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

Daily Morning Lesson: February 15, 2026

Part 1: Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 2, (1984). Concerning Love of Friends

Original lesson date: 16.05.2003

Reader: Dear friends, in the first part of the lesson this week, we're going to learn the Rabash articles about the society. We're going to learn today the article number two from 1984, “Concerning Love of Friends.” We'll read it together in the Ten. The Ten that finishes is welcome to start a workshop on the main points from the article, please.

Reading: (00:40) Concerning Love of Friends

Concerning Love of Friends

Article No. 2, 1984

1) The need for love of friends.

2) What is the reason I chose specifically these friends, and why have the friends chosen me?

3) Should each of the friends disclose his love for the society, or is it enough to feel love in one’s heart and practice love of friends in concealment, and thus not need to openly show what is in his heart?

It is known that being humble is a great thing. But we can also say the opposite—that one must disclose the love in his heart towards the friends, since by revealing it he evokes his friends’ hearts toward the friends so they, too, would feel that each of them is practicing love of friends. The benefit from that is that in this manner, one gains strength to practice love of friends more forcefully, since every person’s force of love is integrated in each other’s.

It turns out that where a person has one measure of strength to practice love of friends, if the group consists of ten members, then he is integrated with ten forces who understand the need, that it is necessary to engage in love of friends. However, if each of them does not show the society that he is practicing love of friends, then one lacks the force of the group.

This is so because it is very hard to judge one’s friend favorably. Each one thinks that he is righteous and that only he engages in love of friends. In that state, one has very little strength to practice love of others. Thus, this work, specifically, should be public and not concealed.

But one must always remind oneself of the purpose of the society. Otherwise, the body tends to blur the goal, since the body always cares for its own benefit. We must remember that the society was established solely on the basis of achieving love of others, and that this would be the springboard for the love of God.

This is achieved specifically by saying that one needs a society to be able to give to one’s friend without any reward. In other words, he does not need a society so the society would give him assistance and gifts, which would make the body’s vessels of reception content. Such a society is built on self-love and prompts only the development of his vessels of reception, as now he sees an opportunity to gain more possessions by his friend assisting him to obtain corporeal possessions.

Instead, we must remember that the society was established on the basis of love of others, so each member would receive from the group the love of others and hatred of himself. And seeing that his friend is straining to annul his self and to love others would cause everyone to be integrated in their friends’ intentions.

Thus, if the society is made of ten members, for example, each will have ten forces practicing self-annulment, hatred of self, and love of others. Otherwise, one remains with but a single force of love of others, since he does not see that the friends are practicing it, since the friends are practicing love of others in concealment. Moreover, the friends make him lose his strength of desire to walk the path of loving others. In that state, he learns from their actions and falls into the dominion of self-love.

4) Should everyone know his friend’s needs, specifically for each friend, so he would know how he can satisfy them, or is it enough to practice love of friends in general? 

Reader: Now, friends, we will enter the lesson with Rav. 

M. Laitman: (07:49) We heard article two on the matter of society. The purpose of creation is to benefit the created beings. Since the upper force wishes to benefit, to bestow goodness, He created someone to bestow it upon. That someone, in order to feel the benefit or the goodness must feel it from an opposite state, the opposite of that benefit, the opposite of that goodness. Since the Creator wishes to bestow, so He creates a desire for that goodness, and that is the whole created being. In other words what exists is the created being. In the created being is the will to receive what exists in the Creator. 

This desire needs to gradually become revealed in the created being, in order to gradually receive what exists in the Creator. Why gradually, and why from an opposite form? So it can feel and discern every detail and flavor in the giving. That is- there needs to first be a deficiency, precisely for what exists in the Creator. This deficiency must be detailed and felt within the created being, in all of its aspects. The more it is felt and differentiated within the created being, before receiving that benefit, before receiving that goodness, the more that when that fulfillment arises it will feel pleasure in it. 

However, there is another problem. If the will to receive fills itself directly, if the will to receive will receive the fulfillment directly, the fulfillment will not be felt as fulfillment, because it will neutralize the desire. And the desire will disappear in that it becomes filled, and then the fulfillment will no longer be felt. So it would be as if the Creator did nothing. He created two opposite things, and one cancels the other. This is what we also feel in this world. We feel hunger and appetite. We begin to fill ourselves, and the hunger and appetite gradually diminish. 

Accordingly, we stop feeling pleasure from the food. Whoever wishes to feel pleasure for a longer time starts with foods that are not so good. But since the hunger and appetite are great, then he can derive great pleasure, and afterwards he moves on to better and more refined dishes. Even though the appetite is already smaller, he can still continue enjoying. But eventually he reaches a state where even the best fulfillment is no longer felt as fulfillment, because the appetite ceases, it becomes extinguished. 

In other words, it's impossible in the way we are accustomed to, to fill the vessel. And certainly the Creator did not intend for it to be that way, that we know. So He must fill the vessel in a way that it exists in Him. Really, only within this small zone of reality, called this world. We are used to this idea that there is a desire and there is a fulfillment. The Creator's intention is that it will be filled as it is filled in Him, only through giving, where the vessel is unlimited. 

In other words, there needs to be a vessel that is not limited in reception, a vessel that constantly intends to use external vessels to attach to itself more and more and more deficiencies, and then to use those deficiencies as its own, and in such a way to fill itself and to delight without any limit. That is called in order to bestow with respect to us, because we do not understand this mechanism at all. We do not exist in that nature. 

