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

Daily Morning Lesson: March 2, 2026

Part 1: Recorded lesson on the topic of "Purim"

Reader: We're reading from a file of excerpts from Kabbalistic sources on Purim. You can find the study materials on our website. You can also ask questions on kab.tv. So, reading selected excerpts from the Kabbalistic sources on Purim.

M. Laitman: (00:21) It's good to study about Purim because this holiday includes actually our whole path. And it opens, it reveals the whole method of the wisdom of Kabbalah. Its topic is revealing the Creator to His created being in this world as a method of Kabbalah. The means to attain the Creator is the correct work with the two forces in creation: the force of receiving, the will to receive, that was given to us in a corrupted form to begin with, not just the desire but also the intention to receive, that's why all of us, we are these little Haman; and how can we correct ourselves in order to reach the purpose of creation, for that we have to resemble the Creator in adhesion to Him. To reach such a state, we need to change our intention that was given to us in the form of an order to receive, to exchange it to be an order to bestow. We obviously can't do any spiritual action, but we can ask for it. So, all of our work is demanding, praying, preparing for it, implementing that prayer, and receiving the correct force to request, to implement it, to organize it, to correct ourselves with that force. And in that corrected force, in that corrected Kli, to receive all the light of the purpose of creation. All of this is explained to us in Purim. The other good thing about it, that it's very clear to us, that our work isn't the usual kind of work. It's all in spirituality, meaning in the internality of man, not so much in our physical body. It can help, it can do all kinds of preparations and conditions, but the work itself is internal in man, in the group, in the connection between people. And to the extent that they agree to be in connection between one another, to relinquish themselves for the friends, meaning, each one for the others and not in his ego, that he gains something from it - that you can do it. And then you do it in a lot of all kinds of other groups that organize in this world, but here a person has to annul himself for the others. That the desires of the others, the benefit of the others, the good of the others - it will determine all of man's actions. And that is why, as it is written, not any brain can suffer it, or any heart or any desire can take it, to absorb this, to agree with this, to implement it. And altogether man, to begin with, when he is an egoist, he doesn't understand what he is wanted to do. He doesn't understand on behalf of our development towards this change that we have to go through, that it must happen to us. By this we are like children. Just as a baby you can't explain anything to the baby that is above the level of its development, same thing you can't explain to a person. He can be great and wise and understand, but if he still doesn't have this inner form of development of his desire that is ready for it, he won't understand what Lishma is, what in order to bestow is, what it means to annul himself, to relinquish, to rise above himself? What is the force of faith and bestowal? All these things come to us gradually in our development. 

M. Laitman: (06:18) If we've developed for billions of years until we reached a form, a bodily form as we have now and an intellectual form as we have now, we see how long this process is, that demands many changes and very sharp turns on the path. And this didn't just happen for nothing, but nature is managing us in such a way. So if we look at all of our history and understand that it's not us who planned this or implemented this but this all happened to us without our choice and the upper forces performed all these actions in us. So if from this, thousands of years were needed for us to reach this current form, so obviously if we reach the spiritual development, even though there different forces are needed, different times, but still it takes many years and the main thing is - if in the corporeal development a person sees he's about to gain something, so in spiritual development he doesn't see anything. But he was given a deficiency as a point in the heart. If that helps a person, so he develops and doesn't run away. And if not, he does run away. And that's how it happens through a lot of ins and outs into this general path of correction. In the end each one will reach the final correction, which is Purim. And here too, in this process, towards a complete correction - Pur, destiny, lot, the city of Shushan was perplexed - there's many concealments: Esther, Malka, Malchut is concealed, and more and more. Meaning, we understand that there's a very complex path, on one hand. On the other hand, it's written that everything, “he who keeps My Torah and it's all in his heart, it should be an easy thing.” What does that mean? That if we just agree to be together, that we can do it, perform these actions mutually, so the action does happen and we go from degree to degree, and advance. That's why we need, as much as we can, for it to be clear what the path is. Whether we agree or not, that's something else. But the clarity that we still need to attain is already a big part of acquiring this wisdom as a method of correction. The essential method of correction. So let's study about Purim. What is it actually, this method of correction? 

Reader: Reading from a file of selected excerpts on the topic of Purim. Excerpt number one, from the writings of Rabash, volume two, article 22. "What Is the Order in Blotting Out Amalek?" 

M. Laitman: If you have questions, write them down, and then ask, because it's long passages. Please. 

Reader: Excerpt number one.

Reading: (11:14) 1. RABASH, Article No. 22 (1990), "What Is the Order in Blotting Out Amalek?"

It is written (Portion Ki Tetze), “Remember that which Amalek did unto you, which occurred to you along the way when you were tired and weary and not fearing God.” RASHI interpreted the meaning of “which occurred to you along the way” to mean heat and cold: “He cooled you and chilled your boiling, for all the nations feared you, but he began and showed a way for others.” He interprets there in Siftey Hachamim, “He wanted to say with a hot matter that everyone fears it. So were the nations of the world afraid of you, but Amalek chilled you and made you lukewarm, as in tepid water.”

It follows that Amalek is a Klipa. When a person overcomes and begins to walk on the path of truth, he comes and weakens the person and says, “Do not fear departing from the path of bestowal.” And the more a person overcomes with greatness of the Creator, saying it is worthwhile to work only for the Creator and not for himself, (Amalek comes) and makes a person understand, “You see that you are tired and weary from this work, and you are not fearing God,” meaning that the fear of heaven that Israel had, when they said that it is worthwhile to work and serve a great King, he instilled his view in this, meaning that there is no importance to the King. Thus, “Why do you want to work for no reward, but only for the sake of the Creator, because of His greatness?” He spoiled this fear, meaning that his whole purpose was only to revoke the importance of the fear of heaven called “the essence of fear is that it is because He is great and ruling.”

It turns out that he instilled in the people of Israel a cancellation of the importance of fearing God, for his entire war was to weaken them from the work of serving a great King, that for this, meaning for the importance of the greatness of the Creator, it is worthwhile to work and serve Him.

This is the meaning of “which occurred to you along the way,” meaning on this path when we want no reward but this, namely to serve the King. This importance, he spoiled.

This means that when Amalek sees that a person becomes excited and heated up in the work, and a person is delighted that he has been rewarded with some importance, that it is worthwhile to serve a great King, he comes and slanders, and takes this importance away from the person. Naturally, a person loses the warmth he had in the little bit of sensation he had, that he was connected to a great King.

This is the meaning of the words, “And you are tired and weary.” That is, during the work, when a person believes that he is serving a great King, a person lives without feeling any fatigue. But when Amalek instills in him the cancellation of the greatness of the Creator, a person immediately grows tired from the work. This is as The Zohar says, “Where there is effort, there is the Sitra Achra. This means that a person should know that if he does the holy work and feels this work as a burden and a load, it is a sign that the Sitra Achra is there and weakens a person so he will not feel that he is serving a great King.

It follows that the Klipa of Amalek aims primarily against the greatness of the Creator, meaning that the foundation of Judaism is built primarily on fear, “because He is great and ruling.” Precisely on this was the war of Amalek, meaning that a person will not work on the quality of “fear of God.” This is the meaning of the words, “and not fearing God.”

M. Laitman: Questions? 

Question (Petah Tikva Center): (16:12) So, as is known in advance what is going to happen, it says here, Amalek will come and fight against the greatness, what is the defense? How do we prepare ourselves? 

M. Laitman: What is he fighting against? 

Student: The fear of God. 

