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

Daily Lesson (Morning), July 28, 2024.

Part 1: Baal HaSulam. The Writings of Baal HaSulam, Letter 16.

Reader: Hello, we are reading from “The Writings of Baal HaSulam,” Letter 16. You can find it in the study materials tab in the Arvut system. You can also send questions live. If you have a question in the study hall, make sure to stand up, have the microphone close to your mouth and ask loud and clearly.

Reading Letter: (00:39) Letter 16 20 Shevat, Tav-Reish-Peh-Hey, February 4, 1926, Warsaw

To my soul mate, may his candle burn forever:

I received your letter yesterday and I enjoyed it because I saw that you want to do as I wish, after all. Regarding your first question, your words are very confused. It is a profound matter, and I am preoccupied now, but I will nevertheless elaborate a little on the matter; perhaps you will understand and accept it from now on.

I have already said in the name of the Baal Shem Tov that prior to making a Mitzva [commandment], one must not consider private Providence at all. On the contrary, one should say, “If I am not for me, who is for me?” But after the fact, one must reconsider and believe that it was not by “My power and the might of my hand” that I did the Mitzva, but only by the power of the Creator, who contemplated so about me in advance, and so I had to do.

It is likewise in worldly matters because spirituality and corporeality are equal. Therefore, before one goes out to make one’s daily bread, he should remove his thoughts from private Providence and say, “If I am not for me, who is?” He should do all the tactics applied in corporeality to earn his living as do others.

But in the evening, when he returns home with his earnings, he must never think that he has earned this profit by his own innovations. Rather, even if he stayed all day in the basement of his home, he would still have earned his pay, for so the Creator contemplated for him in advance, and so it had to be.

Although the matters look the contrary on the surface, and are unreasonable, one must believe that so the Creator has determined for him in His law, from authors and from books.

This is the meaning of the unification of HaVaYaH Elokim [God]. HaVaYaH means private Providence, where the Creator is everything, and He does not need dwellers of material houses to help Him. Elokim in Gematria is HaTeva [the nature], where man behaves according to the nature that He instilled in the systems of the corporeal heaven and earth, and he keeps those rules as do the rest of the corporeal beings. And yet, he also believes in HaVaYaH, meaning in private Providence.

By this he unites them with one another, and “they became as one in his hand.” In this way, he brings great contentment to his Maker and brings illumination in all the worlds.

This is the meaning of the three discernments—commandment, transgression, and permission. The commandment is the place of Kedusha [holiness], the transgression is the place of the Sitra Achra [other side], and permission, which is neither a Mitzva nor a transgression, is the place over which the Kedusha and the Sitra Achra fight.

When a person does permitted things but does not dedicate them to Kedusha, that entire place falls into the domain of the Sitra Achra. And when a person grows stronger and engages in permitted things to make unifications as much as he can, he returns the permission into the domain of Kedusha.

Thus, I have interpreted what our sages said, “It follows that the physician has been given permission to heal.” That is, although the healing is certainly in the hands of the Creator, and human tactics will not move Him from His place, the Torah still informs us, “and shall cause him to be thoroughly healed,” to let you know that it is permitted, that this is the place of the campaign between Mitzva and transgression.

It follows that we ourselves are obliged to conquer that “permission” under the Kedusha. But how is it conquered? When a person goes to an expert physician who prescribes him a medication that has been tried and tested a thousand times, and after he takes the medicine he is cured, he must believe that without the doctor, the Creator would still cure him, for his longevity has been preordained. Thus, instead of singing and praising the human doctor, he thanks and praises the Creator. By so doing, he conquers the permitted under the domain of Kedusha.

It is likewise in the rest of the matters of “permission.” By this he expands the boundaries of Kedusha so that the Kedusha expands to its fullest measure, and he suddenly sees himself and his full stature standing and living in the palace of holiness. Indeed, the boundaries of Kedusha have so expanded that it reached his own place.

I have already explained all the above-said to you several times because this matter is an obstacle to several people who have no clear perception of private Providence, and “a slave feels comfortable with a life without a master.” Instead of work, he prefers to trust, and desires even more to revoke the questions from his faith and acquire supernatural omens.

This is why they are punished and put themselves to death, for since the sin of Adam HaRishon onward, the Creator has devised a correction to this sin in the form of unification of HaVaYaH and Elokim, as I have explained.

This is the meaning of “By the sweat of your face you shall eat bread.” It is human nature that what one obtains through one’s own efforts, it is very hard for him to say that it is the Creator’s gift. Thus, he has room for work, to exert in complete faith in private Providence, and decide that he would obtain all this even without his work. By this, that transgression is sweetened.

Therefore, once you knew and wrote that nature is a condition from the Creator, why do you settle once again for occasionally breaching the condition of “it came to pass” in favor of “it will come to pass”? One who breaches the Creator’s terms will certainly fail because he does not unite HaVaYaH and Elokim, and “One who says, ‘I will sin and repent,’ is not permitted to repent.”

Also, why the experiments when there are practical actions? I also understand how you come to think that there is no need to establish private Providence, and I have already warned you about it many times.

And what you wrote about the sentence, to regret the continuation of the flesh, it is certainly a must. If you are a strong man, throughout the day and always, you will not find stains during the examination. That is, you, too, helped a little to this completion.

It is all the more so at a time of anger, as well as during envy and feelings of pride and so forth. All these are stains that come from the creation of ideas that there are my power and the might of my hand in my possessions and property. However, it takes great craftsmanship to avoid falling into negligence in the work because of it, for he will not be able to vex the good inclination over the evil inclination and say, “If I am not for me, who is for me,” etc., as it is written, “And the fool is boasting and confident.”

However, as I have written above in the name of the Baal Shem Tov, all the above are fixed, irrevocable laws; they are eternal.

We need to understand that His thoughts are not our thoughts. When it comes to the Creator, there is no issue of oppositeness in reality; it is all the evaluation of our five senses.

We should also understand that all the letters and the combinations are desired by us, but in the upper one, everything includes two forms—contentment and anger—which surround every incident in the world. Contentment includes rest and all its pleasures, and anger includes all the power of movement. Every... and every movement... renewal of creation, which is the meaning of “maker of light and creator of darkness”...

Yehuda Leib

Question (Petah Tikva Center): (16:25) He describes here a process of permission and commandment.

M. Laitman: Why?

Student: Is the process towards spirituality?

M. Laitman: Why?

Student: Because commandment, we’ve learned, is something that belongs to spirituality. There is a process here where it could be either transgression but there is a permission for the person to choose, as I understood from the text.

M. Laitman: And?

Student: Many times we try to clarify the relationship between corporeality and spirituality. Where does it express itself, so I'm asking if it's there?

M. Laitman: Is that how everyone thinks? I don't hear.

Question (Petah Tikva Center): (17:28) It seems like he spoke very clearly, here, about spiritual work only.

