the framework of this world, where people are together, and in it you can actually construct spiritual relationships- truly, we have here, maybe you don't understand what we have in this factory, that produces the Kabbalah media, which works entirely for that need, as an inanimate system. Meaning, all that's missing here is the spirit, all these pipes, these conduits are in order to pass the spirit in them, truly spirit, spirituality. But these pipelines, these conduits between each and everyone, they exist, it's truly a machine that's ready to become a spiritual machine. It's constructed.

What's missing here is only the intention. Why are we working, what relationship should we truly have between us, what do we want to get as a result of our work? Baal HaSulam dreamt of such a thing, to have a leather processing workshop, manufacturing house, that with his friends, with the students, he will do this work with the leather, you know, this work, the hide, you know, this, the stench from this work, and the filth, you know, there's nothing worse than it. You can't, you can't, it's written, you can't!

The world cannot exist without a leather processing, but woe unto the one who works in leather processing, this is the worst possible job. So, he actually wanted to do something like that, and you have this possibility. None of us, no one else was given this to this date they didn't let him do it, organize it in the world you understand what we were given. The rest is, you know, no words.

Question (Petah Tikva Center): (59:29) You said that in the dissemination organization, we don't need to talk a lot about spirituality. Now, let's say we have a performance, we have many imaginations, there's a risk here, maybe we'll lose our intention and go out to external images.

M. Laitman: You're asking about a very specific thing, that you wish to appear before an audience, and show, and make him feel something, like in the theater, right? To show it, show the audience what exists in your message. Do you create here a certain revelation of the heart and cause yourself problems, a hold for the externals in your heart, that's one thing. The other thing is, what else?

Student: When we imagine how we do it, we might come out of the internality, and then our actions might be entirely not connected to the goal.

M. Laitman: No, first of all, our general goal is the dissemination and the spreading of the wisdom of Kabbalah. As he's writing that that depends on the fate of the world, depends on it, and that's truly the entire work of each and everyone who's here in this world to bring about the coming closer to the purpose of creation. And when we do it, there's no important work.

The question is, meaning in dissemination, in the action of dissemination, this is the most important thing. There's nothing else but that. The inner work in the society it's of course, but the external work, outside of the actions between us, this is dissemination. Baal HaSulam writes about it in many places, and we have no questions about it. The question is only the form in which we do it. These things we need to check each time. I think that each time we receive an update from above, so to speak. We begin to think more beneficially, in a more scrutinized way. And here, there's nothing that was pre-written, or that was written and we can't see them or will be revealed later.

But I think that if we assemble 500 people, for example, in a beautiful, modest way to explain to them indirectly, like through some theater, let's say the host and the guest, or things from Kotzk, for example, singing songs of Baal HaSulam, I don't think that by that we cause some... I don't think there can be anything bad in any shape or form, because after all, it exists naturally in Jewish tradition and culture, and people would use it and it follows what we learn.

Except this has a different form or, let's say, a different language. When I used to study with 500 people, then I studied with them, and I teach them except in a different language. And in the language of singing, or movement, or kind of video, or music, it's the same. I wish to evoke in a person an attraction to spirituality. I wish to help him scrutinize these states that are close to spirituality that can be in him.

So, I can talk during the lesson here, or I can do it through the big screen, movie screen, theater stage, or music can cause and awaken similar things, and we use it. These things exist in Jewish tradition and culture. We can use all the media, all the advertising, everything humanity has developed. Ultimately, it's all revealed only for the sake of that. So, there's no problem. When you finally start to speak from within your heart, what's in your heart specifically and not in man in general, but relative to the Creator and other, and a man relative to the society, and a man relative to the study and the friends, then there's no problem. OK, study? It’s a long article. OK, let’s study. Oh, many questions.

Question (Internet): (01:06:07) How do I feel the force of society on me? In what is it revealed in me?

M. Laitman: The force of the society that's revealed in me is in the importance to reach the goal. The importance to bestow to friends. If I feel drawn to it, attracted to it, then it's a result of the society.

Question (Internet): (01:06:48) How can the friends in Bnei Baruch be friends with people who study in other places?

M. Laitman: This is a problem of Bnei Baruch. This question is aimed at us, quite directly at us. I hope that by organizing now these great groups in America, Russia, and other places around the world, we're sending out our messengers. We are preparing the people, meaning we are giving out virtual lessons. We invite everyone over to us. The holiday of Sukkot and Passover when I travel among the groups and by that I give all these groups, ultimately, I want to give all shape all these groups in a uniform manner, a uniform spirit that will cause in the end that we all understand one another, and there will be this closeness between us.

Ultimately, our representatives and myself, as I travel around reluctantly we will be the ones who connect all these, who tie all these groups together, but it will come. The problem, the greater problem is with these individual people that are in those God-forsaken places where we can't reach. These people need to use video more often in our virtual lessons and make all the efforts to come here at least twice a year, and also where they are, maybe to come to a central location regionally. Let's say when I was in Russia, there were people who came to Moscow from afar. I flew to Moscow for over four hours, and they would fly inside Russia for six or seven hours to make it to Moscow, and when I spoke to them, there were instances where people sold all kinds of things in order to buy a ticket and make it physically. So certainly, their reward will be according to that.