M. Laitman: The fear of God, the importance of God, the greatness of God, the uniqueness of the Creator. All of this belongs to divinity. Our ego is built in such a way, the evil inclination, which the Creator created against, against Himself, that a person will have choice, that a person will always have a doubt who to work for, for his ego or for the Creator. The Creator is concealed. If He was revealed, there was no question about it, so the Creator is concealed. That's why a person has a problem. What problem? He has to increase the importance of the Creator, even though He is concealed, compared to his ego, which is revealed. How should he do it? Only by entering a connection together with the friends, and demanding the light that reforms, and demanding that there the importance of the quality of bestowal will be revealed, of who the Creator is. The bestowal, not the thing that it's some force, there's some arm, or something. The value of bestowal compared to reception. If we connect between us, and this is the main problem of the wisdom of Kabbalah, that we must establish the force of bestowal between us, by the efforts between us, and by the light that reforms. And if we do that between us, that's called an awe, the Jews gathered in Shushan. The problem they had was that they were scattered, and by the call of Esther, through Mordechai, they started gathering. If we can gather between us, and we won't be able to do it, because each one of us rejects the others, but if we try, and this is where we have to try. And we think we can. We can't, but even though we can't, if we try, then this tension that we create here, in these attempts, and not by attaining the connection, but by trying to connect, this tension, we have to turn it into a prayer that the Creator will help. And then He helps us, and connects us. That is the light that reforms, the surrounding light. And in the connection between us, we need to feel, we start feeling that the force of bestowal does exist, the force of connection, the force of love, that in our world doesn't exist. And then we have two forces: the force that separates, and the force of connection, one against the other. And for us, it becomes the two lines, that by them, we can assemble the middle line. That's it. Meaning, Amalek, that wants to separate between everybody, and Mordechai, that wants to connect everybody. The force of bestowal compared to the force of reception, that's how they work, and we have to start working in this. Our problem is that we think that we do it. We don't do anything. We just discover that we can't. And then we have to request. So we have two problems: one is to try and connect, to feel that we can't, to ask for the force of connection, to receive it and implement it inside. That's it, until Gmar Tikkun, it's the same stages.

Question (Petah Tikva Center): (20:58) I don't understand this whole territorial division here, that we have Shushan, around 100 more other cities, and then there's this process of the war that is going on.

M. Laitman: There are 127 little states in the kingdom of Achashverosh. That was most of the modern world back then. It was in the borders of his empire. And that's not important. Obviously, there's Shushan, the capital. But there's all kinds of other places, centers, but they don't take that into account, because there's a Malchut, a king, a kingdom. If the king gives an order and sends a letter, the first letter, the second letter, they all have to keep it as if it's one place. There's no problem to manage his country if there's a king like Achashverosh.

Question (Petah Tikva Center): (22:19) At what stage do the Jews start to pray?

M. Laitman: They start praying when they want to unite. When do they want to unite? When they see a danger. When this danger has to be such that they have no choice, they're either going to go die, or leave the path, which is worse than death, then they start crying out and praying. Meaning, there's evil, recognition of evil, the recognition that we have someone to turn to, that there's an upper force that is willing to listen. That He has the force to answer. That we can save ourselves. And here, many conditions have to clarify that bring the prayer. As Rabash writes, that I have to know He has a good heart, I have to know He has something to give back to me, and so on. There's a whole article about it.

Student: What to do with this response that seemingly you're certain that you can still do something?

M. Laitman: (23:49) That's a problem, that's our ego. That's exactly, that's our egoistic will to receive that tells a person, that you can organize your life, you don't need anything, you don't need a Creator, you don't need anybody. There's like this period here, that people believe in upper force, all kinds of upper forces, Baal HaSulam writes about our religions and faiths. And then, they go into an increasement of their force, then they less and less believe in an upper force and depend on it, and then they see that their egoistic force, the capitalism, egoism, that it also doesn't give them any benefit, they are still in a crisis, as now. So again, they supposedly return to religions, and faiths, and all kinds of methods, psychological methods - all kinds. A person needs some kind of idol before him, either there were rocks and trees and whatever, or it's money. Or if it already exhausts itself. So again, he needs some kind of God before him. If not a bag of gold, so he needs a statue, but he needs some idol. Confidence, what is he living for, how can he measure his exertion, where does it go to? You understand? So, we are in a state that again, we see that humanity is rocking back and forth, and even going back to religion, but in a more fanatic way than it was before. Because upon that great will to receive, it needs to justify its existence. That's why there will be more developments, but we need to see them as a general process. The wise see what is coming, what will be born. If he sees the whole process that is spread out before him, he understands its nature, and in this way the will to receive needs to process itself, gradually by the force of the light that's developing it, and what process we need to go through. Obviously, it's not pleasant when it goes upon you, upon me, on one hand. On the other hand, we see that it has to happen. Nature. So, a person goes through it. So, you go into an operation, you're taken care of there, what can you do? No choice. But we understand that only in this way. Now, a person should ask, why only in this way can his will to receive correct itself and reach the correct form of Gmar Tikkun? That's what we scrutinize in the wisdom of Kabbalah, and he who engages in it shortens his path, and he can digest these levels, facilitate these levels of development. And other people will suffer greatly, will suffer. Just we still need to implement this method in order to see the way it is implemented in us that, we'll have a perspective of this whole timeline that we're going through. And then we can explain it to other people to bring them closer to the whole process. Humanity, it's poor people, they don't understand it, like a baby that is playing with something. You see everybody is playing, everybody is running around, what they're doing there, each one comes towards the other, but the state is not pleasant, if you look at humanity. So what is he telling us here in this article? The order in eradicating Amalek, that the main thing for us is the greatness, the importance of the Creator, the upper force that established creation, that is helping making it advance, He is correcting it, and all the way to Gmar Tikkun under the condition that there's this component which is man, that he needs to determine - I want this to happen. From one point of the development, the will to receive, man has to say, I want it, I want it, I want it, meaning what do I want in the end? That on every stage, I want to bring greatness of the Creator in my eyes, the greatness of the upper force. And against that there's the opposite force, the Amalek, which is, supposedly, bringing down the greatness of the Creator, the importance of the Creator in the eyes of a person. To give a person the ability to build between the greatness of the Creator and the greatness of himself or the ego, to build his reality between the two, that even though I was created from the force of self-importance, I want to clothe the importance of the Creator upon me too.

Question (Petah Tikva Center): (30:35) So the prayer is a natural, voluntary response, or you're always overcoming this place where you think that you can do something? 

M. Laitman: Prayer is overcoming, a very special overcoming, a very special organization between a few people, not one, if we really want to organize the structure of our soul, if I want to work on the importance of the Creator, the greatness of the Creator, I have to work on His greatness, His importance, which is the force of bestowal. And where can I demonstrate that I want this force, that I'm drawn to it? Only under condition that I try to present my tendency in the group towards the friends, that I want to bestow to them, to help them, to support them, to be a guarantor for them. And then, if I try to do it with all my forces and I can't reach it, then I turn to the Creator and ask that He gives me an ability, an opportunity to cause the connection of the group. Then I don't pray for myself, I pray for the group, that's it. So then we understand that even though the prayer comes out of me, but for them. And in this way, he who prays attains the force of bestowal and will be able to continue to implement it in the Ten. We constantly need to try, like with the sack on the back, to constantly try and do it, and when we can't, we cry out. That is a prayer. 

Student: The problem is that this matter of trying to cry out, this crying out, it doesn't always come out. I keep trying instead.