M. Laitman: Yes.

Student: There's no corporeality here, whatsoever.

M. Laitman: Yes.

Student: It's a very big challenge, how to not relate anything that you did with the full faith that you've done it and confidence that you've done it. And not to relate any of it to yourself at all afterwards, it's a question. How can you do that for every action you make?

M. Laitman: Well, with a prayer.

Question (Petah Tikva Center): (18:03) What are the commandments that we need to do in the Ten?

M. Laitman: What's the question? How to do them or what to do with them?

Student: We know many kinds of Mitzvot, there are 613 Mitzvot, what's in Shulchan Aruch? And then there's connection, anything that leads to connection in the Ten is a Mitzva.

M. Laitman: Yes.

Student: So I'm asking, what are the Mitzvot that we need to do in the Ten?

M. Laitman: Love your neighbor as yourself. It includes all the Mitzvot between man and man, that is all. And then love the Creator, your God, includes all the Mitzvot between the person and the Creator, that is all.

Question (Petah Tikva Center): (19:39) I think you mentioned it yesterday in the noon lesson, that we come here every day to learn how to build the spiritual connection which involves the books, the authors, we have the prayers together with the friends here. And every day we learn, like you said here, when you go to work in the market every day, that's our work. And ultimately, if I just sit here on the couch, here, so to speak, and ask, it won't give anything because the Creator needs our work, our effort. Every moment we make our effort, He'll give us this strength.

And He says here that, “one should remove his thoughts from private Providence and say, if I'm not for myself, then who?” So we have to connect these two states, two worlds, and he says later, that “this is the meaning of the three aspects, transgression, permission, and commandment. The transgression is the place of the Sitra Achra, and Mitzva is the place of Kedusha, and permission is neither this nor that. It's the place of struggle, where the Kedusha and Sitra Achra fight.”

And I don't want to continue reading, but I feel like we're doing the war here in order to serve the Creator with these two forces to bring the middle line, which is the Creator. To get closer to Him each and every time, and the Creator is infinite, and He gives us the ability to understand each time how great He is in the connection between us, and how great He is in His mercies, that He gives us every day more and more tools so that the connection between us, if we just come with the desire and the deficiency to build it, to build the connection with the Creator. And trust that He's the first and last, and He's endless, endless, so we can build an endless force here.

We have to trust that the force is within us, between us but also we're under the wings of the Creator, and always believe that and not forget that ultimately, the Creator is first and last, and we have to take it with us in our connection, and yet we have to come every day and make the effort, and invest and demand it from Him. This is what I feel throughout this whole article, Baal HaSulam talks about this more than once. And that we talk about the environment, the spiritual environment, how much we depend on each other. It's not taken for granted every day, it's new; but that's our reward that the Creator allows us to scrutinize each time and increase this force between us.

M. Laitman: More?

Question (Petah Tikva Center): (22:58) How does one find a place of permission?

M. Laitman: A place of permission, it's where he sees that he has to relate his forces to a certain action. And he has no clear feeling or opinion on how to carry it out, yes.

Student: It seems like the place of permission is our whole work to always find it and make the action there.

M. Laitman: Yes.

Student: How do we find it more clearly that this is the permission, this is the place of work because it's permission?

M. Laitman: Yes, meaning that we need to check where is the Klipa and where is the Kedusha. Meaning, where is, where it is certainly Kedusha, in order to bestow, and that in order to receive is certainly Tumaa, impurity. But where the person is uncertain of where he can relate to the action, those are the places of permission. And then, he needs to try to scrutinize them, not just to somewhat implement them.

Student: When does a person, as far as I understand, he has to make a decision in practice, some action. So when does he relate his action to the Creator? Before the action or after?

M. Laitman: After the action.

Student: So before that, he does it with his strength with all the talent the Creator gives him, he just does his full force and only then he relates it to Him.

M. Laitman: Yes.

Question (Petah Tikva Center): (26:01) He warns about people who want to cancel the difficulties from faith and they even acquire supernatural omens, which is something above nature. And the question is that a person who goes in the morning to the work, and at the end he has to say everything came to him thanks to the Creator, the day after, when he goes again to the marketplace, how does he come back to, if I'm not for myself, then who? Doesn't he remember he said None Else Besides Him and he does that reset every day. How?

M. Laitman: First of all, that's how it is, and secondly, each day there will be anew in your eyes, not just evening and morning, but really at every moment. And he needs to do that.

Student: There's an overcoming that has to be done at the end of the day to say it's not me, the Creator did it. That requires some faith beyond what the eyes see and the mind understands. But then it seems like there needs to be another kind of faith, again, to go in the morning and say, if I'm not for myself, then who? Because if last night I said None Else Besides Him, I can come in the morning to work and not do anything, nothing at all. And if the Creator in the evening is None Else Besides Him, why not in the morning, too?

M. Laitman: It's because each day will be new in your eyes. What you did yesterday, you do a reset on that.

Student: What is the private Providence he's talking about here, that one has to have faith in private Providence?

M. Laitman: That's the relationship of the Creator to the person.

Student: And that's a personal thing, what is that?

M. Laitman: Yes, it's a personal thing.

Student: Like for every movement of the person?

M. Laitman: Could be, yes.

Student: He says if a person makes a Mitzva, he has to believe the Creator did it. And if a person makes a transgression, at the end of the day when he makes a calculation, he also needs to feel that the Creator did it?

M. Laitman: That is how he feels, sees, and calculates how he receives. That is all the person, it's not that the Creator brings him some kind of writing that gives him the summary of the day.

Student: He says a person must believe. What does it mean?

M. Laitman: Yes.

Student: What could force a person to believe that faith is something internal? What does it mean that one has to believe that so-and-so?

M. Laitman: That he tries to be in such an attitude to his summary or conclusion of the day.

Reader: (29:41) About the doctor example, that a person who goes to the doctor, he has to trust the doctor, that he knows what he's doing, and follow what he says exactly.

M. Laitman: Yes.

Student: Afterwards he should say, even without the doctor, the Creator cured me. What about the Ten, when you see a friend did something great to the Ten, you are impressed by his greatness.

M. Laitman: Yes.

Student: After the action, you should also say, without the friend, the Creator would do the same thing?

M. Laitman: How is that?

Student: Reducing the friend.

M. Laitman: But why would you say that?

Student: What's the difference between the doctor and the friend? That's the question.

M. Laitman: We need to see, in every friend, how the Providence of the Creator plays out before us, in each and every person.

Student: What do you need to say after the friend's action? The friend did something undoubtedly for the benefit of the Ten, he did a great action, he made the, raised the greatness of the Creator for the Ten. After it, the thing has ended, how should I relate to what happened?

M. Laitman: Again.

Student: He gave the example with the doctor.