M. Laitman: (13:17) There is another problem still, that if the Creator were revealed as the source of pleasure, He would corrupt our process of reaching the correct deficiency, because we would want only to receive the pleasure from our current state. We’ll return to that. There is a need to create the vessel correctly, and then to fill it with what exists. Regarding the light, the benefit, the goodness, the fulfillment, there is no problem. The problem is only in the vessel. How do we prepare the vessel so that it will really be unlimited, and so that it will not extinguish the pleasure? That is, it will not extinguish the deficiency, and it will be able to become filled to the same magnitude in quantity and quality like the Creator. And not only that it will become filled, but that the vessel itself  will become in its strength and attainments and abilities like the Creator. 

According to the law that pleasure is felt only in the place of deficiency, the process needs to begin from a state opposite to it in all of its details. Which- means that if the spiritual vessel is one that constantly adds deficiencies to itself, then the vessel must initially be created in a way that it cannot add deficiencies to itself. Then, in other words, we need to reach a state where the vessel wishes only to be enclosed within itself. We learn throughout the entire process from above downward that it begins to create the vessel, and then it comes to the breaking of the vessels, and then their mixture, and finally, the deepest possible fall. Thank God in the end, we arrive at a state where the vessel thinks only of itself, and it does not understand what it means to add additional deficiencies. And from here, we begin our work. From here, we actually begin to feel ourselves. Beforehand, we did not feel our own existence, our own reality. 

That is, the vessel did not feel the deficiency as detached from the Creator, and thus did not feel it the way we feel ourselves as people who live separately from the rest of reality. None of that. Only from here on does the vessel have a sensation, an independent sensation that I exist without any deficiencies around me. What does "I" mean? "I" means that I do not feel any deficiency that indicates that something exists outside of me. That is "I." That is the self. If we felt that something exists outside of us in such a way that we sensed its deficiency - that there’s his, and his, and his, and his - and those deficiencies were felt as our own we would not have a sense of "I," of ourself. 

In other words, this is indeed the opposite sensation from the Creator, and we need to begin from it in order to feel within the vessel the full depth of the deficiency, without which there can be no fulfillment. The correction we speak of regarding this vessel is that I need to reach the ability to attach to this vessel deficiencies that are currently external to me while I still feel the "I," the self. That is, the ability to attach external deficiencies without limit. And each time I attach additional deficiencies, they become my own deficiencies. Then I have the possibility of attaining pleasure in depth, in magnitude. And in all the details of this pleasure, it's an infinite ability to continue being filled again and again. This is called living an eternal life. Because life is felt through the existence of a deficiency for something, a yearning and its fulfillment, and another yearning and another fulfillment. And if deficiency ends, a person dies. Even in our world, a person dies because his deficiency has ended. And in spirituality, it's the same. It's the same nature. 

M. Laitman: (19:03) How do I, who exists here in this world as the "I," begin to correct my vessel so that I will have the ability to attach to myself additional deficiencies each time? My vessel is constructed as an "I," as a self, in which I can receive various pleasures, and they disappear. I receive again, they disappear again; again, and again, because the fulfillment suppresses the deficiency, it neutralizes it. It literally slaughters it. So I keep running after pleasures and effectively cancel them. I run and cancel them, run and cancel them. And I need to be in this race for a certain duration, that is, for a certain number of actions, until I examine all of my vessels. And that is called “time.” I have 613 desires that are fundamental, and I need to examine them. At the lowest level, can I fulfill them or not? I examine them on the levels of still, vegetative, animate, and speaking.

This means that I chase after animalistic pleasures: money, honor, knowledge, over various incarnations. And I do so until I reach a state where it seems that I have exhausted all of my desires through this examination, and I despair of that. Then an additional desire arrives. This additional desire is not built like the previous desires, where I tried to fill myself, and each time the fulfillment suppressed the deficiency, so the deficiency disappeared and the fulfillment disappeared. 

However, now I suddenly have a different kind of deficiency. This deficiency tells me that if I do not connect to myself an external deficiency, and I make it my own so then I will definitely not reach pleasure that never ends. So I continue in the same race, which already takes place within my 613 deficiencies. It is clear to me certainly in the subconscious that we do not yet understand this development, but it will become clear to us later. Somehow, subconsciously that I understand that this race has no exit, that in the end I achieve nothing. And if I connect a foreign deficiency, one that does not develop within me, so that this foreign deficiency becomes like my own, then what I feel in that foreign deficiency will not become extinguished. 

M. Laitman: (22:29) The pleasure I attain in a foreign deficiency will not suppress the deficiency, because that deficiency is not originally mine. I received it, I acquired it, I connected it to myself with a special adhesive that is called... that I relate to it as if it were my own. 

In other words, I step out of the boundary of the self and live within that foreign deficiency, and this provides me with the ability to feel vitality there, to feel life. If I constantly exist in such deficiencies and their fulfillments, then I can continually feel life developing and continuing. Time and again in this process, I can keep rising higher and higher without end. What does without end mean? To the extent that I can, in depth and quantity, connect these foreign deficiencies to myself. That is the sensation of eternal life, peaceful, whole, and complete. 

How do I do that? This feeling that there is another method of receiving pleasure, of receiving life, the feeling of pleasure within deficiency, the feeling of our life, this understanding comes to me, as we said, after dozens or even many incarnations. Finally, this additional deficiency appears, this new understanding, and the additional deficiency to connect with something foreign is called “the point in the heart.” The method of how to connect with these external foreign desires is called “the wisdom of Kabbalah.” It is truly a wisdom of how I can really acquire such abilities, such deficiencies, and desires, through which I feel eternal fulfillment that does not end. 