M. Laitman: Because you're not trying. Not that you're not trying to cry, you're not trying to connect. Not trying to cause connection in the group. The Creator brings a person to the correct place and tells them: “Take this for yourself.” And a person doesn't take it. If you have a Ten, a group, it doesn't matter, it can be temporary for today, it can be for your whole life, but if you have it, you have to cause connection in it. And see that it is a copy of your internality. By this, you build the vessel of bestowal for yourself.

Student: So only the exertion of connection brings out a prayer from you?

M. Laitman: Only that.

Question (Toronto): (34:38) In what is Haman different from the serpent? Why does it have different names? Because it seems that they're saying the same thing.

M. Laitman: In the Torah there are many names, many, many names. Shlomo called him this, and David called him that. That's for each and every one in each degree, every situation has a different name, a different manifestation. So there's no problem here. And it doesn't matter to us. The most important is that it should always present itself as opposing connection. We need to realize and to try to feel that a person is neutral. As it says, two hold the tallit: the good inclination and the bad inclination. They're holding the person and if one of them says, he's all mine, and then they need to somehow share. A person has to participate in this scrutiny. That's the problem. But we are neutral. I don't have any bad inclination. Rather, now, he's in me, controlling me. I didn't choose it, but he's controlling me, as it says in the Megillah, the Purim scroll. 

Question (Moscow): (36:13) What does it mean to agree to be together? How is it expressed practically?

M. Laitman: As Rabash writes, what can I tell you? The way Rabash writes, if we wouldn't be working together in a group, today we would be millions of people. If we would not be realizing this spiritual work between us. Because, man, we wouldn't be working against the ego. Everything would be fine. This way, people come, they hear what we feel, what we see, what we do, and they feel that it is something that is against them. They don't want it. It's incorrect, it's wrong, it's not going to work, it doesn't work out. And they simply leave us and actually turn against us. And it's clear, it's clear why. But, what can you do about it? So, to leave the path and sell out the truth, it says you need to buy truth and never sell it. So, what can you do? This is why those who agree with the compromise, fine. And those who don't, they don't. There has to be some place where they are following, as much as they understand, as much as they are capable, they follow the path.

Question (Colombia): (37:50) How is the importance of the Creator related to fear? And what is fear in the Ten?

M. Laitman: Fear is connected to the path because it's Yirah. Am I keeping it? Am I keeping it correctly? Am I doing or not? Am I praying or not? Am I fearful or not? The fear is the forces of warning, the forces of the deficiency that are revealed. And they help us determine ourselves more correctly, determine our direction.

Question (Petah Tikva Center): (38:30) How to continually get force to pray for one another in order to overcome the force that weakens us, this Haman. We get it from one another? From the others praying upon me, let's say I get it?

M. Laitman: That's through envy, yes. We can strengthen each other this way. 

Student: So we have to show each other that we're praying for one another? How do we…

M. Laitman: No, no, that's acting, that's a game. Do whatever you can in order to awaken your heart's friend, period. 

Student: But how do we reach prayer? 

M. Laitman: By praying, by acting, dance before him, I don't know how. 

Student: How do I awaken prayer in the other? It's like prayer doesn't come from an example, it's something…

M. Laitman: Why? If you see that others are doing the work, that they want to connect, that they're doing actions towards connection, they're even praying. They're doing something, then you kind of, you also are absorbed in this. Your ego, it's help made against you. It helps you to get the impression from them and to also do it.

Student: And then in order to pray for them, I need to do more work? It's not... 

M. Laitman: I don't understand, you asked me, I answered you, more work, more work, of course. 

Question (Petah Tikva Center): (40:08) You said that if we wouldn't be engaging in the group, we'd be millions in the world. 

M. Laitman: If we wouldn't be engaging in connection between us against the ego, right? Then of course, nobody would be running away. Everyone would be happy and cheerful and everybody would join it, egoistically. And you have many such groups. 

Student: What to do with friends that are already here. And every time there's at least one that is weakened and might leave.

M. Laitman: First of all, you don't have Arvut between you. You don't have Arvut. That's one. And you need to work on that. So that's one. The other thing is that you need to create all kinds of reinforcements. Things that are written, things that you know already, but you need to finally do it. It's the connection in the group. It's the greatness of the path. It's the importance of the Creator. It's the scrutiny that there is no other way, but only this one, such that either you fall back into corporeality, beastliness, but don't delude yourself that there is some other way. There is none. This is the way of the Torah. Through the light, you have to reform yourself, bring yourself to bestowal, to good. If you don't do that, that's your business, but you should know the truth. There are many people who leave, run away, they grow weaker on the path, as Baal HaSulam writes, that they fail and many more will fall from this path. And he says there also that nevertheless the reward is great. We're not talking about... we're talking about the people who didn't even get on the path and are already running away, but that's how it is. The process is a natural process that is well known to Kabbalists. This is how it was in all generations, especially in our generation when we were engaging in the dissemination of Kabbalah to the masses. Then all kinds of people come. Everyone and his wife can come, and they all want to come, they want it. Why not? We're talking about Kabbalah. We're talking about the attainment of godliness, the worlds, the soul. So each one pops in. But each one, just the way that he jumps on the wagon, he can also jump off the wagon, because the moment that he realizes that the wagon is actually taking him to hard work on himself and not on others as he's used to in this world, already he is calculating. That should be clear. So we need to explain that to ourselves and to others. The method of correction is like that, as it says in our sources, our authentic sources. And those who want it, fine. Those who don't want it, okay. But they should know, they shouldn't try to justify themselves that he's not there, that he left. Here the most important is the justification. That each one has to say, nah, it's okay. I think differently. They're wrong. As if he has a mind with which to understand what is okay, what is not. He doesn't leave his small beastly mind, already he's talking about the method. I'm willing to sit before the entire world and scrutinize what the method is. Please, I have no difficulty in doing that, I'm willing to do it. But not for us to talk in such a way that some lady at home is saying that she understands that we're not okay. What is that? It's a laughing matter. That's how the world is, but that's what's happening.

Reader: Rabash writes about it: 

Reading: (45:06) RABASH, Article No. 14 (1988), "The Need for Love of Friends"

When a person receives an awakening from above to reach a place where we work. And knowing though, it's in order to bestow for the Creator. And a person is given a few awakenings. And if he doesn't make efforts and put forces into reaching it. So, he'll find excuses for himself and he must leave the path. And a person will remain righteous. Meaning, by leaving this society, he's always right about it. And by justifying himself, he feels righteous. 

That's why a person needs to adhere to society. 

M. Laitman: Yes, but that's not what I talked about. The many who fail and more will fall. 

Student: Also, in the article "One Mitzvah," Baal HaSulam writes: 

Reading: (46:00) Baal HaSulam, "One Commandment"

You should never hope for a time and a solution to be found. That people can start the work of the Creator through Lishma. 

M. Laitman: Immediately, without preparation. 

Reading: (46:14) Baal HaSulam, "One Commandment"

But as it was back then, it is now and in the future. Each one who works the Creator must start from Lo Lishma. And from it, he will reach Lishma. And the path on reaching that degree isn't limited by time, but he is trained to be able to control his heart. That's why many have fallen in the work of Lo Lishma and die without any wisdom. But the reward is still great because a person's thought can appreciate this valuable in giving contentment to his Maker. And even one who performs it not from this condition, so since he is not worthy in anything else, he is still giving contentment to his Maker. That is called not through his reason.  