M. Laitman: Yes.

Student: After he goes to the doctor, he says, without it, even without it the Creator would cure me.

M. Laitman: Yes.

Student: Now, the example with the friend, let's say a friend set up a meal for the Ten, just a physical example. And he really elevated the Ten, and we came out of the meal with great inspiration and so forth. After the deed, what should you say in regards to the friend? He did it, the Creator did it?

M. Laitman: Certainly, the Creator organized him to think that way, that he should put on this meal for the Ten. And we need to thank the Creator for carrying out this pleasant action through the friend.

Student: So I ask, doesn’t that belittle the friend?

M. Laitman: It doesn't belittle him, it's the fact of what happened. There is no one who owns their action. Everyone is Bnei Adam, the sons of Adam, which also means humans.

Student: It's not to the credit of the friend afterwards, it's to the credit of the Creator.

M. Laitman: Also, the person, and that he is a messenger.

Student: The Creator could have chosen a different messenger.

M. Laitman: But He chose him.

Student: So, that makes the friend great, that the Creator chose him?

M. Laitman: Yes.

Question (Petah Tikva Center): (33:27) Why do you need to thank the Creator after the action and not during the action? Like, after one is cured and not during?

M. Laitman: Also, when he's cured, he can be grateful, but it's not revealed before him.

Student: What is the work of the person in the moment, not just to analyze what happened?

M. Laitman: In this moment, I try to be adhered to private Providence and what passes through me, I want in that to be adhered to the Creator.

Student: Where is the place of permission?

M. Laitman: That I can accept it one way and then accept it a different way?

Student: If I accept it like that, this is already the place of permission that I choose?

M. Laitman: Yes.

Student: How does a person reach the feeling that it's not by my own strength that I did anything but only with the Creator's strength?

M. Laitman: He sees it with his experience in life, and that the sages said that There Is None Else Besides Him.

Student: Then the desired state is what, that even before the action, he is adhered to the Creator?

M. Laitman: It, seemingly, needs to be that way.

Question (Petah Tikva Center): (35:14) He writes that Elokim in Gematria is nature, and if a person follows the corporeal laws and has faith in private Providence, it brings contentment. What does it mean to have faith in private Providence, the way we think about it, or there is more than that?

M. Laitman: To have faith means that he observes the laws of nature because he has faith that in them acts the Creator's force that activates them. So, he does not observe the laws of nature because he studied it, studied those laws in his life. But he sees in them the actions of the Creator.

Student: What forces of nature is he talking about, though, can you give an example?

M. Laitman: About everything.

Student: What, the law of gravity?

M. Laitman: Yes, it could also be that.

Student: And what does it mean to have faith? We're talking about emotional attainment. He's talking about believing, here, is that what it means? Just intellectually, like a simple faith, what is he talking about?

M. Laitman: Now, what is revealed before us, we feel, we both feel, and we protect.

Student: I didn't understand. When I now carry out some law of nature, and I believe it's from the Creator?

M. Laitman: So the laws of nature, we need to observe those out of simple faith.

Student: Just simple faith the way we understand it. Now, another thing I understand from the writings of Rabash that to bring contentment to the Creator is to do something good to the friend. And it's one and the same, but here, it sounds detached from the friend. Just, I'm connecting whatever circumstance I have to the upper force, and by that I bring contentment. So, there are several ways of bringing contentment, even without the friend and the society?

M. Laitman: Even without the society and without the friend that you're related to the Creator, you did a Mitzva in that.

Student: Because we learned that bringing contentment to the Creator is always through the society and the Ten, so, not always.

M. Laitman: No, not always.

Student: Because there are circumstances that don't belong to the friend at all.

Question (Petah Tikva Center): (37:59) I have a problem with how, in the morning, when a person starts and says, if I'm not for myself, then who? It is as if it deletes None Else Besides Him, and there's no more room to ask for strength and tie everything to the upper force. It's like it weakens, or where is the prayer, or preparation for a prayer, help me do something. It sounds like it's just me, why can't it be together? Why does, if I'm not for myself, then who seems to cancel There Is None Else Besides Him in the action?

M. Laitman: Who is in control, who is determining?

Student: The upper force.

M. Laitman: The upper force, so where are you?

Student: I go out, do an action, I want to do the action but I know that it's like one is instead of the other. I don't understand why it needs to be one instead of the other. Why can't it be one strengthens the other?

M. Laitman: If I say that There Is None Else Besides Him, then where am I? And if I say that I did it, then where is the Creator? And it turns out that only on condition that we connect and I am adhered to Him, and I annul myself toward Him, so then it can be that There Is None Else Besides Him.

Student: But that's at the end of the day or before the day?

M. Laitman: At the end of the day, it doesn't matter.

Question (Petah Tikva Center): (40:27) There's this paragraph where he says that now there's the matter of permission where he goes to increase and expand the boundaries of Kedusha, so that the Kedusha expands to its fullest measure, and he suddenly sees himself and his full stature standing and living in the palace of holiness. A person, in order to reach the palace of holiness, is all you need to do is to connect all these actions to the Creator, and then by doing so, He finishes the work?

M. Laitman: Yes.

Student: And what's with all the, we have gathered here, the 20 articles about the society, the gathering of friends, and all these actions we do between us. A person can sit at home and do all these actions with the Creator, and then we finish it all.

M. Laitman: How can he do it without connection to the environment?

Student: There is no society in this article, this is what I'm trying to understand. There's no environment in this article, it's all individual work of a person with the Creator, and that's what I can't grasp here. Where is..?

M. Laitman: I don't understand how otherwise, how can a person without any connection to the environment can be in contact with the Creator?

Student: He writes here, where after he talks about the doctor, he says that instead of praising the corporeal doctor, so he praises the Creator, that it was all under His authority. So everything he needs to do is relate everything to the Creator.

M. Laitman: How can he do it without any connection to the environment that he's connected to and gets support from?

Student: Why can the person not do that alone, I'm really asking.

M. Laitman: To begin with, everything is built according to the ten Sefirot.

Student: Where is the connection with the friends beyond just psychological support where that I can understand. That they support me to think in a certain way, to advance in a certain way, that I can get examples from them, I understand that. But beyond that support, which sounds psychological, like this psychological support group, where does a person get something very special? Like what you said, ten Sefirot, from the friends in order to succeed in conquering the evil inclination and entering the domain of Kedusha?

M. Laitman: A person himself lacks the vessels if he's not connected to the environment. How can he grab hold of the Creator if he's not connected to the environment? Therefore, from love of the created beings to the love of the Creator.

Student: I'll put it this way: I somehow understand this and I also understand that but I cannot connect the two. It doesn't, I can't put it together in my mind, these two things. I'm sitting here with these friends, we're doing lots of actions together, they give me a lot of strength to hold on to doing everything I need to do to stay on the path, I know that, I see that. And then this article comes and Baal HaSulam says that everything you need to do is to conquer the permitted under the domain of Kedusha and thank and praise and relate everything to the Creator. So why do I need the society?