How can I discover that this is possible, that it is within my reach? People who advise us, people who have already attained that.  Therefore, they are called Kabbalists, that they have reached the true Kabbalah, the true reception of life, the sensation of unceasing, eternal, and perfect fulfillment. They say that all the possibilities are here, laid out before us, beside us. If we connect with a few others, for example, for now, with a small number of people who also have these same desires, then each of us will receive the desires of the others. And those desires of these other people, these friends, if I connect to them, in them I will feel my eternal life. This idea is not initially felt or understood within my "I," within myself. Theoretically, we can agree with it, but to really implement it- I have no strength for that.

In order to attach these additional deficiencies from outside of me I need this urgency, this need. I need to fight against my "I," which does not understand this. Only the point in the heart- this small new desire, somewhat agrees. It tells me, yes, maybe this is the method. In other words, I begin the path in that they tell me about this idea, but to realize it, I have no means. 

M. Laitman: (27:55) So, those same Kabbalists tell me, you have the means- The adhesive and the desire to connect and to understand what is happening outside of you, where the vessels of your life are. In which you feel life in them, and that you exit your "I,”. You exit yourself, and asif live within the other deficiencies, or bring them into yourself. It does not matter how you describe it. 

In spirituality, there is no physical space, so there's no issue of where my vessels are scattered. If I'm connected to them, so they are mine. It's like some kind of virtual dimension. Distance does not exist. If something exists with someone else, it means nothing. If I'm connected, it's mine. So Kabbalists say that you will get all the means you need from that same upper force that created you in this way. It has everything, only that it awaits you to examine all the states you are in, and to want to replace them. That is to recognize your own vessel and to recognize the vessels you're about to connect with. And then to ask Him if you truly want it, and you know that you lack that. So you'll ask, and then you'll immediately receive. You might not even need to ask. If your deficiency and your understanding that this is what you want to reach, you want to reach sufficient clarity and measure, then immediately you will discover the forces, the strength, and the abilities to carry out that action. That action will be done instantly. You only need to reveal the understanding of it, the ability for it, the urgency or the need for it. Why? 

It is because from the outset you were thrown into a state that is opposite the perfect one, opposite the Creator so that you could reach His place. So now this is exactly what you need to do, to discern the vessels and fulfillments in their opposite forms, and to want the perfect forms.

M. Laitman: (30:44) In other words, the moment you really want that, then it is no legend. It will immediately materialize and become realized. How do I want that? Meaning I'm now in a state within my "I," and this idea of connecting with foreign vessels although my life is there, but they feel completely foreign to me. I don't understand it, because I live within one desire, and there are other desires. 

So how can I convince myself that I need to cut myself off from that life even though it is worthless? And I really kick against it and see that it is empty, but I have no strength within my "I," myself, for the opposite life, for the opposite nature, seemingly. That's already the nature of the Creator. 

They say, you only need to gather yourself to reach a state where your desire is somehow to exit that condition, in some way, to make some efforts to accumulate experiences. You try doing that, somewhat, like a child. It becomes help according to his level of development, according to his lack of strength, and his effort.  According to his degree, he is helped, and thus he grows. They consider that. What does it mean that he grows? He makes an effort like a child, but he receives slightly more than his effort in order to grow. They consider his underdevelopment because, in a sense we caused that, and we must complete that. 

So the Creator, the upper force relates to our efforts. We do not succeed - it does not matter. We do not succeed because He created this state. The gap between my inner vessels, my "I," myself, and my external vessels, which I must somehow leap to. There is this barrier between them, and I need to pass from my vessel to the external, foreign vessel. 

This effort Kabbalists say can be made within society. That is, a society needs to understand that if each one takes deficiencies from the others, no matter how many people there are, it could be two. The majority of the minority is two, it is written- if each one takes a foreign deficiency then in that he will fill a vessel with eternal fulfillment. And already from that, he will receive a certain level of equivalence of form with the Creator. What equivalence? Equivalence in one vessel. 

Afterward, he will attach another vessel to himself and will be equal to the Creator in two vessels, and so on. How many vessels do I need in order to completely reach equivalence of form with the Creator, the highest, greatest, eternal, and perfect degree? I am told 600,000. 

There are such vessels, collectively, called Adam  and you can connect those vessels to yourself, along with their fulfillments, and then you'll feel this new kind of reality. Even from the first vessel you'll feel another reality- something outside of you that you never felt before, and that's already a certain measure of eternity and wholeness. 

However, when you attach all the vessels to yourself then you reach and attain the degree and ability of the upper force in a complete equivalence, completely equally. That is your goal here in this life, in these incarnations, where you according to the purpose of creation and the plan of creation, you need to execute that. And your "I," yourself, will constantly show you how you are in a race that each time neutralizes itself, really erases itself, kills itself, until you become desperate enough and perform these actions. These actions need to be continuous such that you traverse the entire path from the beginning. Meaning from the opposite state, from the sensation of the "I," to the sensation of the final correction all within these animalistic lives within a single incarnation.

M. Laitman: (36:26) What does it mean, in one of the incarnations? It'll be the final incarnation, so to speak. There is an article about how many times a person must reincarnate. Rabash explains that it is until he completes his path.

 Now we understand that the entire goal and all the work is within this life, and everything is attained only by connecting the foreign vessels to my "I” then the environment, the society, all of humanity become my laboratory in which I perform. And thus it is clear why I need all people, and why I am in such a state. 

Indeed, “Love your neighbor as yourself” is a great rule in the Torah, where through connection of the foreign deficiencies I build a general- this inclusive vessel for the Torah, for the light and all the fulfillment. Then that will be called my life and those deficiencies will be called my body, and their fulfillment will be called my life. That is really what he is saying. What is the need for love of friends? 