M. Laitman: Because nevertheless, he is doing it. The Creator is arranging him in this way. This is why for each and every one, the most important is not to leave. Then whatever happens to you, it happens. You try. You're on the path. You're under care. And the demand for why am I not advancing, why is it this way, that way - that's already an egoistic demand. This is something that we should really think about. Is there room for it? Because as we learn, the moment that a person annuls himself, he enters spirituality. 

Question (Petah Tikva Center): (48:02) You mentioned before that if a person nevertheless sits here, and it's hard for him to sit in workshops, or he doesn't understand things like tasks - he wants to, he doesn't disregard, he realizes that the truth is here. 

M. Laitman: But what? 

Student: It's tough for him with the framework and everything.

M. Laitman: What do you mean it's tough for him? How is difficulty related? I don't get it. You were in India. I've been in some other kinds of places. It's not tough there? There also you have to sit down for hours, many hours, even days. Days. Why is it not difficult there? Oh, you have this nice idol there, this statue. What? Oh, you have a goal. Tell me, what? I saw such things also. So? Not in India, in China. Such big statues, 20 meters high, it is very nice. So, when you have that before you, that makes it easier? Why is it easier to sit there, but not here?

Student: There's some kind of fogginess. Some kind of fogginess. It's not something which is sharp, clear, and you can attain it. 

M. Laitman: Here? 

Student: Here. 

M. Laitman: But there it's clear? 

Student: The ego is filled up, of course. 

M. Laitman: That's exactly the right answer - the ego is filled up. It's not about where you're sitting or in what form. Rather, is the ego filled up, being filled up or not? Here, the ego is constantly showing you that it's not becoming full, that you are not filling it up. You're filling it up, getting some knowledge, and that knowledge also works to your detriment, because you realize that by that, you are not going to attain anything. So, the way is the opposite here. 

Question (Petah Tikva Center): (50:16) Exactly on that same matter. I have a little bit of asymmetry in whatever is happening here. On the one hand, when the ego is hurt, when the ego gets a blow, the will to receive, Amalek, gets a blow, then in our lives, there are all kinds of processes by which we can get out of it, overcome it, or either a person becomes depressed, or he goes and has some therapy workshop, or he has a drink. But there are some ways to overcome the hurt to the ego. Here, when this hurt occurs to us, the solution is to go and pray for the group.

M. Laitman: No, not to pray for the group. What do you mean, pray? 

Student: We just talked about it, that the solution is praying for the group, right? 

M. Laitman: But if you're hurt, how can you pray for the group? I don't understand. 

Student: That's exactly my question.

M. Laitman: There is no question. It's not the same place. 

Student: What do you mean? 

M. Laitman: When I had some injury in my foot, do I go to an eye doctor? How is one related to the other?

Student: Great. So, what is our process of healing, of curing it, the moment that the ego is hurt? The ego has a scar. The next moment, I have to get up and keep functioning. I can't take that with the group.

M. Laitman: Well, don't pray for the group. You have no deficiency to pray for the group. You have some inner problem. 

Student: Right.

M. Laitman: So, how are you going to pray now?

Student: So, I think this is the point most people leave. Because once they get the blow to the ego, it's a strong. The ego is really hurt. It can paralyze you.

M. Laitman: What are you telling me? 

Student: You know it. So, what's the solution to lift a person, so he can still work above the ego?

M. Laitman: Because you don't have Arvut. You're not strengthening yourselves. You feel that this is how it should be, every blow to the ego, you should feel that it's actually a profit, not a loss. But you don't have the preparation for it.

Student: So, how do we advance?

M. Laitman: Make preparation.

Student: But we're here for years and we're not doing it.

M. Laitman: So, if you're not doing it, what do you want? 

Student: Something else we can succeed in. 

M. Laitman: There's nothing else here. Sir, there is no other solution here. None. There is one way. A very simple law. You have to work against your ego. That's it. And you can work against it only through the group. You arrange the group in such a way that it helps you to work with your ego, to integrate with your ego in the group. Then you'll succeed. And if not - you won't. Don't bring me all kinds of claims. I know them. I'm familiar with them. But it's not going to help.

Student: I'm saying, if we will succeed in finding a path, a way to overcome. We say overcome, annul…

M. Laitman: Through connection between you. I'm telling you, there's nothing else you need to find. Only to build it.

Question (Petah Tikva Center): (53:20) If you look at the results, once the ego is hurt, it paralyzes man. And I can be in the WhatsApp 20 hours a day with the group, it won't let me move, because the ego is hurt now. And I need like in my daily life. I'm wrapped. They give me a treatment. Here I don't get the treatment. I don't. I know, I know the process. I know how to come out of it at some point, but when a person gets a blow in the ego, they have nothing to lift them back up. And to say, friends, and group, and Ten, and connect, and WhatsApp, it doesn't give you anything except for sending hearts to one another. That's why I'm asking you, there has to be a way. You're saying, Arvut, that's a way. But we're not doing it.

M. Laitman: I told you that.

Student: Yes. But we're not doing it.

M. Laitman: Look. You can cry to me here until tomorrow, I won't say another word. That's it. You want to search for other ways, go and find them.

Student: I want to find the path here.

M. Laitman: So, the way is here, you just don't want to walk it. Full stop. That's it. There is no choice, you are facing the truth - either you come in or you don't. That's it. How does... What does it say there? Rabash would explain. You're standing opposite the wall. A wall. The moment that you want to go through it, the opening opens. Then the opening opens, when you have your head against the wall. If you don't do it, the wall remains complete, solid. You want the Creator to play according to the rules of your ego, which He Himself has created, so that you will see how much you have to keep the connection, and out of the connection - a prayer. And you don't want to do that. So, you don't want to. No, don't tell me anything. All of your complaints, believe me, I heard them before. I don't want to hear them. I don't want to. Don't give him the microphone. I don't want to hear it. He thinks that now he's going to say something that was never out in the air in the world. If you don't do it, it's not going to happen. That's it. Another genius? Everybody here is so clever, just like you. 

Question (Hadera): (56:13) What's the condition that comes before Arvut?

M. Laitman: The prerequisite for Arvut is that there is no choice, that feeling that there is no choice. When we run away, we want to run away from Egypt, truly, not only to run away from the ego but also to ascend towards the Creator, to the mountain of the Lord, to the scrutinies, then you must have Arvut.

Question (New York): (56:42) How does Arvut work against the ego?

M. Laitman: That I annul myself a little bit towards the friends, and I try to be together with them. Out of lack of choice, out of fear, and because of lack of confidence and all kinds of things, I invite over the connection. Even though it's a connection that is out of seemingly corporeal frustration, that I want to be saved from my ego, I invite upon it the reforming light.

Question (Haifa): (57:24) How to succeed in the annulment, to constantly add annulment?

M. Laitman: Well, for that, you have to read Rabash's articles. But without that, nothing is going to work for us. 

Question (Petah Tikva Center): (57:54) We talked about that you're on this path of development, that the Creator is taking you through more and more discernments. 

M. Laitman: Yes. 

Student: So, where do you come in here, if in the end, you're on an axis developed by the Creator, whether you want it or not?

