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

Daily Lesson (Morning) January 21, 2025.

Part 1: Baal HaSulam. The Arvut [Mutual Guarantee]. #18.

Reader: Hello, we are reading from the article “The Arvut” We're going to continue from item 18. The article is in the kabbalahgroup.info and in the Arvut system, and there you can ask questions. 

Writings of Baal HaSulam article The Arvut, item 18. 

The Arvut [Mutual Guarantee] Item 18.

Reading: (00:30) Therefore, the Tana described the Arvut as two people who were on a boat, and one of them began to drill a hole in the boat. His friend said, “Why are you drilling?” He replied, “Why should you mind? I am drilling under me, not under you.” So he replied, “Fool! We will both drown together in the boat!”

Meaning, as we said, since those rebels wallow in self-love, by their actions, they build an iron wall that prevents the observers of the Torah from even beginning to fully observe the Torah and Mitzvot in the measure of words “Love your friend as yourself,” which is the ladder for achieving Dvekut [adhesion] with Him. Indeed, how right were the words of the proverb that said, “Fool, we will both drown together in the boat!”

M. Laitman: Any questions about this?

Question (Petah Tikva Center): (02:35) From which point those rebels who wallow in self-love detain those who try to reach “love your friend as yourself”. When is this allegory relevant? 

M. Laitman: I think it's relevant from the moment they come to hear matters of Torah, and they are told they have to observe it.

Student: Meaning, before they have Arvut [mutual guarantee]? 

M. Laitman: No, certainly Arvut is a form of connection between them, and that's why it has to be first.

Student: Let's say we don't have Arvut yet, all of us?

M. Laitman: That depends on a person. What do you want, everyone to sign a contract somewhere?

Student: No, I want to know when the friend was with me in the boat, if we're truly in the same boat, and what does it mean that we're in the same boat? 

M. Laitman: So, you see how many conditions you're placing here. If a friend has already heard and agrees to such an extent that he truly signs the deed between us, the covenant, and knows that if he were not to keep it, then he'll be outside of the field of the Torah. 

Student: If he still hasn't signed, he still isn't considered that he's drilling a hole, because we're not in the same boat. Each one is in his own boat?

M. Laitman: Yes.

Question (Petah Tikva Center): (05:17) What's the difference between the rebels and those who observe the Torah?

M. Laitman: Those who observe it know that the rule in the Torah is, love of friends, and they need to keep it, to reach it and keep it. This is the entire foundation of the Torah, and that's it.

Student: And the rebels?

M. Laitman: And the rebels are those who don't want to keep this, who go out of this commitment. 

Student: Why do the rebels who come out of this obligation influence those who observe the Torah?

M. Laitman: Because this could be observed only when there's a certain number of people at least, and only in a general agreement in which each bestows to the others. 

Student: What responsibility do the observers of the Torah have toward the rebels? 

M. Laitman: The responsibility is that in that society, which agreed to keep the connection between them, love your friend as yourself, they need to keep it.

Student: That's clear, that's why they're the observers of Torah. But what is their responsibility toward the rebels? Do they have any responsibility, any care? 

M. Laitman: To make sure that everyone will know about this, and as many as possible, as much as possible will enter this circle of those who keep it. 

Student: Why the observers of Torah cannot create Arvut between them? If the rebels are rebels, they're outside of the game.

M. Laitman: Yes, but they influence one another.

Student: In what way? 

M. Laitman: They influence out of their behavior, their responsibility, the mutuality between them. 

Student: The one who observes the Torah can change? Today he's observing it, tomorrow he's a rebel?

M. Laitman: No, and it's clear it’s not that.

Student: Why not? Why is it clear that it's not? 

M. Laitman: Because he agreed with this condition and wants to observe it, and therefore he enters that law and remains in it.

Student: Is he applying it or he just agreed, in potential? 

M. Laitman: No, the implementation.

Student: So, who's the rebel then? 