It is to connect with the eternal vessels. Why did you choose specifically these friends, and why did these friends choose me? Meaning, there needs to be mutual work, mutual help so that each one can acquire external vessels. We hear this expressed differently, with various terms - in order to bestow, and all other such phrases, it does not matter, the content is the same. So why did I choose these friends? Because they can help me in this work. They can make it easier for me to connect to external deficiencies. They choose me because I also have the same goal. 

Must each and every friend reveal the love he has for the society? Certainly yes, because it helps me, elevates me, helps me understand, recognize, and raise the society and the goal above my "I." The sensation of the dominance of my "I" is called this world. The sensation of reality in external vessels and their fulfillment is called the sensation of reality in the spiritual world, the next world. 

The transition between feeling myself in my own inner vessels opposite the external vessels- that transition is called crossing the barrier- the Machsom. This I can do only on the condition that I am supported by the society to discover the desire, the understanding, the need for it to a sufficient degree for a force to come from above and constantly pull me towards this barrier, from this self to the external vessel. Then, each time I connect an external vessel. 

I don't connect it from external vessel number one to number two, from number two to number three. I don't live only outside of myself. I connect these external vessels to me, to myself. My self begins suddenly to grow. I've connected to myself one external vessel, and I am in that external vessel. Now, my self grows further. Opposite it I discover the external vessel number two, and I work to connect it to myself as an external vessel as well.  Meaning to the extent that I acquire the external vessels, the extent to which I'm destined to acquire these external vessels, my self grows, because each time I adhere these external vessels to the self, opposite the self. The self is the shell, so to speak, the powers against the method of connecting external vessels and the external vessels, those are the holy vessels where I feel life. 

M. Laitman: (41:52) Holiness means separate the others from what's within me. Holy, means separate. It follows that when I reach the degree of the Creator then my self grows to His degree. These external vessels I received are in volume, size, strength, equal to Him. Then I've grown in two vessels. A very great self against which I'm ready to stand in opposition, and to connect with all these external vessels. I have these two kinds of vessels: one is my self, which I restrict by my own hands, and by which, through the struggle with it, I connect to the external vessels. This is called Lev HaEven [the stony heart], which later we, by some action, turn into an external vessel, where I can receive the intention in order to bestow. This is called me receiving it as an external vessel. I have doubled vessels. 

I also have the external vessels which we term the first nine Sefirot. AHP of ascent. You have there, Galgalta ve Eynaim, and AHP of ascent, and also the inner vessel, my own self which was as the heart of stone- the stony heart and was now sanctified. Thus becoming taking on the same form as the external vessel. Then this is called the perfect correction of the world, and this we have to achieve. 

How do we get there? Through incorporation with friends, by mutual assistance from the friends. That's the only means- the only one. Therefore, what does it mean, “Concerning Love of Friends,” what does it mean, “The Purpose of the Society," all these articles? It's advice, simple brief explanations, which are very practical, and these are the only actions we need to take in this world, in this incarnation. That's how we need to view the articles. If we don't implement what's written here then this life has not been used properly, to put it simply. 

Question (Petah Tikva Center): (45:00) How can we really observe that work I'm doing with the friend? How do I acquire his lack, and can I do it through any person, or is each person a new degree for me, which I use to fulfill a more developed desire? 

M. Laitman: The beginning of the work, well, it starts with agreement, between me and yourself, for example. When two people who want to reach the goal, and the goal is to feel eternal life, well, it's very simple. 

I can feel them if I am in your vessel, and you're within my vessel. Let's just switch vessels. Meaning, it's not that I throw myself, I connect your vessel to me, and you connect your vessel, your lacks to me. I connect mine to you so we have an agreement between us that we help each other in that. From this you can already understand what we can call the relationship between us - love. And it's odd each time. What is love? Where I give him all sorts of gifts, and he gets gifts from me as well? No, love means that we feel dependent on each other right now, dependent on each other for the acquisition of life, actual life, and not what we have here in this world. Eternal life, yes. 

So, I begin to feel the extent to which I depend on you, and what does it mean, you? It's not that you live or die, or you feel good or ill, or something of the sort, no. I begin to be dependent on you, on your reinforcement. I become dependent on that to the extent to which you’ll show me an example of how I should be. How I should act towards you, because I cannot fight against myself. But when I see- when I see on you how ready you are to connect and to receive from me these lacks, and to work with them. To work with my lacks as if they're your own- this example lights me up. And from that I need you, I love you due to this, because you are helping me acquire something which is perfect and whole, and what could be better? 

And you, when you give me this example, you yourself don't feel that way, that you want it so bad that you are so looking forward to it so much, like me, but you're acting like that in order to inspire me, and you're doing it, you're doing it artificially. I don't know it's artificial, I can say, but yes, I'm still inspired by it, as we become inspired by some advertisement, right? We're impressed by it. 

So, through your exertion you basically perform advertisement for me something that's not real in you, but in me. It turns into something that's real, and I do the same thing for you, and this is called working above our reason for the time being it's called above our reason. Later, we'll see that it's really, it becomes vessels. Meaning, our mind, our understanding, they're not there yet.  We are still egoistic within ourselves, we don't understand this method at all, but let's start acting at it, playing at it, like a child looking at the adults, and copying his actions like a monkey. 

He doesn't know anything, he doesn't understand, he just acts. It's even funny when he wants to do something similar. I don't know what reason, for what, why, anything, but he does it. So, if we try to perform the same actions, as if we're already exchanging vessels this will cause each one, this will give each one the desire to be in it, even though we don't have it, but we'll want it. 

When we want it then- opposite that desire the upper force comes to us and builds up this ability in us. Because we actually, in this way we prepare the vessels. Each time we need to acquire vessels which are greater than what I have. 