Question (Internet): (01:09:19) They ask, but it's written that the commandment of love your friend as yourself is one of 613 commandments. On the other hand, it says that it's a great rule of the Torah. Meaning that it’s a...

M. Laitman: ...a commandment that includes, incorporates in it all the other commandments. So, we need to understand that although it is one of the 613, nevertheless, it is the general, all-inclusive commandment; meaning if we think about it, by that we correct all the other commandments. What are the other commandments? We have desires. With each and every desire, I need to install a screen and the intention to bestow.

There are 613 desires, 613 organs in the man's body, body of the soul, right? So, I need to install a screen on each and every desire in the soul. This is the meaning of making a commandment. The general commandment is that, the general commandment of all the other commandments is love your friend as yourself. Meaning that I come out of my will to receive and I come to love of others as, you know, as myself, the way I love myself.

There should be no difference between me and everyone else. I don't need to hate myself. By applying love your friend as yourself, I certainly include myself in the same process, the same result. There are many other things, you know, to add how the desires of the friends unite with my desire, and they go together. But it's a rule, it's a general rule is what I'm trying to emphasize here. It's not one commandment, it's a, it's an assembly of all the commandments. It's a complex of all the commandments. Or you can say otherwise, that love your friend as yourself is a vessel that we build together from all the desires. And in this vessel, godliness is revealed. This is what it explains in the giving of the Torah, Matan Torah, that there's a vessel of as one man and one heart, then the Creator is revealed.

Question (Internet): (01:12:36) What should we do if a member of the group leaves the studies and doesn't come consistently? Can we move him into an outer group or just agree that he comes sometimes? How do you do this in Bnei Baruch? And perhaps if we move him into an outside group, we will even cause a decline of his desire, and then he'll leave completely. But on the other hand, he weakens us. He comes when he wants. He doesn't come when he doesn't want, without notifying us. Can he be a member of the group? And how should we behave in this state?

M. Laitman: What should I do, answer? I guess, on the internet, these people have access. Maybe they need a separate page that we should open there, or we have that? Okay, so for all the, for all the questions about society and working in the group, we need to open a specific page and concentrate all of those issues there. So, in principle, there's really no unequivocal answer here.

It's true that a friend who weakens leaves the group, and what can he do if he's physically no longer with us? And also, probably, mentally, he is not there with us still, emotionally. On the other hand, we want him to come back. So, first, we have to really take care of him, not to let anyone, as much as possible, to escape. But if we see that all our actions are ineffective, and he just weakens the group, when we look at his attitude, then there's others between us who can also absorb the same virus from him. Then we have to get to a point where we move him away from us. Meaning to try to reform him to a better state, to the correct state. And if not, if we see that he harms, he has a bad influence then push him away. Meaning to put him in the place where he really comes to that he descended to, what can he do?

Question (Internet): (01:15:25) For the strengthening of society, is dissemination more important or our inner work?

M. Laitman: I don't think there can be one without the other. Because if a person understands how important the inner work is then how does he carry it out, this importance of the inner work? Just to want and to sit and study with the other? I don't see. Also, Baal HaSulam writes in the Introduction of the Book of Zohar that specifically in the revelation, the publication of the wisdom of Kabbalah and studying the wisdom of Kabbalah broadly, the Messiah comes, and he writes it in many places. In short, I don't think you can express the desire to delve into the inner work if not through dissemination. How can we be in contact with each other if not through that? How will we do some reciprocal action? Me for you and you for me? By engaging in dissemination, we as if draw the Creator to be between us. We're going to disseminate Him throughout people.

So, it's the most effective action, also in terms of getting closer and making corrections that were anyway existing. Therefore, it's mandatory. And still, I see, according to the experience of, let's say, the last 20 years, that even big groups who were in contact with Rabash stopped existing. And today, unfortunately, I can say it confidently that they don't exist. They dispersed, and each one is either on his own, or maybe in some coincidental kind of connection, or once a week or once a month type of thing, only because they disregarded dissemination. They didn't appreciate and disregarded dissemination.

And a few people who come together for matters of dissemination, like, let's say, to even publish the TES with the commentary, even though these things are meaning they're not really contacting the audience, the public, and working with that, but still it maintains them. They give them some sort of an order, and they somehow keep existing, as opposed to those who don't want to think about the others. They stopped existing as students of the Rav, and unfortunately, there's nothing from them today. I spoke just yesterday, a few days ago, with some friends from there, due to all kinds of reasons I had to call them. And they already say it openly, the place is empty, we don't go there, we don't go any other place in between us, it's not, in short, that's it. And that's a group of about 40 people. And ultimately, it stopped existing. Students of Rabash. Very unfortunate.

Reader: Let's share impressions we got from the lesson. What are we taking to implement in the Ten?

Reader: Let's go to the next part and sing a song first.

Song: (01:25:57)

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