M. Laitman: The one that was somewhat observing and threw out that commitment.

Student: If he's tossing out this obligation and he's not interested in it, why is he even part of this? Why is he still considered in the game?

M. Laitman: I think it's from everyone who are in this society, must be responsible in being in this connection called Arvut. 

Student: The person who is studying here and he took upon himself this obligation, he's considered an observer of Torah, to some extent? 

M. Laitman: Yes.

Student: If he left the path completely? 

M. Laitman: That's up to him. He's not here.

Student: He's not part of the circle?

M. Laitman: No.

Student: Who is considered a rebel? 

M. Laitman: The rebel is the one who is here but doesn't observe the law of Arvut. 

Student: Why is his presence the fact that he is here? Why does that blemish the observers of Torah? What difference does it make if he is here or he left? He left the game, internally.

M. Laitman: He gives an example to others physically. He also breaks the connection between them.

Student: Nevertheless, why is he a rebel? He is here, he is putting some effort in by being here.

M. Laitman: I don't know what he is observing and what he is not, but it's clear that if he is operating towards the connection in the society, it's okay, but if he turns towards the breaking up of the society, even if he doesn't know, it's not okay.

Student: What does it mean that he works to disassemble the society?

M. Laitman: That he's not keeping the connection between the friends, he's not giving them an example and he's not adding from the force of the Arvut to everyone. 

Student: If a person doesn't even add the effort toward connection, he's considered a rebel? 

M. Laitman: Well, that I can't say because there are different kinds, but in the end, after some time, we need to see whether there's everyone who supports the observing of the Torah and Mitzvot, or those who run away from it and leave it.

Student: A person who's just indifferent in the society, is he considered a rebel?

M. Laitman: Indifferent towards what?

Student: That he's not putting the maximum effort he can put in. On the other hand, he's not slandering and he's not disparaging.

M. Laitman: No, that's clear. In slandering, it's clear that he's prohibited to show such a thing, and to strengthen. But the majority of the people who join know that they come to incorporate in a certain society that has these and other rules that are specific and unique.

Student: If I'm indifferent toward the one who is drilling a hole in society… 

M. Laitman: Then first of all you need to feel that that's your attitude towards him because he's drilling a hole. In that, and the end, the totality of the social relation towards such people…

Student: If I don't meet the conditions the Kabbalists have defined, even the basic framework, am I considered a rebel? 

M. Laitman: Again?

Student: If I don't meet the conditions that the Kabbalists have decided on for example, participating in the morning lesson, and more, and more does that mean I'm a rebel? 

M. Laitman: Also.

Student: How do you correct a rebel? If I'm a rebel how do I correct myself? Or the other way around?

M. Laitman: By correcting him, talking to him, reminding him that the society needs the presence of each and every one. 

Student: And if after 10, 20 years, a person is still on his own?

M. Laitman: In 10 or 20 years? The society needs to decide whether it's enough for him to have a month or a year. And actually, the moment a person moves to become a member of the group, then he owes them.

Question (Petah Tikva Center): (14:39) In every state throughout the day, I have this rebel in me and this discussion with him: “Why are you drilling a hole?” I mean, the months and years - for every state, every situation here and he always wants to drill a hole. He always has good explanations, justifying himself. What is the most decisive element that a person can look at and say, this is towards the hole that I'm drilling? 

M. Laitman: That depends on the group. It's possible, that the most important thing about it is that everyone will be in the lesson. So, accordingly they check everyone and they stand guard.

Student: But even during the lesson, I'll come, I'll sit down here, but even my attitude towards every friend who's asking a question, I can drill a hole. I can send the same to the scale of judgment, I can judge myself. How to constantly justify the friend, how to close that hole, how not to let him drill a hole? Because by negating the friend's question, I'm already drilling a hole.

M. Laitman: Yes. 

Student: So, how to invert it?

M. Laitman: Example. There needs to be such a powerful example that whoever doesn't observe it feels that he's breaking the line.