M. Laitman: (50:18) Let's put it this way- I, all my life he speaks of this in the Zohar, in the “Sifra de-Tzniuta”. He says that there was this humble person, a villager who ate only grains of wheat. This was his field, he owned the field. He would sow the field and he would get grains of wheat and eat them. Then he comes to a city and he sees that there's such a thing as bread, all sorts of doughnuts, cakes- a thousand and one things. What is it made of? Where does it come from? The wheat he didn't know about before, but he receives this knowledge allowing him to achieve even such things. Later he explains, this is not easy to understand from the “Sifra de-Tzniuta,” what the allegory is about. 

So, when we are in some state, let's say that you only know about this cracker, and other than this cracker you never knew anything, you were never fed any in your family. How do you reach a lack for cake, not a cracker? Do you have a lack for a cake if you never tasted it? Even if you see a cake, you won't know what to do with it. You will play soccer with it, right? Football? That's it.

How to generate a lack for it? Well, taste it. But we have a general desire to live, to receive pleasures. And from that general desire I need to taste it and then I truly receive a lack, Reshimot [records] and so on, but also only for the thing that specific cake that I'm tasting, maybe later on there will be some cream cake, something else. 

So, each time I need to first get a taste of a thing, a lack for it, and with that lack I work. This is called above reason. Where I have a deficiency only for a cracker. And if I want to eat something, I don't understand that anything other than the cracker exists. So, I'm told, listen, buddy, do you want a life that's better than yours? Then you need to first taste it and then you'll see. This is the action that we need to perform in the society. It means that you're going to acquire degrees which are higher and higher than your own.

M. Laitman: (53:11) In our society, we're organized in such a way where we look at others and all look at that thing on television- the advertisement. I want that thing also. Lust, envy, respect. We have such qualities in us which cause us to be inspired, impressed by things which we have no lack for. But envy, lust, and honor extract a person from the world, it is called, from his degree to a higher degree. 

So, in our lives it's all taken care of. From this need to feel life we've developed for ourselves such systems, where each time we have some new lack and new deficiency. Take this, maybe you'll feel more life. Take that, maybe you'll feel more life, more alive, right? Because otherwise, we'd be dead. 

You can see what happens to people who begin to feel that they have nothing to enjoy. Either drugs or suicide, right? It's the same thing. We need to disconnect from the feeling of this life if there are no more pleasures to be had, right? 

So, we've built a system in this world for ourselves which shows us that as if there's always something more to be attained. But if we're not there, if we're in a state where we can't tolerate that anymore, or we want to exit that for whatever reason, then we need to create for ourselves a different kind of advertisement in addition. Instead of whatever each society makes for itself, we need to create for ourselves advertisements for the new vessels, new lacks. It's not that I'll want another whatever trick that I didn't have before, and I'm told it's worthwhile to get. It's not worthwhile. 

Truth is, I'm going to attain something which I didn't have before. Well, it's not that I develop a lack for that thing. It's actually envy, lust and honor with respect to the society- those develop the lack for me. It's not a true lack within myself, because myself doesn't truly enjoy receiving some medal. 

What does my body do? How can my body enjoy a medal, where I place some piece of metal here, or some certificate on the wall? By this I'm also fulfilling external vessels, you could say- Envy, lust, and honor, human vessels, which aren't in me. 

If there wasn't a society, if in the society these vessels didn't exist, I wouldn't have been able to fulfill them. You understand? So, this is also a kind of… From this, we feel that we're working in external vessels, not in myself. Myself is a beast, but the society generates additional lacks for me each time these lacks exist in the society. And I fulfill them outside of myself. And in that, I feel pleasure. But it runs out. It runs out. It's impossible to always keep advancing in that. I need external vessels. Which go beyond those of the society. Vessels which come to me in a different way. Vessels in which the desire is not quenched by the fulfillment. There are methods for doing it differently, meaning, feeling life. Not just allowing the vessel to receive enjoyment, but rather, if you have a vessel, give it half. Leave the lack. And such people can maintain this. This is a special kind of education. 

They can remain like that always with a feeling of life, a feeling that they still want something, they have something to live for. And they understand that using such limitations, they preserve themselves, their feeling of life. And from that, you receive... From that you get all the fundamentalistic methods, where they say, no, we shouldn't act like the Americans. We will be different, we will hold on to this and that. In this, we truly see a way to feel life not as a race, but as... Yes, better adjusted, and so on and so forth. 

So, humanity- people, they always invent further solutions to the extent that it's possible, for now. 

Question (Petah Tikva Center): (58:41) Why do we need the animal body for this work?

M. Laitman: Why do we need the animal body? It's not the animal body that we need. Imagine to yourself that it's not an animal body. You have hunger, appetite, which you fulfill. 

So, the hunger is a spiritual vessel. And the food that you fill your belly with, also, in that, there is pleasure, which...at their foundation they're spiritual vessel and light. Tell me, the desire you can't measure it in volume, right? Sometimes you're hungry, but you can't eat- your nervous, tense, and sometimes you can just by being convinced, reach fulfillment. Meaning that you didn't actually receive fulfillment, you were convinced that you did. 

These things are completely spiritual. We only have a feeling that we're in this kind of reality, where we call this reality the corporeal reality, material reality. Where we feel, we see that we have a solid body with lacks inside, truly. But truly, we only have lacks and this body is what we can see on the degree of these desires. We shouldn't relate to it, because ultimately we live in lacks. They are the main thing for us, the deficiencies. The body itself it accompanies that- so to speak. 

I can't even explain what this body is. You need to exit it and look at it from the side, and then you can see how false these things are, really. It's not that it's false, it's what we feel on our degree, the sensation of reality on our degree. Yes. That's it.