M. Laitman: But you need to have patience, not to run away. To be in a more passive form, or less passive form, walking in the group. But you must be in that. If you're not there, if you don't come to the Ten, if you don't participate in certain things: the study, workshops, etc., then what's going to happen to you? How can it be that the upper light will be working on you? The upper light is working on the connection, more or less, but only on the connection. Because its goal is to connect, to reform, to bring everything to the single soul of Adam HaRishon. If we have no inclination towards that, if we don't give it any shape, any importance, any example, then the upper light will not work. What is the upper light? It's surrounding light. It's light that was in the soul and departed from it, and now it is outside of it. To the extent that we want to gather the soul, the upper light works on our effort. That's it. I cannot, I don't want to... I understand all of these things, and I'm willing to hear them, but all in all, it's already a time when we need to get into the serious work and to stop crying out. It's like a little child. There is a certain time, a certain age where all of his crying is not acceptable. He needs to start doing something.

Student: So, in the end, what are you expected to do? Patience for the path, and that's it? Let the process go upon you?

M. Laitman: Connection.

Student: Yes, but also in connection, it's not an action that, it's not a desired action. I can coerce myself to be with the friends, that's it? I don't know what to do beyond that.

M. Laitman: Beyond that, to pray together with them.

Student: Again, I'm saying, everything's okay, it's being done, but I'm trying to ask, are all the changes we read about, it happens from doing these endless actions, and at some point it will happen?

M. Laitman: Not at some point it will happen. We need to be activated, so that we understand what is going on, and how can we add to it all kinds of forms of exertion in connection, and how do we each time turn with a request that is more and more scrutinized. What do you mean, sometime, at some point it's going to happen. How can that be such a thing? This is a path where each time something becomes more and more clear to you, you're included in the action more and more, you become a partner more and more. Why are you saying that somehow, at some point it's going to happen? I'll sit on a wagon, and wherever the horse will take me, okay.

Student: I didn't phrase myself correctly. I have no control on what's going to happen. I do actions, and from above, they do with you what needs to happen. I don't see I have control on what's going to happen.

M. Laitman: This is true in the first part of the path. Let's say one-fifth of the path, even two-fifths, but later on, you start getting a clear form of advancement more and more, and your desirable participation more and more. You grow. Shoresh, Alef, Bet, Gimel, Dalet, you go through these stages, and each time you become smarter, you understand more, you feel more. Or the other way around - I don't understand, and I don't feel, but you also realize that you don't understand and you don't feel because it is the oppositeness of the one who does feel.

Question (Petah Tikva Center): (01:02:29) How do you acquire patience and nerves for the path?

M. Laitman: Arvut. You look at the example from the others, the example of the others, the importance, the greatness of the Creator, the greatness of the path, that you have no other method for attaining godliness. You have no other method for attaining godliness. Godliness can be achieved, attained, only here, in this world. After this biological body dies, there is no advancement, none. These are other forms of existence. We don't understand them, we don't feel them, we don't know what happens when this will to receive leaves us. So, we need to understand that we were given a great gift, and we must not disregard it and even to justify ourselves in a beastly manner. What a laughing matter, what disregard, truly, a person thinks that with his beastly mind he understands where he is, and he even justifies things, whatever he is doing, when he leaves. If you leave, you leave, fine, you're weak. There are such people who left, but they understand that there are all kinds of reasons, and you cannot say anything. I'm not blaming anyone, but at least to be in a state where you understand what it is that you are about to criticize. What do you understand about godliness? What do you understand about the path? After 10 or 15 years, even after 20 years, people are only beginning to understand what is the path. Truly so. How many years did we only study the Pticha, the opening, and a little bit of the Rabash articles, then the Study of the Ten Sefirot, a few more articles of Rabash, various kinds of sources here and there, until we started working in the Tens, until we started actualizing these things, to try to actualize them. And you can see on yourselves that as much as you're here another day, and another day, it comes in in a very slow manner, very gradual. Because it requires a new mind, a new heart. It's a spiritual synopsis, these interconnections between the mind and the heart in all kinds of different forms that are the opposite of the ego. In order to understand a new kind of thinking we need to get used to it. You already understand that it's not simple. In our brain, new connections must be formed that are supernatural, anti-natural, truly, so that I can think in the opposite form. I see an opposite world. So, it's not simple. You remain a human being in this world, you understand everyone, you can seemingly switch, be as a corporeal person and understand their attitude, their kind of thinking a lot better than he is, just like you can see with little children, look at them, and at the same time you can rise to your degree, or to degrees that are somewhere between your maximal degree from zero to wherever you are, you can be in any one of those degrees and look at reality through that state that you determine with your Masach [screen] and with your ability to connect between the bad and the good, the vessels of reception and the vessels of bestowal. That's how it is. We need to let these things happen. But again, all in all, we're saying, sit on a wagon. Even when you sit on a wagon and you come here seemingly and do nothing, you nevertheless participate, you're truly sitting on a wagon and advancing, but your progress is very small, together with the whole of the group that you're there as a baby, let's say. And here, there's the matter of accelerating time. It's not the acceleration of time that you are having in external world, the corporeal world. Rather, by your participation in the group, you determine the time. So, there are people who are truly advancing faster, there are people who are advancing less. That already is according to how much a person invests. It says about it: the path of the Torah, the path of suffering. It's not that the world is advancing through the path of suffering. Those are beastly sufferings. Rather, we can also in each and every state that we're in, in the spiritual states, we can advance in a state called the path of Torah, the path of the light. Not to suffer. 

Question (Petah Tikva Center): (01:09:04) This Arvut that we haven't accomplished yet. This isn't the hugs we give, or the nice words we speak, or any of that. This is something that we build in our hearts, awaiting for the light to come and fulfill. But how do we build it when the ego continually diverts us with all that it brings us? 

M. Laitman: Any effort that you can do in building your connection with the others, immediately raise it as a prayer. Take the Creator as a partner. You know what soldering means, right? You have two things that you want to solder, you bring them closer between them, and then you need to put here some heat. 

Student: Heat and solder, correct. 

M. Laitman: Yes, soldering, that's right. So, you bring yourself closer to the friends, as much as possible, to the group, and you ask of the reforming light, of the Creator, that He will do this soldering. You can’t do it. But only in such a way you bring it as close as possible, but the actual contact, He does it. 

Student: In our attempts to come to that closeness, what's keeping us away from it? What's holding us back? 

M. Laitman: The Creator is not stopping you; He's not delaying you, He just wants to bring you to the right contact, to the right attitude, and then upon that, when He gives that point of soldering, it is eternal, it exists. 

Student: Why are we fighting it so hard?

M. Laitman: It's difficult, because we need to know what it is, and agree with it, and to be in it even though, as though we don't want anything else other than that. We just want connection. That's called a complete desire. 

Student: And still yet, even in my Ten, we all feel that we want it, but we still don't have it.

M. Laitman: Pray all the time, ask, pray, over the Arvut, over the connection, over that soldering, over each and everything, until you put it together, to imagine, how do we put together between us such a connection, that such a disconnection exists outside of us, outside of us. We want to put it together, so that it will happen. 

Student: And as prayer that we pray, we don't look for the end result? We only put the prayer out?

M. Laitman: There are prayers that we pray when we achieve a necessity, and there are prayers where we're not even under pressure and feel necessity, and nevertheless, we pray. And that too helps. Like a little child who's nagging, so he gets whatever he wants. 

Student: So we just, we truly, of heart, put the prayer out, and keep pushing?

M. Laitman: All the time. I wish he prays all day. 

M. Laitman: Well, let's continue. 

Reader: We're reading from Rabash, "Eradicating Amalek," part number two.

Reading: (01:13:48) Rabash two, why do we read a portion of “Zachor” [Remember], on the Shabbat before Purim? We see that before Purim; we have to eradicate Amalek. What does it hint to us? It is known that the purpose of creation is to do good to His creations. But so that it will not be the bread of shame, we were given work in order to receive a reward. That is, that we will not have shame. Therefore, we were given the evil inclination called Amalek. And during the work, it is impossible to achieve a taste in Torah and Mitzvot, because otherwise, it will not be considered work.