Question (Petah Tikva Center): (16:55) Regarding our condition, our situation today, how should we see it? We're not.., we're longer than a few days on the path. We have to see what he's writing here in me, where do I drill a hole? Do I have to see all those states? Do I have to start looking for these things in the friends?

M. Laitman: I think that everyone can distinguish whether he's an active or not active part of the society. We're talking about elementary existence, that he comes to the lesson, participates in what he's to share with, and that's it.

Student: I noticed over the years in the work in the Ten that the focus when it was aimed outside a certain friend who's not coming, who's not doing. I thought that nothing moves, nothing changes, at least in my eyes. But specifically, when I try to understand that it's in me, because we learn that we see in the friends our own flaws. A friend is like a magnifying glass. You see it's really big in the friend. And when you say, well, it's in me, in you it looks really, really small. But in the friend, it's a huge corruption. And you understand it's help and you begin to do the work, to justify him, to change your attitude. And I notice that things do change. To work the opposite of what the mind dictates. 

M. Laitman: Yes.

Student: So, I see that totally different rules in the Ten. It's not the rules that we are thinking about. And I see in the end, what's most important for me in the environment, as you're saying, is the acting. Let him act. I don't know what is for real. Maybe, show me one thing on the outside and inside is a totally different place. And maybe, vice versa. I see a terrible person outside, but inside he's making great efforts, I wouldn't even reach his ankles. So, I can’t say for sure, we're all on a long path, each one has separate personal conditions, I have no idea, no clue about them. So, the question is how do I make the division between what I take responsibility for by myself, what I can see, versus what is happening in my environment? 

M. Laitman: That depends on many inner discernment’s in a person, and we won't enter that now, but it's clear to us that each of us has a certain character of himself of what he needs to be, and of the other, of the friend. And we need to work each time on the establishment of these characters in a more correct way.

Student: If I notice another thing that's happening in the Ten, a friend is coming, not coming, but a friend comes and in terms of the Ten, he says, “Friends, it's hard for me to wake up, I want to be with you”. So, when he's showing the desire, regardless of the action, it influences me, it gives me power. To try to demand it from a friend, it's impossible, I think not everybody that wants to come and say it. The question is, do we at least need to make an effort in the Ten? To have such openness, so friends would open the hearts even if it's difficult for them. Here, I'm unable to do it, please help me.

M. Laitman: There's this and that, there's those who from their nature are not capable of doing so, and there are those who can take out of themselves everything they feel.

Student: If that's the case, there's nothing left besides creating a good, warm environment in the Ten that will help the friends. But you can't go personally to each one directly and ask because of their nature. 

M. Laitman: Yes, Correct.

Question (Petah Tikva Center): (21:41) It says: “he, who comes to be purified, is aided”. Each moment that I enter into contact with the Ten, I'm a criminal who wishes to repent, but by drawing the light and not hurting the friends. How do I define that? 

M. Laitman: I don't know, that's some inner feeling in a person.

Student: I have to come here and say, “I'm the rebel, I'm the criminal”, certainly that's how I feel about myself. They say that once I sit down before the book of the Rav and the group, I draw the light in the most powerful way, and that's for the sake of the friends in the Ten. The question is how as a rebel can I be aware, how do I lift the friends? And that relates to the friend's question, how while being a criminal I don't harm the friends, but I help them.

M. Laitman: You can't.

Student: I can't, so what can I do? 

M. Laitman: What can you do is first of all know what it means to be a corrected friend in the society, and to try and go over all your behaviors with the others in the society, and correct them.

Student: This time I'm sitting with the friends, so they have to sit down and keep quiet, but then as he says, you're being passive, and you're not participating in the society and that's being a rebel. So, how to be active in the society as a rebel without harming the friends?

M. Laitman: It's impossible.

Student: So, a rebel must be passive and aware? Rebel must be passive in society. Sit and do not do until you feel that he came out of it?

M. Laitman: Well, that comes throughout time and not from one person, but in the general society. This is the general spirit between them, where a person that behaves in a certain way is not capable of continuing with this. 