Question (Petah Tikva Center): (01:01:01) So, our life is actually an illusion?

M. Laitman: Our life is delusion? Of course it's delusion. It's written. We were as dreamers. Then we see that previously we were dreaming. 

This world, our reality, is actually the very last degree, which is completely removed from all the spiritual degrees, which also disappear inside the only degree that exists. Which is- He and His name are one. As we say, Creator and the created being, being on one equal degree in adhesion. As we call it, never-ending coupling. And only that exists everything else, besides for Ein Sof- infinity. All the other states are states in which the vessel feels from within itself. From a lack of sensation- a lack of attainment- an inability to feel its true state, that's what you feel. 

So, for example, let's say I'm unconscious, then I awaken a little bit, I'm still blurry, a little dazed, and gradually I return to the normal reality. I open my eyes and I see- oh, I'm in the hospital. I'm being operated on. Where was I before? So, this is how it's gradually revealed to the person. That all the degrees and states he was in previously, before the end of correction, these are the states he felt inside as those degrees of being subconscious, yes, unconscious.

Question (Petah Tikva Center): (01:03:02) During the lesson, when we're here listening to you, hearing you, looking at you, how can I, during the lesson, connect to the vessel of each and every one here? I want to connect to them. How do I do that?

M. Laitman: During the lesson, you're connected to me, and you don't have the ability to connect to other people- friends, and this is called the lesson. Meaning, you only need to maintain the intention that now you, alongside all the other friends, are receiving sustenance from a single source, and you want to be a common vessel. 

So, everyone receives the same preparation from the lesson. Then you'll be able to connect together in a practical sense between you where each one makes an effort to connect with the others. But in the lesson, you don't have these efforts nearly at all. There's just one intention. We will now connect together, live together, so to speak, towards that single source from which we're now receiving, and that will unite us. And later allow us, help us to truly act in creating the vessel. 

Now, I talked, I gave an example of two people connecting. So imagine to yourself if a person comes out and connects to a group, and each one of the group connects to others, then when I connect to someone, he's already connected to others. So, with that single connection, I already attain the vessel of the group multiplied by who knows how much. You understand with everyone together that’s  the intensity, the power of it. And in truth, to reach even the highest degree, the greatest degree you don't need that many people, a large number of people. Rabbi Shimon had ten- where each one corresponded to an upper quality. But it doesn't matter how many. 

The main thing is for these people to share the same opinion with you, the same views, as he tells us here about the conditions. Why did I choose these friends? Why do I need the friends, and so on? Meaning, they also have to have to feel the same towards you. That's called a friend. Love your friend as yourself. Your friend- that means that he's thinking the same as you. 

Question (Petah Tikva Center): (01:05:38) If, for example, I connect mostly with four people and somehow try to connect their deficiency, at that opportunity when one passes to the world… 

M. Laitman: If a person tries against his will, so to speak- to emerge from the self and connect to the desires of others who share the view that we need to reach spiritual life. Meaning to connect back to him as well. This means that he's connected to the friends. And then we need, from that point, to read the method, right? What the method advises us to do, and to follow it, to obey it exactly. So, what do I look at him? What do I need to do? Well, I see in you a good person, good guy. So what next? I need to connect to him- fine I need to love him. Well, fine. He needs to love me also. Okay, what comes next? I said a few words. What to do next? And then they just tell us, one by one the actions that we need to perform. 

How to reach a state where his vessel will be added to my vessel. So, I'll have two vessels, and one opposite the other within me. 

One will be Malchut- the me- the self, and the other vessel that I connected to will be the first nine. And between them I have the screen that I received. It will be, well, it's the Machsom, the barrier that I've crossed. It inverted into a screen, turned into a screen. 

Then I have two parts. Below- it's my body, the self, and then there's the screen and above, what I received from him, an additional vessel and then I'll have a Partzuf with Rosh, Toch, and a screen in the middle. Very simple. And if I don't connect to someone then I won't have it. I'll just remain me, in this Malchut- which cannot receive anything into it. It's a very simple picture. 

Question (Petah Tikva Center): (01:08:09) If we want to extract the practical instruction from this article, as you say, to do exactly what's written there, then what does it say? To reveal the love one has for the society? 

M. Laitman (Source Text/Commentary): He says, what I would derive from the article, that's in page 143, one line before the end. In this, he sees that his friend is making an effort, never mind the first part. That his friend is making an effort to annul himself, and through love of others this causes all of them to incorporate the intentions of the friends. Meaning, I need to show everyone… what do I need to do? I need to show everyone that I'm making an effort in love of others. But love of others isn't just, oh, guys, I love you. What is it then? I need to show that the goal obligates me. Yes? It's not that I need it myself. I, myself, don't want it, but the goal compels me, obligates me. 

I want to develop the greatness of the Creator who obligates me. The greatness of the Creator is the goal, to reach that. So accordingly, I follow a method called love of others. Love of others give me vessels for eternal life. I have to show it to all the friends. And those who don't show it to me in return are not my friends. I have to expel them from the group, I have to leave with me, in a good egoistic desire, only those who can answer to me what I show them. The others have no place next to me. This is called choosing a better group each time, a better society. Which Baal HaSulam writes in “The Freedom.”  And each time I have to check, perhaps the next day I have to criticize again. Of course, the criticism is every moment. And not only criticism, but a different structure. 

So, I have to change the friends each time, according to a higher and higher degree. Meaning a stronger and stronger recognition of importance, of intention. But those who don't, as he writes, he sees that his friend is trying to annul himself in love of others. Those who don't do it, trying to show it to the society, don't show this to their friends, and his friend in return does not answer him in this simply has no other means by which to begin the work and advance at all. 