Therefore, we must overcome the evil in us, which is called “to eradicate Amalek.” Then we will be rewarded with the light of redemption, as it was back then in the days of Mordechai, when they were rewarded with "observe and receive." Our sages said, they observed what they have received so far, until now, by coercion, and now, willingly.

The meaning of coercion is by necessity. Whatever a person does, without getting any pleasure from doing it, he does it out of necessity. 

M. Laitman: But he does it, forcefully.

Reading: (01:15:14) This is considered coercion, that one forces himself to keep the Torah and Mitzvot by coercion. However, when subduing Amalek, one is rewarded with tasting the Torah and Mitzvot, where the main pleasure is, according to the nations, is a bitter bucket. In corporeality, there is no more than a drop of pleasure of what there is in a bucket full of pleasure.

And naturally, one does it with good intention, because of the wondrous pleasure that he feels in them. This is, "You shall love the Lord your God with all of your heart," with both inclinations, the good inclination and the bad inclination. How can it be that the evil inclination will also agree to keep the Torah and Mitzvot? But, when one feels great pleasure in it, he naturally agrees.

Therefore, in order to be rewarded with the light of redemption, we must first engage in eradicating Amalek. And then we will be rewarded with redemption, as it was then in the days of Mordechai and Esther. But, how can Amalek be eradicated? About this, our sages said, "I have created the evil inclination, I have created the Torah as a spice."

That, by the Torah, it is possible to eradicate the evil. But not everyone is able to engage in Torah. For this, we were given the matter of Issachar and Zebulun, namely, the students of Torah and the supporters of Torah.

By this, we unite as one man and all are called Bnei Torah, sons of Torah. Then, when everyone becomes one bundle, we will be able to eradicate Amalek and to merit redemption.

M. Laitman: (01:17:20) So, there's a few points here. First, we need to do actions, forcefully, above our desire. And here, the group can awaken each and everyone. Coercion, it's called. That, even by getting an example from the others, and this example awakens me, it could be that from envy, I'll start, or something else, but it's still coercion because before I didn't want it, and now I do. Meaning, here there is an action that came to me without my choice. There are actions that I find the need for them. And then I do them because my desire changed by some kind of study, integrating, and by the light that reforms. The desire changed, and now this new desire, I'm working with it. I'm doing it. And here, there're a lot of changes, but the main thing is that obviously, whatever I'll do, I always do it by desire. It can be by blows, it can be by a good example, envy, lust, honor, by convincing myself, or whatever. But it has to come from a desire. Without a desire, nothing can happen. That's why we have to play with ourselves here, act, how will I change my desire that I can do it not from coercion, not from punishment, nothing, but from my own desire. That's what the Creator is saying, make your desire as His desire. That's what we're working on. 

Question (Petah Tikva Center): (01:19:55) What are the students of the Torah versus the supporters of the Torah?

M. Laitman: The students are the ones who are studying, the ones who are engaging in attaining the path, to learn and teach, that understand how they’re advancing, and how the others are, and he causes to himself and the others to advance together on the path. Those are the studiers. The supporters of the Torah are those who help in anything they can. And they are working, helping, supporting the path. They too attain what they deserve according to the root of their soul, just as the ones who study. That's how people are divided, we see in this world. How many people in this world invent all kinds of inventions? How many? Maybe a tenth of a percent of humanity is dealing with all that, and the rest, they use it. That's it. That's how it is. There don't have to be a lot of Kabbalists in order to lead the world into the correct direction. But there have to be a lot of supporters that join them, these Kabbalists, and help them to implement also upon themselves and also on all the other masses the method of correction. For now, we're concerned about establishing a group of Kabbalists. And let's hope, we reach a state that will also be concerned about our supporters. But for now, also the general state in the world, and in Israel and us, it's still a state where we can't really take care of them yet, the supporters. We have nothing to offer them yet. We still don't have the language, the clear method to those who are here that they can establish themselves correctly. Anyway, we still need to go through a few stages. 

Question (Petah Tikva Center): (01:22:35) You said make your will as His will. So, the question is, how do we work on top of resistance if there is an opposite desire? Well, if we change the desire, it seemingly becomes within the desire now. 

M. Laitman: So, yes. Why not make your desire as His desire? Of course. Why is a resistance important? If I can turn my desire to be like the Creator's, to bestow, so I'll do it? My desire to receive still remains, just its intentions change. 

Student: We are working on changing our intention, right?

M. Laitman: Right. 

Student: And this is considered to change the desire?

M. Laitman: Yes, because there's nothing to talk about. The desire, it's like a dummy. It goes according to degrees, whichever Aviut I can work with it, that's revealed. 

Question (Petah Tikva Center): (01:23:48) For a person who studies, he constantly has inner work. He always has work opposite the friends, opposite the society, opposite the Ten, opposite Rav, opposite the light. He has life. And that too, as we see, he doesn't have anything to grip on other than the truth. 

M. Laitman: Why does the Creator do it? So you won't have a choice. So you can only hold on to Him through the group. Constantly search for Him in there. If not, how can He aim you on the path in a more clear way in supporting? Tell me.

Student: That's okay. I think that we all go through that. The question is, what can we offer a supporting person who doesn't come within direct contact with the light? Nevertheless, he needs some kind of reward so that he can keep walking the path. 

M. Laitman: That too. There are people, let's say, who come here once a week. Maybe once a month. There's some that only come to the Congress, and so on. So, that's fine. That's fine. Not that he's advancing. There's one who flies in a plane, and one who takes a car, and there's someone on foot. But he's still in that direction, and he still belongs to that path and the same general correction that humanity needs to do.

Student: Should we even think about this supporting circle and help them, or it will form by itself? Naturally, it will just happen. That's it. 

M. Laitman: If we speak more and more about the ability that in a person, whichever circle he chooses to be in, and it's still good to advance on the path, so it won’t be circles. That's one. Second, if we will know how to take care of them, give them a method, give them a treatment, to hug them. Yeah? We're still not built, organized. Why? Because the way I know you, you are still very concerned about your own state. You still can't lift your head up from what you have in your plate. That's why I'm working with what I have, but I think, let's say a year, maybe two, maybe we will be able to a bit lift our head from our own plate of “what am I getting from this?” Because for me, it will be more belonging to the world, the world, humanity, and then we'll be able to speak about more external circles. Today, it's very difficult. And still, we do have a few people already. Some friends do build these circles. I'm all for it. In any ability, in any frequency we can.

Student: I'm talking about people. You talked about the Congress, let's say, it's really, you know, I'm happy to see that once a year in the big Congress, you see people that you didn't see. But if you ask them, they say, yes, I watch you, I see you on TV, on the internet, I follow you, etc. Is there anything else that we can offer them, or maybe it's okay like that, just leave them alone, agree to it?

M. Laitman: We need to open such circles, it will be once a month, once a week, for men, for women, for mixed up groups, classes, it's a class for TES, a class for articles, a class for connection in the Tens, meaning different specific classes, each one according to his desire. And a desire is in a tendency, and each one according to his level. There's some that like studying, study a course in TES. That's what I want to do, to open a course in TES, and that's, let's say once a week. People come in the evening and study TES; two hours, even more, and do it seriously, and advance, and advance. You start, and you end, like there's a course for seven years of Shas, it's two thousand pages, I think it's even more in TES. I don't know, it's, well, TES is like 2,200 or something, and that's it. So, you come and you do the course. What, two or three pages a day, you'll finish it, I don't know, two or three years. A person likes to know that he's advancing. I remember when I was teaching, when I was at Rabash, so people would come and they'd get up at the end of the lesson, oh, today we learned something. Obviously, I was quiet about it, that wasn't the purpose, but it's a natural reaction - I've acquired something.