M. Laitman: Yes, in order to have whom to connect with.

Student: And why do I need to connect with them? He doesn't say anything here about connecting.

M. Laitman: This is clear, that otherwise, you will not have a Kli with which you can get even close to the Creator.

Student: How does having a Ten give me a vessel through which I can thank and praise the Creator differently to how I do it myself, by myself?

M. Laitman: Alone you can't do the action, you can do an action only on the condition that you are adhered to the Ten, and you bring that to the Creator.

Student: Maybe I don't understand what is thanking and praising the Creator. What is thanking and praising the Creator?

M. Laitman: Thanking and praising means that you relate to the Creator everything that happens in reality.

Student: How is that connected to the Ten?

M. Laitman: It is expressed in the Ten, it manifests in the Ten.

Student: I'll ask it from a different place: Is there a way, I cannot understand what you're saying, it's a fact. We're speaking for a few minutes and I cannot absorb what you're saying. What can I do in order to start coming closer to what you're saying?

M. Laitman: You should relate to the Creator, the present state, and all the future possible states, relate them to Him.

Student: Where will my Ten help me in that?

M. Laitman: It is a matter that within the Ten, inside this Kli, this vessel, you can relate to the Creator. And make actions, pray for the Ten to be bonded with the Creator and adhered to the Creator, and the Creator will respond to that.

Question (Petah Tikva Center): (46:55) He cautions here, that not to determine the private Providence. So, how do I, in the end, determine that There Is None Else Besides Him?

M. Laitman: I don’t understand.

Student: If I need to be careful not to determine the private Providence, he writes it here, Baal HaSulam, where he writes that you don't need to determine the private Providence and you should be careful for that many times so he holds on to that. So how do I determine at the end that There Is None Else Besides Him? What is this determination together with that caution?

M. Laitman: I don't understand. Anyone understand?

Reader: (48:01) He writes here in the article, he says: “..why the experiments when there are practical actions? I also understand how you come to think that there is no need to establish private Providence. And I have already warned you about it many times.” So the friend is asking, if we don't need to establish private Providence, how do we reach it: There Is None Else Besides Him?

M. Laitman: Does it have to be connected? That None Else Besides Him belongs to private Providence?

Student: That is the question: I go out at the start of the day with, if I'm not for me, then who is for me? I end the day, I do the scrutiny that it's not me, that it's all, There Is None Else Besides Him. So I, as if here, determine the providence upon myself, meaning that it doesn't matter what happened, what will happen. Everything is, There Is None Else Besides Him.

Student: It's in the condition that during the day you make the effort to relate everything to the Creator.

Student: One moment, I'm a bit confused because if I do exactly now what Rav said, that every action has its review which brings us to, There Is None Else Besides Him at the end. And that it's Him and not me, so then I lose this, if I am not for me, then who is for me, that I need to hold on to. Or I go out with, if I am not for me, then who is for me, into the day, and then at the end of the day I need to determine that There Is None Else Besides Him, that it was all the Creator at the end of the day?

M. Laitman: When you woke up in the morning, you started connecting to the upper force to determine There Is None Else Besides Him.

Student: Yes.

M. Laitman: What happens later? For any action of distancing from that, you wish to correct it by None Else Besides Him, then you belong into that, to Him.

Student: Right, so I need to determine the private Providence at the end of the day? That the Creator did everything, He's caring for me, doing everything for me. So what's he warning about, here, that if you reach such a state of adhesion with the Creator, so why is he warning? What is Baal HaSulam warning about here?

M. Laitman: That the actions you're going through during the day will not detach you from the Creator, There Is None Else Besides Him, and you will also think that you have vessels, thoughts, desires, where you're also free.

Student: When He talks about the Mitzva and the permission, that means for the person to always return to There Is None Else Besides Him? So there is nothing here about, well really, if I'm not for me, who is for me?

M. Laitman: If I'm not for myself, then who, meaning you're bringing yourself back to the scrutiny. In that, if I'm not for myself, then who?

Student: At the end of the day, when the day finishes, I did that determination and I had that work, I felt that swinging [..]all day long. At the end of the day, I determined that There Is None Else Besides Him, that from above I need to do that. What do I do afterward?

M. Laitman: You continue with None Else Besides Him, what's the question? You want to stay in that all the time?

Student: It feels that here, at the end of the day, there needs to come out from me some prayer, some preparation till tomorrow.

M. Laitman: There's no tomorrow, you wish for this state to remain forever.

Student: There is no tomorrow, thank you.

Question (Turkiye 7): (52:52) Baal HaSulam talks about Mitzva and the permission that we need to connect the permission to Kedusha. What is the reason that the Creator left that part to the person?

M. Laitman: So that a person himself will determine his position at the center of creation.

Student: What does it give that the person himself determines?

M. Laitman: That the person himself detects the Creator's place and his place, and he wants to put them together, and to base his attitude to creation on that.

Student: How does a person not be careful not to fall into not thinking that everything is from Kedusha?

M. Laitman: What?

Student: How does a person be careful to say that, that he just doesn't turn into someone just saying that everything is Providence, everything is Providence, everything is Providence.

M. Laitman: Because he has to respond to each and every state that comes to him, that passes through him. So there is no fear of staying indifferent, here.

Student: Baal HaSulam finishes the article with maker of light and creator of darkness. Why does he differentiate between this maker of light and creator of darkness?

M. Laitman: Yotzer, creates, comes from the word Yetzira, and Boreh comes from the word Beria, which is a higher degree.

Student: Baal HaSulam finishes with the renewal of creation; what is that renewal?

M. Laitman: The renewal of creation is within the person, himself, that by what happened to him, by what he went through he determines that There Is None Else Besides Him, that He Is The Good That Does Good, and that only He controls him and brings him to the complete correction.

Student: If a person was mistaken in relating to the Creator what he needed to do, and he understands that he was mistaken, he was unsuccessful in that, so how does he correct that state?

M. Laitman: Feeling the mistake is itself a correction.

Question (Petah Tikva Center): (55:50) Maybe continuing the scrutiny of the friend, he writes that the medicine in the hands of the Creator is undoubtable, and nothing will move him from his place, and afterwards he writes that he needs to believe that in the hands of the doctor, without the doctor, the Creator would still cure him, for his longevity has been preordained. Thus, instead of singing and praising the human doctor, he thanks and praises the Creator. Now, if everything is determined in advance, there's nothing in reality that influences or changes, everything is determined in advance.

M. Laitman: Because reality, itself, unfolds this way.

Student: So what is the point of gratitude, what should we be grateful for?

M. Laitman: That it comes to the person and the Creator orchestrates the person until the person accepts this relationship and adheres to Him, unites with Him.