Question (Petah Tikva Center): (01:11:41) One is to try in love of others, and the other is to show them something?

M. Laitman: The fact that you are trying- exerting in love of others, may be in a way that no one sees it. So, what does he say? He sees that his friend is trying. In other words, the fact that my friend is trying to show me that he engages in self-annulment and love of others, the friend has to show it to me so I will see it in a very evident, conspicuous way, beyond the person just doing it. 

We need to show our actions toward each other in this way. Why show it? Because actually inside I have nothing. Inside, I cannot engage in it. I have no deficiency for it. I have to show this thing on the outside. And to show it on the outside, I have the power to do it. To show that I am engaged in love of others and self-annulment.

Student: Why? 

M. Laitman: Why? Because from this- you will be impressed by me. For you, it will be real. While for me it's just an act. We have the friend, he gets up on the stage, he cries, the world is crying too. But does he care inside? At the same time- a little bit, but he does it by a stopwatch. Now he's crying twenty minutes later. Or two minutes later there will be a different scene. He will be laughing. Well, let him try not to laugh or not to cry when he should. He will be fired from work. For us too, those who don't cry or don't laugh at the right time toward the friends should be thrown out of the group. 

None of us has a desire for things we don't see, for a cake instead of a cracker. Yeah? Let's act as if we have a desire for a cake. But when I show you, like they show it on TV, ah, what flavor this new beverage, I don't know anything, but I look at him. What is he doing in that person may not even care. Maybe he doesn't even feel any taste at all. He just wants to be paid money, but he's a good actor. So I look at him, I want it. This is called a good actor. 

This is how I need to see the friends, and I don't care that I know that they're acting. I get a desire from it. Why? Because I have envy, lust, and honor, these three inclinations above my beast, by which I nevertheless want what the other has. And he, the other, shows me that he gets pleasure. As a result, I too want means to have that pleasure too.

Question (Petah Tikva Center): (01:14:37) What is the pleasure that he has?

M. Laitman: If he engages in love of others and the importance of the goal, it's a sign he sees pleasure in it. And if I too have a desire- a need for love of others and for the goal, then I will be like him in elation and vitality- this is what beasts don't have: envy, lust, and honor, and we are not using it in the society. Not long ago I said, we have to be in competition. I don't know. They didn't understand me. Competition, is that nice? What is competition? This is why we're all like that. 

Question (Petah Tikva Center): (01:15:25) About the matter of identifying the deficiencies in others, what parameter am I looking at? What am I looking at in a friend? What am I doing to fill it? Tell me.

M. Laitman: I don't know. You know, there are stories of Hassadim, beautiful ones where they express such things. It is said, for example, in all kinds of… There are such stories, say, a group of Kabbalists who barely had a few cents, pennies. They collected money and invited over musicians to play. 

So, they invited the musicians to play them something nice. These musicians came. They're all, you know, they only like to drink and do nothing and all the musicians are, especially these. It's obvious, right? It's the kind that… And they're all like that. They have no subtleness in their soul. They're very… They look at everything in such a way that those who engage in music is the opposite of it. They're always like that- crass. 

So, it is said in all kinds of stories, why do you take such people who are going to play music to you that makes you cry, and they lift you, and they're only doing it for money? Who are they, and what are they? It doesn't matter who they are. You give them a few pennies, and they do something by which you are impressed for your purpose. This is this world, where things are conducted this way. Like a commercial that we buy. 

You can take a few people from the outside to do it in the society. It will not exactly be like that, because they don't have any preparation, any point in the heart. But artificially, this is how each one is impressed by the other. You see? And by seeing that his friend is exerting in self-annulment. But why should the friend show that he's trying to do it in concealment? Make it so that it is not seen, right? No. You try to show it, and in love of others, it causes each one to be incorporated with his friend's intention.

Student: Are these two expressions through corporeal parameters that I know them in life, like a gift or something to give him?

M. Laitman: You... There's no limitation in that. Just be impressed by your friend toward the goal. That's it. It doesn't matter by what or by what means. And vice versa. 

If you're not impressed by someone, and he's destroying that little bit that you have toward the goal, stay away from him. He's not in your group. Especially such people who do on purpose, or degrade it, or show themselves as... we're not like that. Throw them away completely so they're out of your field of vision. This is how we should build a society.

Question (Petah Tikva Center): (01:19:19) In the answer that you gave the friend, you said the desire to speak is known, but... For the thing is known, but it's hard to accept it. Meaning this thing is less known, and I want to acquire it. This wisdom, this knowledge, the Torah that we're speaking of, is it the most important thing in my world, or…? 

M. Laitman: That exactly now we need to develop a desire. Without a desire this is what it's called. A desire for something I have no desire for. This is why we're talking about how to do it. 

So I'm telling you, it's, as with the example, although in our world it's easier, we're already experienced in that, but it's like… as in our world, making a commercial for something new. Usually they say this, this, let's say, a beverage that costs this and that much, and it is in this and that flavor, but for me, it's more. 

So they give you a comparison by which you can understand that from this I will enjoy more, from this I don't enjoy any more, or this is poisonous to you, it gives you a stomachache or something, but here it's perfect, all kinds of comparisons. 

Our problem is that we have no comparisons. Indeed, we are contradictory to it, and we don't want it and don't see it. There's a reason why it's concealed. If it were revealed that there you have more pleasures than I have here, I'd have no problem, but I need to cross a barrier, I have to acquire vessels that are external. Otherwise, I'm acquiring a desire- adding it to me, right? If it were as it is now, say, you have a desire for some drink, you let me taste.