Question (Petah Tikva Center): (01:30:12) The will to receive, it has many faces: Amalek, Haman, Pharaoh and so on and so on. We have the intention, the request, the prayer. Is there anything else? Are there any other ways? This, I don't understand.

M. Laitman: I don't understand. You need a force against what you have here. In order to have two forces and to build yourself. You don't belong not to the will to receive and not to the will to bestow. They both come from above. You have to be included from two. And in such a combination, when you determine between them...So you didn't understand. The will to receive that you have is yours? 

Student: No, it's all from above. 

M. Laitman: You can't see it. The Creator created the will to receive. If the will to receive would only be the will to receive... It remains this way. But in the will to receive there is also a spark. Because of the preparations, the shattering of everything, there is a spark in the will to receive. And this spark is called the desire to bestow. By the spark, the desire to receive is restless, because of it. And bit by bit, gradually, it starts doing different things because it feels bad in the will to receive. So, it has to look a bit for some different states maybe. Do they exist? Are there any? And besides that, it's drawn to the will to bestow, drawing the reforming light and receiving the force of bestowal. So, on the one hand, he has the force of reception. On the other hand, the force of bestowal. These two. And if so, he can determine his situation between them. Between them. This is called the middle line. This is how we work. What are you asking about? 

Student: I know that just like this guy who said he has a problem with the group - ask. Do you have a problem? Request. Just like you asked the Rabash. You didn't feel good, so he told you, ask. A prayer, we're always praying for me and for the friend. The friend is praying for himself and for me. An intention, we're always in the intention to overcome the desire. Okay. We've learned all these things. Now, I'm asking, is there anything else, or connection? I don't know. Because I see people have doubts here. Something is missing.

M. Laitman: Can you read?

Student: A bit. 

M. Laitman: Open the books and read. You won't find there anything besides that. All the rest, you'll discover when you'll expand your Kelim. Then you'll discover the depth of things there. The width of them. But that's it. You have a group, you have the connection in the group through your efforts, according to what the Rabash says, and the reforming lights until you build such a connection in which the Creator reveals Himself. Period. I told you everything in a sentence.

Question (Petah Tikva Center): (01:34:12) Can we explain this term called “Arvut?” Meaning, what is the Arvut? Can you give us examples of Arvut?

M. Laitman: Arvut, it means the law of the connection of the broken souls in the network of the single soul. That's called Arvut. Arvut. The rule of connection of the broken souls in a network between them. Their connection in the one soul, that's called Arvut. Everyone feels that he's responsible for everyone, because he really is responsible for everyone. If so, everyone sees himself responsible for everyone, and they connect this way. And this means that they build such a connection between them called a soul. And in it, they discover the Creator. That's it. 

Student: Is there an example of a spiritual connection? 

M. Laitman: What are these words? Spiritual connection. Is there an example for Arvut? The expression for the spiritual connection? That I feel that I'm responsible for my entire group. I'm responsible. Like a mother responsible for her children, for their well-being, for their connection, for their everything. I'm responsible. I care for them. All the time I'm thinking about them. Because they're all important as my own life. Why? Because this life is a spiritual life. It's the life of the soul. An example from the outside? An example from the outside? What example can you give? What example is it possible to give you? What kind of example is it possible to give regarding a person's inner feeling? 

Question (Petah Tikva Center): (01:37:08) Regarding such an example as we're talking now. So, for instance, I feel that I don't want the group to disappear for me. That's the worst catastrophe that can ever occur to me. That's the way I feel it. 

M. Laitman: Already good. 

Student: And this is why I don't exactly know how this feeling of mother to their children... I don't feel it this way. I feel that I don't want the group to disappear for me. Or I don't know how to call it, ego or not ego. So, how to describe that? Such a feeling that I don't want the group to be gone. Because I feel my life is... I'm going through life and I have to change my jobs and all these things. And I'm afraid I'm going to lose my Ten. And it really scares me.

M. Laitman: Are you praying for it?

Student: Yes, all the time.

M. Laitman: Great. Keep on going. Continue. And sure, from above, you'll get a burdening of the heart. You'll start disrespecting them. 

Student: God forbid.

M. Laitman: Why? No, not at all. Incorrect. You have to understand the method. How could that be? How is that possible? On the contrary, you'll disrespect them a bit. You'll see different flaws in one, and the other. It's not that bad, the group. I can take some time off.

Student: But how can it be that on the one hand I see it as my worst catastrophe and on the other hand...

M. Laitman: In the meantime, the Creator allows you to see it this way, so that's how you see it. 

Student: Disaster.

M. Laitman: You see, there are people here that are crying with tears because they're so excited. After a few months, he disappears. Where's his excitement?

Student: I'm not saying I should cry. No, I'm not talking about crying.

M. Laitman: It doesn't matter. 

Student: We really don't need that. What we need is to be practical, meaning to see the catastrophe in its peak of... 

M. Laitman: Whatever you say. 

Student: No tears, no tears. 

M. Laitman: Look, mister. With tears or without tears, you have to understand that you're controlled. And therefore, relieve yourself of all of your pressure and nerves, and hand it over to the Creator. What you're lacking in your connection with the group is the Creator. He is responsible for the group, and for you, and for your connection. And you want for Him to be present in it, and for Him to take care of it. And then, only regarding the connection. And then, the only thing that you care for is the connection between you, the group, and the Creator. And what happens as a result of this connection doesn't matter. 

Student: And what would happen if this catastrophe should happen? 

M. Laitman: May they happen. On the contrary, I don't mind. If the Creator gives me these catastrophes, then it means that it's the right thing. And nonetheless, I'll hold on. I, the group, the Creator. Israel, the light, and the Creator are one. 

Student: And should the group disappear for me? 

M. Laitman: And if the Creator will want them to disappear, then He will. So what? What problem do you have here? It's worse than switching jobs? 

Student: Yes. Yes. 

M. Laitman: Okay. So I'm telling you, the entire problem is that you don't rely on, that you don't trust in anyone, including the Creator, and that's not good. That's your ego. You have property, and you're really concerned with it. This is mine, not yours. Pass it on to Him, and then you'll start understanding what the power of faith is. 

Student: One moment. So, how is that, the fact that I have to care for the group, like a mother to her children...

M. Laitman: That's exactly that, that you start asking the Creator to put you in the group, the group with you, all of us together, but it's Him. 

Student: Him.

M. Laitman: You can't. 

Question (Internet): (01:41:45) Can I take the Arvut in a one-way manner, or must I gather my Ten and demand a covenant?

M. Laitman: No, you don't have to. You don't. After we're more or less in Tens, between us, there is a certain agreement that the Arvut, to hold us together, to build a network of our connections, and so on, it's enough. All the rest, He should take care of. Also, later you'll see that the group is a projection of himself. There's no group here. That it's all the Creator that depicts this imaginary world to him. This will come later.

Reader: Item three. Item number three from Rabash, volume two. The article is, ‘"Why Do We Read Zahor Portion Before Purim?” in the work.’

Reading: (01:42:42) It is explained in the words of The ARI. This is the meaning of what is written, "Their memory shall not fade from their descendants."