Student: He says, each shall help his friend, that's the rule in the Ten. I'm a rebel, as the friend said. I can't come out of my state, a person cannot break himself from prison. So, how do I hold on to the Ten? I don't drill a hole in that. But instead, I draw forces from them in a healthy way? 

M. Laitman: That we will learn. 

Question (Petah Tikva Center): (25:08) Rav, this image of the people in the boat, with rebels and non-rebels. The image is like people who came out of Egypt before the sea, as we say and then Nachshon left inside. So, there's the moment before the jump, and then the observers of Torah, and there's the rebels, and maybe we can expand on what made Nachshon break through. Maybe, I'll give us a certain direction.

M. Laitman: That's not an example for us yet. That is not yet an example for us meaning, we need to learn what it means a person in the society, how much he owes the society, and how much the society owes him, and what happens out of him incorporating in society, agreeing with the laws of the society, and thus continues with it. These are very deep things, and completely unknown to us. We don't know that. We need to understand that all the forms of connection that we learned have a specific form, laws, that the society receives. It's received very meticulously, in order to truly observe it. It seems to me that it could be that we will go through the convention, and we'll see a little bit more into ourselves, like what our real state is, and then we will take care of it.

Question (Merkaz 1): (28:01) When for the first time, a person can see that we are all in the same boat?

M. Laitman: When he knows this condition, understands it, wants to feel it, is connected with the others in social interactions, and then he can, in whatever he can judge himself, bring him to the place he is in. What are his inner conditions that push him from the society, or bind him to the society?

Question (Woman KabU 10): (29:03) What are the actions that constitute drilling of a hole in the boat?

M. Laitman: This is mostly as a person emerges from the Arvut, and is unaware of it  that he is to that extent outside.

Question (MAK 22): (29:41) If I must justify my friends, how can I see that a friend is drilling a hole in the boat? 

M. Laitman: We need to talk about that and discuss it apart.

Question (Latin 7): (30:06) Typically we don't understand we are drilling a hole in the boat. How can I trust my friends, when they tell me that I'm drilling a hole? 

M. Laitman: We usually think about the society as a collection of people that we participate with them in the lesson, learn together, maybe even spend time together, meals or trips, and that's enough. That's what needs to happen in the society. We don't measure each and every one to see how much he specifically contributes personally to that direction of the development of the society. That with us is still these, are still undiscerned parts. 

World Kli: (31:21) Is this our obligation to tell a friend he's drilling a hole? 

M. Laitman: Again?

Student: Is it our obligation to tell a friend he's drilling a hole in the boat?

M. Laitman: We need to say, if there are really friends here that are, what we call “break the line”, and to such an extent, it could be that their behavior is so opposite that we need to warn them that they won't have a place in this society.

Question (Woman Rehovot 1): (32:06) What does it mean a corrected friend? How is that expressed in the Ten? 

M. Laitman: A corrected person is one who studies, and works, and participates according to what needs to be done in the society, who knows his state, and that knows what his obligations are. 

Question (Petah Tikva Center): (32:59) There is always a problem with this attitude, how to truly relate to friends who are not in line with everything Kabbalists are demanding. I don't have to call it, to define it as he is drilling a hole, but they simply don't meet the conditions. There are two approaches. I spoke with friends from other Tens. I asked him, how do you relate to it? He said, we stopped being militant and demanding. We let each friend, however he can manage, he is coming or not, we have to relate with love, without criticism or anything. Whoever is here, is here. Is that a correct attitude?

M. Laitman: Of course. First of all, it's not the right approach. Second is, how are they checking the friend if they don't want to awaken the critique and the scrutiny and demand to one who does not observe the necessary conditions, that it's not considered that it's a society, and that each is a friend, and so on. Rather, we need to understand what's good about a corrected society, what needs to be, and what we don't agree with. 