Student: In the first sentence, you already answered my question.

M. Laitman: Well, yes, I understand, but in our world you can show me, you can give me a taste. Here you can't. If you give me a taste of something from the next world- from spirituality, which I receive in foreign vessels and I begin to add them to myself. Myself begins to inflate, and the external vessel disappears. It becomes an inner vessel, and I didn't gain anything by that. Now that the inner vessel that's been inflated, is filled up for a moment, and once again I will feel no filling, because the pleasure will cancel the deficiency, and I will feel my life as even darker, understand? 

So to maintain that vessel as external and not internal, I have to have it concealed so the pleasures I receive there will not be revealed to me now, before I acquire the vessel, specifically as an external vessel. There's more here than I told you before, I chose how to say it in a way that it's understood, but there are more things here. If we go down one level, we'll see that there are things here that are still not clear.  

Question (Petah Tikva Center): (01:22:41) How is it possible, there's one that can give himself, he can't lecture, or he can't do many things, it's easier for him to do it, and it's like that, and there's one that can't, he… 

M. Laitman: I have people in the group, one of them jumps, laughs, cries, bursts out of nothing, this is me. There's another person on whom you cannot see, even if he has, God forbid, troubles in life or the other way, the opposite. You see, you barely see anything, and it's hard for him to express it toward the society. So you are asking what to do?

Student: I'm asking like this, you said earlier that… 

M. Laitman: I will answer this. By knowing we see we begin to feel one, and we begin to feel the other, and as a result we somehow read them, as it's called.

Student: My question has to do with the society. My question is, you said that if, for example, you're advancing, a deficiency that's not exactly advancing like you, you need to choose a better society. So what do you do, you leave the friend and continue onwards to…?

M. Laitman: If I'm discovering today in my future desires that I see that there is a better society that draws me, that I'm inspired by it more toward the purpose of creation, the purpose of my life, so what, would I stay with these guys? Because of what? What do they have there, they make good food? Or like a feast, or some entertainment, or what? What for? Why should I stay with someone? 

The desire determines where you are. So if my present desire expresses me and is expressed and is impressed in a different society, of course, I leave the previous society. What do I tie myself there because what? Because I'm used to them? I'll stay this way? You were once in kindergarten- at school, in the army, and you went out. You changed a society each time. How is it possible otherwise? 

I, if I had a better group of students than I have here, of course I'd run away. No doubt. I'm serious. No doubt. Why drag along people who don't want it? Or drag along people who do want more? You have to relate to it in a healthy way. What emotions are there here? I don't understand. What? Memories about your granny? I recommend this. I recommend for you to be a man in this. The importance of the goal nevertheless does everything. 

Question (Petah Tikva Center): (01:26:04) Not that I'm choosing. I'm always doing it out of the point. My responsibility for, sometimes I kind of need to, let's say, turn to a certain friend in my perception, and I always can be in this moving. It doesn't seem like it will advance me this way. So I always need to move forward from my discernments.

M. Laitman: The law is simple. Listen to what you're told. These are people who already went through it. They have experience. It's an experience of thousands of years, and dozens or hundreds of groups. We don't even know how many. They advanced and did this in this way, and you have no escape. You have no other means. Do it like them, and then you'll be smart.

Student: What are they saying?

M. Laitman: What are they saying? You have to choose people from whom you are impressed toward the goal that seems to you like it's the purpose of your life. That's it. And it's always like that. If I want to be a professor in something, I have to choose friends who are also in the same way; or a felon, I have to choose also in the same way. It doesn't matter. 

Student: I'm just asking how not to miss out here, and I see that it's not good enough.

M. Laitman: A judge has only what his eyes see. If you obey exactly what they tell you in your vessels, it's enough. Just do what they say. That's it. You're not required for more than you have, but with what you have, do what is written. That's it. And what is written, you can do, you can do it. It is to show the others that you are impressed by the goal. That's it. And for them, anything you do will be truth, will be true, will be accepted as true, as we are impressed by commercials. 

Question (Petah Tikva Center): (01:28:06) Each receives from society love of others, I understand. But what is this, where you receive in society the hatred of self? What is hating oneself?

M. Laitman: You’re saying receiving love of others is not so difficult, but hating yourself is difficult. In truth, it's the opposite. Because self-hatred, I can come to it even without the society. I simply see that every time I'm following, I walk in life, and through my nature and my qualities, I incorporate it - I get in trouble every time. I get in trouble time and time again. And then I really start cursing myself, and I hate myself, but there's nothing I can do. People come to me and tell me this: look, I feel insecure; I am the opposite, I have too much confidence. I can jump off the second floor,or third. People feel he has qualities that if he were to balance them, he'd be more successful. So this is called self-hatred. When I have something in me that obstructs me.

Student: How does this help me reach the goal? 

M. Laitman: Accordingly, if I want to reach a certain goal, and I measure myself in each quality and in each part in me with respect to the goal, and I begin to discover that I have nothing that is suitable for it, but without attaining it, I have no life. Then it's simply, then how do I kill myself? How do I change myself into something else? This is called self-hatred. 

So gradually, from this, the more you discover this hatred, the more you feel your nature. Within your nature, you begin to feel that the upper force made you this nature, and then you have someone to turn to. And you come to Him with a demand. 

Reader: And now, friends, we will summarize the lesson, what we heard in the lesson, and what we're taking to implement in the Ten, six minutes workshop, please. What did we hear in the lesson, and what are we taking to work in the Ten with?

Reader: Now, friends, we'll move to the next part of the lesson and before that we'll sing a song together.

Song: (01:37:04)