That illumination is on the days of Purim each and every year. Therefore, in the future, all the occasions will be cancelled, except for the scroll of Esther. The reason is that there has never been such a great miracle, not on Sabbaths, and not on good days, for such an illumination to be.

In this respect, there is a big merit to Purim over all other days, even Sabbaths and good days. In a commentary, “Ohr Pnimi,” he interprets that that light, which was in the days of Purim, can shine only at the end of correction, and not before. This light is called the light of the purpose of creation.

That is, it is the light of Hochma that is clothed in vessels of reception. Meaning, he wants to receive the delight and pleasure that is there, which comes from the purpose of creation. This light of the purpose of creation, called Ohr Hochma, cannot shine without clothing, and it dresses in the light of the correction of creation, called “Ohr Hassadim.”

Before the end of correction, this light of Hochma, called “Gadlut of Hochma,” cannot shine together with the light of Hassadim. At that time, there was a miracle, because of the fasting and the outcries, which extended the light of Hassadim, and then Ohr Hochma could dress within Ohr Hassadim. And this is considered that there was a miracle, when the light shone before the end of correction. Since by nature, that light can shine only at the end of correction, which is called in the future. The miracle was that it illuminated before the end of correction. This is why our sages said, all the occasions will be cancelled except for the scroll of Esther, since the light of Purim is the light that will shine in the future.

M. Laitman: These are clear and obvious things.

Question (Toronto): (01:45:25) You said that we need to be between two forces. I feel that I can be fully inside of the force of separation, or the force of connection. How is it possible to be above those two forces?

M. Laitman: Right. For the time being, you can be in one or the other, until these states will become stabilized, and then you'll get the middle line. It doesn't come all at once, bit by bit. But the path, the state is correct. Just wait, keep going, and it'll all fall into place. 

Question (Petah Tikva Center): (01:46:20) I don't know if I'm asking correctly regarding this passage, but I remember in the Zohar, we're always warned not to draw the light of Hochma from the left line. There's always this warning. 

M. Laitman: I don't know what the light of Hochma is in the left line. I don't know. 

Student: But you're not allowed to. 

M. Laitman: And I also don't know how to draw it. 

Student: In your vessels of reception, to ask… 

M. Laitman: I don't know. Everyone's in the vessels of reception. Is anyone drawing the left line? Is anyone drawing the light of Hochma? Raise your hands. 

Student: Anyhow, now he says in this excerpt about the scroll of Esther that the miracle happened where the light of Hochma is perceived in the vessels of reception. My question is, how can such a thing happen?

M. Laitman: I don't know. It's a miracle. The light of Hochma appears. The light of Hassadim appears. Look, the light of Hochma has to appear in order to cause darkness. It has to cause darkness. Haman has to be revealed to the full extent. Are you reading my Twitter or not? For sure? Because I write these things. It's unclear? I try to write there practically about all the states. Haman has to become revealed. And after this, the king raised Haman. Why Haman? Because until we discover this entire light that has to be, we don't discover that we're in darkness, that we're incapable of grasping, perceiving it. Therefore, the great Kli of Haman has to be revealed, and against it the great light of Hochma, and that it is impossible to receive it but to exchange it for Mordechai; the intention in order to receive, for the intention in order to bestow. You have to exchange them, swap them. And then it'll be possible to receive in order to bestow this great big light. Well... We'll talk about it.

Student: It says that I'm trying to understand this thing called light of Hochma being revealed in the vessels of reception. 

M. Laitman: It's not revealed in the vessels of reception. It can't be revealed in the vessels of reception, but it's revealed against the vessels of reception, because otherwise you'll feel no need for correction.

Student: I get that. But what I feel is only darkness.

M. Laitman: Good. Only that you have to understand, in your mind, that the darkness that's coming to you is a savior; that you'll pray and receive the light of the correction of creation, for it to give you the intention in order to bestow, that's called the correction of creation, and then by the intention in order to bestow, you'll get the correction of creation, which is the light of the correction of creation, which is called the light of Hochma. 

Question (Petah Tikva Center): (01:50:29) Usually, we are always studying that we are always in the will to receive. Even the will to bestow is only when we receive in order to bestow. So my question is that what actions reveal the will to bestow? What actions do I need to do inside and outside to understand if I'm in the will to bestow or in the will to receive?

M. Laitman: What's more important, to receive or bestow?

Student: To bestow.

M. Laitman: Why? Why is bestowing better? The intention is what's important, not the action. Maybe I'm receiving, and by that I bestow. Maybe I'm bestowing, and by that I receive pleasure. If I'm bestowing to someone who's great, then I get pleasure. If I'm receiving from someone who's little, who's small, then I give pleasure. The thing is that you have to see what is it meant for. Not what, but the quality of the action. It's also measured in the direction to receive or to give, and also the intensity, only according to the intention. So what are you asking about? That's it. Everything's clear. 

Question (Petah Tikva Center): (01:52:23) If I understood correctly, you said that if you do everything you have to do on the path, you cannot suffer. You don't suffer. 

M. Laitman: You suffer. You suffer because you're still not in the end of correction. 

Student: But you don't suffer in the ordinary fashion, like everyone.

M. Laitman: In the ordinary fashion, like everyone, you can’t suffer that way if you understand that in every given moment you're advancing towards the goal. So even though that now you have to go through different, very hard states, they're all a part of the goal. And the goal mitigates them.

Student: This feeling comes to you before you're in spirituality?

M. Laitman: Yes. Yes, yes, yes. I'm telling you from my experience.

Student: Now I'm suffering from things the Creator gives me. I don't feel the Creator. I only suffer from what I get.

M. Laitman: You received from Him, and what you received, you're suffering.

Student: I don't feel like I got it from Him. I just feel the pain. 

M. Laitman: Yes. 

Student: So how, how should I say it, replace, how to trade it with the attitude you're talking about?

M. Laitman: You have to nonetheless try and feel, not that you're revealing it, but that it'll really be, it'll be as if you're feeling that it comes from Him.

Student: But how to do it? I know I cannot feel or believe. I don't feel it. That's it. I only feel this thing I'm getting. How to be in this attitude? I don't know how to do it. I'm really trying. I'm not saying I'm doing everything I have to do on the path, but I'm trying to be in this attitude. And I can't. I'm incapable. So what's next? 

M. Laitman: First of all, maybe study a bit more. And participate in all of our lessons. And Arvut, and time. Nothing you can do. Time is the number of actions that we have to go through so that our mind and heart will go through the necessary changes, and we'll be able to balance what we have. And maybe it'll take time. But still, every time, you still have to write, and write for yourself that it's from “None Else Besides Him,” “The Good That Does Good,” and that it has to be directed at the goal, and nothing happens by chance, and “there are no wicked in the King's palace,” and more and more such things, so that you'll be more and more focused on the state that what you're getting is coming from the Creator, and then you'll turn to Him.

Student: The fact that nothing helps means that I didn't do what I should do?

M. Laitman: Maybe not. How come He has to immediately answer your request? Maybe you're suffering, but your suffering is insufficient in size and shape that it'll already bring you change. There are people that suffer a lot and for an extended period of time, and the time here is a very crucial component. It subjugates the ego. You're a big egoist. You're about ta-ta-ta-ta-ta. You're given a blow, and another blow, and another one, year by year, by year, and then you stop jumping up and down like before. Why? The ego softens. That's it. It's possible to hasten the development through studying, through the group, through prayer. We're moving on to the next part of the lesson.