Student: There's this fear of harming the friends, fear that they would be pushed out, you're being critical, you're not going on the right line, focusing on the left line the problem is how to diagnose things. For example, a friend in the Ten told me yesterday, criticized me, why aren't you sitting with books in the lesson? It feels like a legitimate criticism, thanks to that I sit with the book properly, they give me good, constructive criticism. The question is how do you discern between constructive, good criticism and judgmental criticism?

M. Laitman: You need to talk about this, it's all according to your agreement.

Student: But in that Ten, they agree that they don't pressure each other, it's not good. 

M. Laitman: They don't pressure one another, whatsoever?

Student: Whatsoever.

M. Laitman: Well, at that moment there's no Ten, because a Ten is, nevertheless, a group of people that have a goal, that have a number of social conditions, which needs to be observed, otherwise we don't reach the goal.

Student: That's clear, that's really clear, what's not clear is how to do it. 

M. Laitman: What does that mean, how do we do it?

Student: How do we sign a covenant, that we have to meet certain conditions, I commit to the Ten, there's a certain commitment morning lesson, tithing [Maaser]. How to approach a friend who does not meet those conditions in a way that will advance him and not push him away. 

M. Laitman: You come to this friend, those who are in the group, that they too, that are active in that group, they approach the friend and tell him. 

Student: Let's say we said it, but he says, I'm not able to make it to the morning lessons, I can only make it three times a week. The main thing is that he committed to something, if not to everything, to a part.

M. Laitman: Let's say, let's say yes.

Student: So, I'm just seeing his good desire to commit to something.

M. Laitman: Yes.

Question (Holland): (37:59) What is the true purpose of the drilling the hole in the boat? What does the Creator want to tell us? 

M. Laitman: That everyone needs to keep the unification of the Ten. 

Question (Turkiye 2): (39:05) What do I need to do if a portion of the nation does not want to connect? What to do then? 

M. Laitman: That's already a problem. It's a group that is split into several. It's a problem. You need to decide, first of all, who you have a business with, who, what part of the group you are capable of and want to connect with, and how you can continue in such a way. That's a problem, really, that we need to discuss, which is impossible to be concluded in one sentence.

Question (Tbilisi): (39:57) If I stand face to face with my ego, the ego resists the truth. It says - anything but that. What should I do? Blunt his teeth, and will that be considered to rise above the ego?

M. Laitman: Blunt his teeth. 

Question (Kyiv 1): (40:47) What is the most relevant form of the demand from me toward a friend who is not coming to lessons?

M. Laitman: I don't think, that here we need to make yourself big around the friends or differentiate yourself, but rather together, the whole group, whoever breaches it, will feel like he's taking himself out of the group.

Student: How to create such an atmosphere? 

M. Laitman: It simply needs to be written and acceptable to everyone.

Question (Darom 1): (42:04) We see from what we read, in effect, work on the left line. Beyond the fact of whether or not a friend got up for the lesson, maybe we should focus on the more precise work of the Ten toward those, who are coming.

M. Laitman: Those who are coming, we cannot approach them and demand for them to observe more. Rather, if they keep some rule, then we let them go, and we approach the other side. 

Student: I mean, we have workshops. Everybody knows how to behave. If I don't pull the Ten toward the goal, shouldn't another friend help get me back on track? But this is an important part of the work.

M. Laitman: It could be that, yes, if it's acceptable in the society, then each can say to the other.

Student: The question is, should we establish such a rule in the society, so we would be able to refine our course? With love, of course. 

M. Laitman: Yes.

Student: The thing is, it's not always clear, this left line, to friends. There are many who object to it. It's not clear to them, or they don't want it so much. The question is, do we establish it as a form of guidance of sorts, that we should work in this way, and this way everyone will advance? 

M. Laitman: We are all in all kinds of different forms. That's why to come to this equivalent, this common denominator, we need to be connected, and need to be in contact, which is more in feeling, and thus, we will come to the understanding of what's between us in the group, to the extent in which we, in our group, are in cooperation, collaboration. This demands time and group work. Let's hope that we will do this.

Question (Woman Turkiye): (45:32) What's the reason that the morning lessons are so important to our study? 