Student: And that's supposed to create an impression inside the person from this process?

M. Laitman: Why not?

Student: It's because we usually thank, I thought, when does a person thank? It's when there's a certain outcome and then he's surprised that the outcome is different. It could have been bad and all of a sudden the result is good. And then he's thankful for that and he's impressed by that. And here, they're telling us that the outcome will always be the same outcome.

M. Laitman: Because if one advances towards truth, there's no difference between good and bad. And so, it turns out that the fact there's no difference between them is actually a good result from his perspective.

Student: And now, when a person wishes to express gratitude, as I heard earlier, he can express it only through the Ten. And for that reason, we seemingly have the society to be in connection with the Creator, and to express that gratitude is for the Creator. So, how do we express that gratitude? If we wish to express that gratitude in the Ten, what does it mean to be thankful to the Creator through the Ten?

M. Laitman: To make an action of gratitude through the Ten is that we're all connected and adhered to the Creator as much as possible, so that He dresses in us and shows our path to the whole Ten, the group, the world, what He wants. To thank the Creator is being a conductor, so to speak, a conduit.

Student: A conduit?

M. Laitman: Of Him, that the Creator will bestow through us.

Student: Why are we not in gratitude during the day? Only when something shakes us, some situation shakes us. Then from that, we can come to gratitude, but just in the everyday standard state, a person doesn't walk around in gratitude and in this inspiration. How do we reach that?

M. Laitman: By investigating, checking what are the good states, the bad states, what did we go through, where are we heading? So that all the system of creation is aiding you.

Student: Is it natural to walk around with gratitude, something that's given to us? It's desirable?

M. Laitman: Yes, why not? In that, you determine that the Creator governs everything and determines everything.

Student: And from everything we need to be grateful for, everything that passes through the person?

M. Laitman: Preferably, yes.

Question (Petah Tikva Center): (01:01:06) The person can know something that he does not feel?

M. Laitman: How will he know, if not from feeling it?

Student: So he needs to feel it?

M. Laitman: Yes, from that he draws the conclusion.

Student: So this state where there's a difference between, There Is None Else Besides Him, and if I'm not for me, then who is for me? Is that due to a lack of a feeling of the Creator?

M. Laitman: Well, it could be, yes.

Student: At that moment where There Is None Else Besides Him, we'll be in wholeness and in a feeling, then that gap between, if I'm not for me, then who is for me, and There Is None Else Besides Him would close up?

M. Laitman: No, it won't be at all.

Student: So that difference between day and night came about because of a lack of a feeling of the Creator?

M. Laitman: Yes, that's from the arrival of new Reshimot, the unfolding of the Reshimot.

Question (Petah Tikva Center): (01:02:26) He writes, I clarified to you many times, that this could be an obstacle for people who have no clear perception of private Providence, and a slave feels comfortable with a life with or without a master, and he desires even more to revoke the questions from his faith and acquire supernatural omens. This is why they are punished and put themselves to death. You could you say, he says, from the beginning we need to relate everything to, if I am not for me, then who is for me? But he says, before that we need to work and then to do that.

M. Laitman: Yes, how will he do this, based on what, that There Is None Else Besides Him?

Student: If a person has that ability, then why is it a sin?

M. Laitman: Because he doesn't have it, he doesn't have the ability to say, to begin with, There Is None Else Besides Him.

Student: The Kabbalist doesn't have this ability for There Is None Else Besides Him?

M. Laitman: Possibly, no.

Student: Why is it a sin, if a person has such an ability? A Kabbalist progresses on the spiritual path and now truly feels that the Creator does everything. Why is it a sin to say that at the beginning, before the action?

M. Laitman: Because he didn't come to that. He didn't come to this acknowledgement, to this fact. And therefore, it's a sin.

Student: And the correction that he needs to do work is that by the sweat of your face you shall eat bread. What is its spiritual meaning?

M. Laitman: That he is certain in everything that he is doing because he already examined all these states, that he is in adhesion with the Creator in them.

Student: Apparently, by the sweat of your face you shall eat bread, as it's written here, the person feels that it's very hard for him. Meaning that if a person feels the opposite, then he feels that the Creator does it

M. Laitman: Alright, but still, he attains it.

Student: I didn't understand?

M. Laitman: What don't you understand?

Student: It seems that by the sweat of your face you shall eat bread is a correction, as he explains to us here, and I want to understand how the correction works? If a person feels that he does it, so how do we reach a correction where there is precisely There Is None Else Besides Him?

M. Laitman: If a person went through all these corrections, he can no longer say I did it. Meaning is not me and my power who made this thing happen.

Student: What corrections do they go through?

M. Laitman: These are the corrections that he thinks it depends on him, then he discovers it doesn't depend on him, but only on the Creator's will.

Student: So, the correction is that after the person did the work and he felt that, then he can relate it to the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:05:53) I have a question about the prayer during the action: I’ll start with the corporeal example that he gives that the person goes to the doctor in order to heal. Is there a prayer in that to feel the Creator?

M. Laitman: When he's at the doctor's he has a prayer, he wants to be healthy.

Student: The prayer is aimed at the Creator, right? So he goes to the physician, to the doctor and prays to the Creator. And during the action he's praying to the Creator that the medicine will succeed?

M. Laitman: He goes to the doctor because the doctor has a right to heal, meaning the doctor here, is as if accompanied by the Creator. He received the permission towards the Creator from the sages. So he goes to the doctor and he takes the cure the way he's told. But he actually is praying to the Creator so when he gets better he is grateful to the Creator.

Student: I understand. And now during the spiritual action, our spiritual action in love of friends, to consider the friends, to appreciate the friends, to care about them. During the day when a person tries to do such an action, he has a prayer so that it will work out well for him.

M. Laitman: In the beginning or the end of the day?

Student: In the middle of the action. So, what is his prayer?

M. Laitman: I don't know because it's in the middle, he has to start from the prayer.

Student: What do you mean that he needs to start from the prayer?

M. Laitman: That for every action he makes a blessing in a prayer and he continues on that along with his, perhaps, practical actions.

Student: That was before the action that he did this blessing. What is my goal in connecting this action to the Creator?

M. Laitman: Let's say, yes.

Student: Now during the action, he knows that he needs to go and do actions for friends. To care about them, to prepare study material for them, to think about them, to pray for them. He, as if, exerts internally and externally. During the action where he's working on connection, what is his prayer? Does he have a prayer?

M. Laitman: To be a loyal messenger of the Creator towards the friends.

Student: How does that not cancel, in this example, does it not cancel his exertion to be a loyal messenger from, on behalf of the Creator?

M. Laitman: He doesn't think of the exertion, more or less, he thinks about a pure action.

Student: And he still continues on his own behalf because he's in the middle of the action, he hasn't finished it, yet?

M. Laitman: Yes.

Student: So he now prays to the Creator to be a loyal messenger?