M. Laitman: The morning lessons give us new material, and a new connection between us, and it could be also a completely new approach. That's why the morning lesson is the most important. We have nothing at the height of importance, like the morning lesson. So, let's try to be in it, and not miss.

Question (Woman Turkiye 7): (46:28) If I see that the friend is drilling a hole in the boat, I see it from my own vessels, perhaps I'm seeing incorrectly. How can you scrutinize that?

M. Laitman: It can be scrutinized if we let go of our specific problem, let's say, my problem with the friend, and later, we approach the solution in a different state, where I no longer see him in a clear way of “for or against”, but rather in a form of kind of like between me and myself. 

Question (Almaty): (48:01) The friend came to be here, in the boat its not coincidental, the Creator chose him, and I thought about it in the past lesson, that I have to share with him the disturbances I am going through. Right now in my vessel, it appears as if he is drilling a hole. So, from this understanding, how should I work? Do I need to leave the small boat and move to the larger boat called Bnei Baruch? How to work with those states?

M. Laitman: I don't know how to advise you, precisely. It seems to me, that the main thing is to hold on to one another, otherwise, we will, in this turbulent sea, we will be lost, and our boat won't save us. That's why, let's put to the side all the habits and what we decided before between us. We used to see it as important. And we'll put an emphasis on the main thing, which is that I, in my behavior in the group, need to create around me such a positive force that will bind us all together. Let's try to do that, at least until the convention. Let's try to check how this works, and then we'll talk about it.

Question (Petah Tikva Center): (50:34) We have a path, a method, a Rav, a teacher. We follow the progress, the program of our lives. We live with a wife at home. She also studies here. She goes through similar states, similar to the states that we're going through. And there are instances, where the friend is with us wholeheartedly in the Ten, and his wife has gone through other states. He's getting swept up after her. It says, it's written, that a man should leave his father and mother's house and then cleave to his wife.

M. Laitman: Yes.

Student: So, where should the friend place the Creator here? Where is the society, the Ten, vis-à-vis his wife? 

M. Laitman: The friend needs to feel the Creator, and the group, and his family, where he connects these three components together, as much as possible - I, group, and friend. And then, when I try to make of them, not a triangle of forces, but a unification of forces, if I see something that I'm not capable of absorbing with others, then I need to think, what I'm doing with this. 

Student: How can I think? It's like fog in your brain. How not to lose contact with the right line?

M. Laitman: I need to bring myself to the center of my Ten, the Ten and to try and find the point of balance there. If I've found it, wonderful, if I did not find, then I have a problem. Which, in truth, these three components: family, and group, my group, my Ten, and I, are one against the other, not feeling anything in common. So, then we will have to think and explain to ourselves, how we reach the balance, the field of equivalence. Yes. We need to work on it.

Student: (Petah Tikva Center): (54:34) And when a person can't do it, the power of his wife is strong enough to throw him out of the bath. What do you do then? 

M. Laitman: So, besides the person, there is also his friends, and they need to see how, in this state, they can strengthen the force of the family and the force of Adam [man] inside the family, such that it won't cause separation. 

Student: The students of ARI, he told them, let's go to Jerusalem, and he said, hang on a minute, I've got to ask the wife. And he said, you missed an opportunity, never to return again. How will we not fail in it? 

M. Laitman: We are not in such states. We can arrange things in the state that we're in. We will think about that.

Student: What's happening before Congress, that brings up so many things? Why so many things are coming up this way? 

M. Laitman: We want to be ready for the exam, scrutiny, participation. And when we measure these things, we have a deviation to every side.

Student: Is it a deviation or is it help to deal with it? 

M. Laitman: It depends on how you accept it.

Student: There's this permanent phenomenon before Congress, that according to the strong preparation, all these things pop up.

M. Laitman: Yes.

Student: So, how to hold on to it and understand that this is the reason Congress is not to fall into any pit along the way? 