M. Laitman: Yes.

Student: And how does he, when he prays, continue working in love of friends? How does the prayer not cancel his work, if I am not for me, then who is for me?

M. Laitman: Because he attains their Kli.

Student: He attains for them the Kli.

M. Laitman: He attains it.

Question (Petah Tikva Center): (01:10:31) If I am not for me, then who is for me? And There Is None Else Besides Him, is the battle for permission. And the one weapon is choice and prayer, that's on the person's hands. And everything that the person does during the day, he does naturally what was given him to do. But his single action is to turn to the Creator and ask to dedicate the action to Him. That the light will bring him that action, so that the light will be able to connect these two approaches of general and private Providence.

M. Laitman: Yes.

Student: So there is nothing to do but only engage in that action he's doing with his hands and legs, only to add the intention to ask the Creator to illuminate to him that it is only There Is None Else Besides Him, that's the whole work.

M. Laitman: Okay.

Student: Now, Baal HaSulam cautions that people, in the beginning, I look at the friends, either in a state where There Is None Else Besides Him, or I want to make from the multiple authority to the private authority, so as if I'm..?

M. Laitman: Because they are guilty of their state.

Student: How should I relate to them? It lowers my head when I see that they relate to the friend. The Creator is merciful and I see how he cautions them. And here they're even closer, they're close to me.

M. Laitman: Yes, we will talk about that.

Question (PT 6): (01:12:52) If I have no feeling of There Is None Else Besides Him, how do I connect what I had to the Creator? Is it not just words?

M. Laitman: Even if it's just words, a person should behave that way.

Student: If the action, if the state is different, I got up in the morning and I exerted in, if I'm not for me, then who is for me? And at the end of the day, I didn't get paid or the doctor didn't heal. Should I say that I didn't exert enough or in any case, did the Creator decide in advance that the doctor would not succeed in healing me?

M. Laitman: Wait, that’s not so clear.

Student: I get up in the morning and do an effort, I go to the doctor, the doctor gives medicine, it doesn't work. Now I come to the end of the day, the medicine didn't work. Should I say that I didn't invest enough or is it that, no matter what I would do, the Creator doesn't know, didn't allow for me to get healed?

M. Laitman: Yes, for now the Creator has decided.

Question (PT 38): (01:14:12) I heard that a person prays for the Ten to come to the Dvekut, to adhesion. What is it that a Ten is adhered to the Creator?

M. Laitman: That everyone is connected to each other and aiming for the Creator together.

Question (Turkiye 8): (01:14:32) I experienced None Else Besides Him, and if not for me, then who, several times a day. What is Baal HaSulam's meaning when he says, at the end of the day?

M. Laitman: Doesn't matter, it's the same as it is in the middle of the day.

Question (Hebrew 1): (01:14:50) What does it mean that every action begins with a blessing? What blessing needs to be said before an action?

M. Laitman: That what I'm now about to do, the Creator organized my inner qualities and external discernments that I wish to connect in such a way that the Creator is at the center of my outcome.

Question (PT 38): (01:15:24) When I do all that I can do with my might, do we need to ask during this action for the Creator to help me? Or do I need to wait for the end of the action?

M. Laitman: If I can be in the end of the action right now, I don't need anymore.

Student: But it's written to unify.

M. Laitman: Where a person's thoughts are, that's where he is.

Student: It's written that in the end, I unify with the Creator. During the action or before the action, do I need to ask for help from the Creator? Or just in the end, just say, He did it all?

M. Laitman: Whenever I feel the need for it, that's when I turn.

Question (Petah Tikva Center): (01:16:26) When a person wakes up in the morning, he has to say, I thank you for awakening my soul.

M. Laitman: Yes.

Studeny: Meaning, no matter what, None Else Besides Him exists. What's the difference between personal and general Providence?

M. Laitman: General Providence is how the Creator looks after all of reality, all created beings. And personal Providence is when He looks after me, and He determines all the states that I go through.

Student: So if a person wakes up in the morning, he needs to see that the Creator arranged for him now, gave him free choice. Such that his actions, he needs to do something, and the result is seemingly unknown. But it's all from the Creator in the end, He gave him free choice to do something or not?

M. Laitman: A person has to say that he always has freedom of choice but what does he choose?

Student: But the Creator gives this to him, None Else Besides Him exists, no matter what, right?

M. Laitman: If I don't determine that There Is None Else Besides Him, then there is no None Else Besides Him.

Student: So I'm asking, he says that before the action, he needs to kind of rid him of all his thoughts from personal Providence.

M. Laitman: Yes.

Student: Does this mean that the Creator doesn't exist altogether, or is it simply not?

M. Laitman: It’s as if he doesn’t exist, as if he doesn’t exist.

Student: As if He doesn’t exist it's not that He arranged all those possibilities.

M. Laitman: Who?

Student: The Creator?

M. Laitman: Of course the Creator arranges?

Student: Then before the action, no matter what, I define it like that but it's not personal Providence, or is that not correct? What bothers me here is that he's not talking about the personal Providence. He says you're not allowed to say that it's private Providence. No matter what will happen, the result is given, because the Creator arranged everything from the beginning to the end. He's not saying that None Else Besides Him doesn't need to exist, that's how I understand it. Before the action, any ways, There Is None Else Besides Him, but I just didn't yet attain that it's good in the private Providence that He arranged this, because at the end of the day, it's after all the efforts I made.

M. Laitman: Right.

Student: Meaning general Providence exists in the beginning, nevertheless.

M. Laitman: It exists.

Student: Now the matter of free choice, we're talking here about free choice. But we're learning in “The Freedom” article that the whole thing is at least in the choice of the environment, which is to hasten times.

M. Laitman: Yes.

Student: Now, that's also the questions that friends asked here. Our work in the Ten, each time choosing a better environment, how is that connected to what he talks about, the unification of HaVaYaH Elokim?

M. Laitman: Because everything depends on how we accept Providence. Is it accepted on us, are we incorporated in it, and do we wish to bring it, to reveal it to the whole world?

Student: Like Baal HaSulam says, that actually the goal is to reveal His Godliness to all the created beings.

M. Laitman: Yes.

Student: Meaning all the efforts are in order to attain Him, to reach Him.

M. Laitman: Yes, we have nothing more because in attaining Him, we also raise ourselves to Him, and are incorporated together.

Student: At the end of the day, or at the end of the action, when a person needs to say, None Else Besides Him, where he, even if he wouldn't do anything, there would be a result, he has to attain Him? Or can he just say it anyway?

M. Laitman: How to say it, like that anyway?

Student: I don't know, what I did, what I didn't do, it doesn't matter, at the end of the day, that's the result. Or do we have to make all the efforts?

M. Laitman: But how do you know the result?

Student: Meaning private Providence is actually attainment?

M. Laitman: Of course.

Question (Petah Tikva Center): (01:21:26) This contradiction between None Else Besides Him, and if not for myself, then who? It disappears if we move it to I for my Beloved, and my Beloved for me. Meaning, during the action, my aspiration is to be..?

M. Laitman: I to my beloved, and my beloved to me is already adhesion, mutual adhesion between the Creator and the created being, the created being and the Creator.

Student: Yes, but the longing to be in that, so the contradiction disappears, that I'm doing the action alone. What I want, it's kind of like I'm canceling the action of the Creator. My action is to reach love for the Creator in every action, in corporeality, in the Ten. But at the end of the day, None Else Besides Him, I want to attain it as the love of the Creator towards me.

M. Laitman: Yes.

Question (Women Turkiye 7): (01:22:52) I heard earlier that you said there are places where friends are not connected, meaning we talked about the relationship between the Creator and the created being, without relation to the friends, which is a direct connection. So the question is: How can we connect to the Creator if there are such places where there are seemingly no connections to the friends there, where there's like direct work of a person with the Creator without connecting to the friends?

M. Laitman: I don't think there are such states where a person can connect to the Creator himself through a shortcut of sorts. It has to be transferred to the Creator through all the degrees in all the worlds and everyone. Although we don't attain it, it appears to us as a direct connection from a person to the Creator. Nevertheless, I don't understand how it can be, not that we need to work on each and every degree, of course not. It's like there's a baby and there are his parents and they bring him all sorts of things. So he thinks that everything is mommy and daddy, but in truth, there are many other systems behind mommy and daddy who are preparing what the baby consumes.

Question (Petah Tikva Center): (01:24:43) He writes here in the last paragraph, towards the end, the measures of anger and pride and envy come from a person, that it's from my might and my abilities, if I understood correctly what he writes there?

M. Laitman: I need to understand?

Student: What you wrote about being sorry about the extension, that's certainly an obligation. And if you are in the whole day, you won't find, while checking, any blemishes, meaning that you, too, helped. And moreover, during anger and boasting and confidence, and all of this is what I have in my assets. So if I understood correctly, he's attributing these to, not attributing everything to the Creator. Meaning he's saying, I did it, and there are certain measures that don't come from that point? Where a person doesn't associate it with the Creator?

M. Laitman: There are many questions about that. Is there something in a person that he does and it doesn't come directly from the Creator, or indirectly, that's a question.

Student: And then he writes some advice, we should do all we can to not fall from this, since you don't want to anger the good inclination over the evil inclination, what's that?

M. Laitman: Yes, to say that There Is None Else Besides Him, first of all.

Student: That he has to say, first of all, that There Is None Else Besides Him?

M. Laitman: Yes.

Student: He has to say first, if not for myself, then who, no?

M. Laitman: What has to be said first depends on the action that the Creator is doing on him.

Question (Petah Tikva Center): (01:27:15) A friend is asking whether you could say that it's like two stages: The first, if not for me, then who, is like, I have exerted, and None Else Besides Him is that I found. Let me say, if I have exerted, I have found.

M. Laitman: Who writes that, who said that?

Student: A friend is asking, can we say that these are two stages?

M. Laitman: It's best not to say that.

Question (Petah Tikva Center): (01:27:51) He says when he comes to his home and his reward is with him, he shouldn't think that because of his innovation he could do it, but even if he would be in the basement all day long, he would still receive his reward. When a person depicts to himself this laying around in the basement all day, it's a picture of discomfort. Like the exertion gives a feeling of completing something, that he earned it somehow?

M. Laitman: Yes.

Student: And if you were to remain in the basement and wouldn't have done all that, there wouldn't be a feeling of wholeness?

M. Laitman: You're right.

Student: So, what is this point of to exert or not exert, after he has made an effort?

M. Laitman: So you're saying, if he would have remained in the basement, he wouldn't have complete attainment at the end of the day. And if he labors, then his attainment is complete. So why do we need the labor? Only in order to attain the end in a complete manner?

Student: It feels that way.

M. Laitman: Meaning, for us, the vessels open up according to the exertion, the labor. That's what we think, yes. That's a problem, there's one who attains his world through labor, one who attains it through prayer, and one who attains it by completely annulling himself.

Student: It's really hard for me to think about this. That it could be without exertion, it's this feeling of discomfort.

M. Laitman: Why are you being such an egoist? That if I attain it through exertion and others could attain it without. Maybe by exerting, by laboring, you are opening up the possibility for them to attain it without exertion.

Student: I'm talking only towards myself, I'm not capable of thinking or being comfortable with the matter of me not doing anything and receiving all the reward. That thought, even if I did put forth the exertion.

M. Laitman: What prevented you from receiving all of the reward?

Student: I wouldn't have the feeling of the Kli. I don't feel that I can receive a Kli without exertion.

M. Laitman: It doesn't mean anything.

Student: It feels like you don't deserve it, it's like, why should I receive? And in the exertion, it feels like you do feel like you do deserve it.

M. Laitman: So the labor is a kind of a trick, it's as if you've gained it and you deserve it. There's something to it. Meaning, all of the exertion we have to put in is so you won't feel the bread of shame, and that's what's written.

Student: Is it correct to see it this way, or do we need to also, after, at the end of the day, cancel it all and feel like, even if he's laying in the, all day, stay all day in the basement in his home, at the end of the day? Is it okay to look at it this way?

M. Laitman: I don't think so.

Student: We aspire for our work to be the reward?

M. Laitman: Yes.

Student: So how does that attitude of where the work itself is the reward?

M. Laitman: That in each and every exertion throughout my work, I feel the sweetness. That as much as I sweat, accordingly, I feel the pleasure. But that's on the condition that the Giver of the work is great in my eyes.

Question (Petah Tikva Center): (01:32:58) To continue the friend, so how, nevertheless, is this difficulty, this question, resolved? Where our exertion relative to the extent of the reward is nothing, it's like.. because the reward is so great?

M. Laitman: But the Creator is doing that, He gave me these conditions. You're going to do a little tiny something, a little tick? I'm giving you wagons full of good in all the world.

Student: So how is this bread of shame resolved?

M. Laitman: So there's no bread of shame because that's how it's given. You've entered the work, we're in exchange for one minute, just coming and punching in, so to speak; for that, I received half a world.

Student: Let's say now in my state, I don't even have the vessels to describe the extent of this reward. So we can say that because the reward is concealed, then the exertion is somewhat okay. But when that reward is, and its grandeur is revealed, then all my exertion kind of goes down the drain, compared to that.

M. Laitman: So what is the question?

Student: How to..?

M. Laitman: How to receive it?

Student: Nevertheless, solve the problem of..?

M. Laitman: There are many more questions about it: How the Creator did such a thing that, how did He do it, such a thing that there's no equality, no justification?