M. Laitman: I think it's only through the Arvut. There's nothing else.

Question (Petah Tikva Center): (57:20) What can, nevertheless, protect a person? Let's say, from his family members or relatives, those people who are with him all the time. He's tied to them, but tomorrow the desires might change. He's willing to give everything, all he has. But it's not a Ten. What can protect a person in such a state?

M. Laitman: We need, patiently, to try and to explain maybe, to all those who are putting the net upon us, the friends, the Ten, all of Bnei Baruch, altogether. As much as it's important for us to remain in the connection of the management of the Ten, and then look at it from an emotional point of view. Emotional. The main thing is not to break out and not to do it under these forces that are in deviation, in some change. Not to immediately agree with everything that pops up.

Student: You said earlier that normally, we think of society as a collection of people participating in the lessons, and meals, and trips, and we don't consider how much each one is actually supporting the advancement of the society. So, what is a society if not a collection of individuals? How do we define it here?

M. Laitman: A society is a collection of forces who work like sails on a ship. They're all aimed to one goal. That's why we simply need to agree with there being many forces, many desires, many thoughts, and each is also not a simple person. And we need to scrutinize the attitude of each and everyone to all the directions. And to give people the possibility to develop, which depends already on our attitude. 

Student: This metaphor of a society as a boat is beautiful, and every friend is a sail, but we don't see the role of each friend. Each one here has a role, a distinct role. How can we evaluate then each friend to know how much is supporting? Maybe they don't understand that tomorrow this part is going to serve me when I sail out. So, how to measure the attitude of each friend, his support if it's something that's revealed externally? 

M. Laitman: We'll try to raise this thing and to be more precise in it. 

Student: Congress, I feel something very special about it relative to our society. How do you envision it during the Congress? After the Congress, our next stage is a society.

M. Laitman: Our next step as a society is where we will want to be connected under several forces of nature, several directions. And this is how we will continue to exist. The Creator will draw us to the purpose of creation. 

Question (Petah Tikva Center): (01:03:40) I wanted to ask about this attitude, if it's correct, the approach. The discussion about the family. From experience, I discovered a tremendous potential in the connection between a person and his family, and let's say his Ten, the path. Meaning, it helps a person to come out of himself when he feels that he has to serve there, and serve the Ten, and whatever is needed, both his role and his family. And it helps the path so much. And you see it, you feel your wife's desires, it's your foundation. And what she needs and the kids, that's what they need in practice, not in thoughts and intentions, in practice. The question is, if a person sees it like that, and he does with his hands and legs everything possible, how does that advance him? How does that entering him to the Ten above reason and spirituality? He acquires it, no?

M. Laitman: We need to check. We need to check whether what he's saying is sometimes correct, or completely correct, or it's from a lie. Lies to a person.

Student: What does it mean, lie? 

M. Laitman: What does it mean that it's lying? That a person cannot receive all the forces that are operating and establishing the society? 

Student: I'm not talking about establishing the society, I'm talking about establishing and stabilizing man. 

M. Laitman: Well, the establishing of a man.

Student: A person stabilizes himself according to the demands from life. He has a family, he's got a Ten, he's got Rav and books, he's got to find a way. He can't just say, I can't, it's tough, I'm tired. It's no such thing, he's got to find the route by which he's serving everyone, with everything the Creator gave him. So what's the best approach to it, to carry it out?

M. Laitman: So, I'm telling you that first of all, you need to try and see everything, to see all the sources, all the conditions, and then decide.

Question (Woman Heb 1): (01:06:52) I wanted to ask, you always relate to the matter of harming the Ten, the path, in the context of the lessons, and tithing, and other obligations. I wanted to ask differently. There are friends, and I think I'm asking on behalf of many Tens, there are friends who take the role of guards, and cops, policemen, and they create a permanent damage in the Ten. They don't let friends dive deeper and dare, and connect, because of the fear that the cop or guard can whip you. The question is, is this also recognized as harming the Ten? Because we don't touch it.

M. Laitman: Complain. Complain about it, just like you're asking now, and we will talk about it.

Song: (01:08:18)