Question (Petah Tikva Center): (01:35:17) If it's not for me, then who, and None Else Besides Him, the way that it sits in me is that He is sharing me. The exertion causes a person to be a partner, to come close to None Else Besides Him. If it's in the Ten when you can perform an action, one or another, then He shares you with that. It's not a matter of reward or not reward, He's sharing that with you. And then comes the process in which you see in what way you participated, that's it.

Question (Petah Tikva Center): (01:36:09) There's an actual contradiction in what Baal HaSulam is writing. Because if I unite everything, unify everything with the Creator, then I didn't make an effort. I'm not adhered to the Creator because I'm not independent. And if I performed an action, an exertion, then I'm not unifying everything with the Creator, then there's something that I did. So how do we solve the contradiction, the clash?

M. Laitman: What do you think?

Question (Petah Tikva Center): (01:36:55) There's something confusing, I can see it throughout the whole thing that if a person disconnects from the Creator and says, now I'm doing, it's as if he's truly disconnected from the Creator. But he's not really disconnecting, he's going to do the commandment of nature, which is the Creator. Which he now needs to make the exertion on his behalf. It's not that he's saying, oh, there's no Creator, just me. But rather, also that action, also that doing is part of the unification. Similarly, from the article, you can understand that, oh, now I'm putting the Creator on the side, completely forgetting Him, only I exist now, it's not correct. He's actually internalizing, He's saying, pay attention to your state, identify Him and from here, start working. So it's not because I don't want the Creator to be in my life, on the contrary. Because despite the fact that it's very comfortable to be adhered to, None Else Besides Him the whole time, now my work is this. And this is, I think, what the confusion is.

M. Laitman: Also.

Question (Petah Tikva Center): (01:38:03) It all begins with His thoughts are not our thoughts, and there's no matter of oppositeness in reality. And that He is the Creator of the light, and the Maker of light, and for Him it's all one. And about the question that the whole matter of permission is, for us, in every state, it's to justify Him upon what we feel. Kind of like to attribute correctly, that opposite feeling in me to Him.

M. Laitman: How?

Student: It's the same authority in every single desire that's revealed. If I use it for myself, it's Klipa, and if I correlate it with Him, then it's Kedusha.

M. Laitman: But you have this ability?

Student: Right, this oppositeness will appear before my eyes always.

M. Laitman: Yes.

Question (Holland): (01:39:27) To relate to this discussion, it says here in the article at the end, “..in the upper one, everything includes two forms-contentment and anger- which surround every incident in the world.” So what does that mean, let's say, when we're working in the Ten, these two forms of anger and contentment, how do they relate, let's say, to private Providence and, let's say, actions of, let's say, of movement in the Ten? So can you explain, elaborate on these two forms?

M. Laitman: I hear, we'll have to open it up more.

Question (Kyiv 1): (01:41:10) It's written here that when a person goes to work, he needs to rid his thoughts about personal Providence and do the work as if it's without the Creator. How to attribute these daily actions with the Creator? Can we not combine that work in this world to a connection with the Creator, to prayer? Why do we have to rid ourselves from those thoughts on personal Providence?

M. Laitman: No, you don’t have to remove all your thoughts, thoughts about the Creator. But nevertheless, we need to stay close to general Providence.

Question (Moscow 1): (01:42:23) In the article on this dialogue that's going on, it's become clear that we have to discover that we are included in everything. And then the problem is resolved, it doesn't matter if I receive it or the friend. Whether the remedy operated on me and worked and that I'm not standing alone anymore.

M. Laitman: You're correct.

Student: Is that our next degree or are we still far from that? From seeing this incorporation with our lack in everything that's happening?

M. Laitman: No, that's already the next degree.

Question (KabU 5): (01:43:27) I'm joining from KabU 5, today, I can't meet with my Ten regularly because it doesn't fit with the schedule the doctors here in the hospital put in place for me. I'm not the only one in my Ten that's in the hospital now. We're trying to get strong, and in addition I'm trying to quit smoking. I took your advice about prayer and did that all day, alone because I can't meet with my Ten. The doctors and the Creator have a different schedule than the plan I put in my prayer? My question: What is the true reason the Creator had to make some individuals weaker than others?

M. Laitman: For all the people that He makes them weaker, He wants them to turn to Him, to grow stronger, to ask to receive help from Him. And people who don’t have such a deficiency, or even have a feeling of fulfillment, He doesn't need anything from them, there's no intention for them. It turns out that the one who has a greater deficiency needs the Creator more and, consequently, approaches Him more.

Question (Zafon 1): (01:46:07) Baal HaSulam describes in the letter three discernments in the work: A Mitzva, a transgression and permission. Mitzva is the place of Kedusha, transgression is the place of the Sitra Achra. And simply in this struggle on the Sitra Achra, this free choice of a person. In spiritual work a person must make constant work in order for holiness to work over his impure, egoistic matters. Where do we get the strength for this, from the Creator, or first from the friends in the Ten?

M. Laitman: We get our strength, our forces from the Ten, from the Ten. After the Ten, behind the Ten there's the Creator and all kinds of systems. But first and foremost from the Ten, this is the system that's nearest to us.

Question (Turkiye 4): (01:47:31) If there is a divine destiny and every distinction is determined from the Creator, from whom will we get the strength to make an effort?

M. Laitman: From the Creator, from the Creator, as it's written; He makes light and He forms darkness. Everything comes from the Creator.

Question (Women Unity): (01:48:23) I heard you saying to a friend that we need to differentiate the actions of the Creator upon me so we can decide on saying None Else Besides Him or if not for myself then who at the beginning of the action. So how to differentiate between the different actions of the Creator to decide how to act correctly?

M. Laitman: You have to cleanse the heart just a bit, and then you'll understand what exists in the Creator's attitude towards you.

Student: The opportunity, itself, to say if not for myself then who, when can there be such an opportunity because I find it most comfortable to say None Else Besides Him?

M. Laitman: Good.

Question (Ashkelon 2): (01:49:31) A question from a new student that he's starting to pay attention to all that's happening throughout the day and is asking whether it is correct to attribute everything to the Creator and to, nevertheless, try with efforts and actions and the study throughout the day, if that's the right way?

M. Laitman: I don't think that a beginner, a novice, can scrutinize his attitude to the Creator, to the wisdom and to reality, in such a way where he will constantly receive discernments from his connection with the Creator. He should wait a little.

Question (Darom 1): (01:50:54) It is written that nature in Gematria is the Creator. How can you compare, how can you even relate to this?

M. Laitman: I don't understand you. Nature in Gematria equals the Creator. It means that the Creator works on us through nature, and that's it.

Student: And the rest of the names?

M. Laitman: He doesn't write about the rest of the names, he writes about that one. Think about that, it's enough for you.

Reader: We can move to the next part, there's an article from Rabash.

Song: (01:51:54)

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