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

Daily Lesson (Morning), May 4, 2024.

Part 1: Baal HaSulam. Shamati, 16. What Is the Day Of the Lord and the Night of the Lord, in the Work?

Reader: Hello, we're reading from the writings of Baal HaSulam, from Shamati, article 16, “What is the Day of the Lord and the Night of the Lord,” in the Work? You can find the material in the study materials tab in the Arvut system. If you ask a question here, make sure that you stand and hold the microphone close to your mouth. 

Reading Article: (00:44) “What Is the Day of the Lord and the Night of the Lord,” in the Work?

Our sages said about the verse, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light” (Amos 5): “There is an allegory about a rooster and a bat that were awaiting the light. The rooster said to the bat, ‘I am waiting for the light since the light is mine. But you, why do you need its light?’” (Sanhedrin 98b). The interpretation is that since the bat has no eyes to see, what does it gain from the sunlight? On the contrary, to one who has no eyes, sunlight only makes it darker.

We must understand that allegory, meaning how the eyes are connected to looking in the light of the Creator, which the text names “the day of the Lord.” They gave an allegory in that regard about a bat, that one who has no eyes remains in the dark.

We must also understand what is the day of the Lord, what is the night of the Lord, and what is the difference between them. We discern the day of people by the sunrise, but with the day of the Lord, in what do we discern it?

The answer is, as the appearance of the sun. In other words, when the sun shines on the ground, we call it “day.” When the sun does not shine, it is called “darkness.” It is the same with the Creator. A day is called “revelation,” and darkness is called “concealment of the face.”

This means that when there is revelation of the face, when it is as clear as day for a person, this is called “a day.” It is as our sages said about the verse, “‘The murderer rises at daytime to kill the poor and indigent; and in the night, he is as a thief.’ Since he said, ‘and in the night, he is as a thief,’ it follows that light is day. He says there, that if the matter is as clear to you as light that comes over the souls, he is a murderer, and it is possible to save him in his soul” (Psachim 2). Thus, we see that in the matter of “day,” the Gemara says that it is a matter as clear as day.

It follows that the day of the Lord will mean that the guidance by which the Creator leads the world will be clearly in the form of good and doing good. For example, when one prays, his prayer is immediately answered and he receives what he has prayed for, and one succeeds wherever one turns. This is called “the day of the Lord.”

Conversely, darkness, which is night, will mean concealment of the face. This brings one doubts in the guidance of good and doing good, and foreign thoughts. In other words, the concealment of the guidance brings one all these foreign views and thoughts. This is called “night” and “darkness,” meaning that one experiences a state where he feels that the world has turned dark on him.

Now we can interpret what is written, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.

In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”

This means that they believe that the guidance of the Creator over the creatures is in a manner of good and doing good. While they do not see it with absolute certainty, they do not say to the Creator, “We want to see the quality of good and doing good as seeing within reason.” Rather, they want it to remain in them as faith above reason, but they ask of the Creator to give them such strength that this faith will be so strong, as if they see it within reason, that there will be no difference between faith and knowledge in the mind. This is what they, those who want to adhere to the Creator, refer to as “the day of the Lord.”

In other words, if they feel it as knowledge, the light of the Creator, called “the upper abundance,” will go to the vessels of reception, called “Kelim [vessels] of separation.” They do not want this since it will go to the will to receive, which is the opposite of Kedusha [holiness], which is against the will to receive for one’s own sake. Instead, they want to adhere to the Creator, and this can be only through equivalence of form.

However, to achieve this, meaning in order for one to have desire and craving to adhere to the Creator, since one is born with a nature of a will to receive only for one’s own benefit, how is it possible to achieve something that is completely against nature? For this reason, one must make great efforts until he acquires a second nature, which is the desire to bestow.

When one is imparted the desire to bestow, he is qualified to receive the upper abundance and not blemish, since all the flaws come only through the will to receive for oneself. That is, even when doing something in order to bestow, deep inside there is a thought that he will receive something for this act of bestowal that he is now performing.

In a word, man is unable to do anything if he does not receive something in return for the act. In other words, he must enjoy, and any pleasure that one receives for one’s own benefit, that pleasure must cause him separation from the Life of Lives, because of the separation.

This stops one from adhering to the Creator, since Dvekut [adhesion] is measured by the equivalence of form. It is thus impossible to have pure bestowal without a mixture of reception from one’s own powers. Therefore, for one to have the powers of bestowal, we need a second nature, so one will have the strength to achieve equivalence of form.

In other words, the Creator is the giver and does not receive anything, for He lacks nothing, meaning that what He gives is also not because of a lack, that if He has no one to give to, He feels it as a lack.

Rather, we must perceive this as a game. That is, it is not that when He wants to give, it is something that He needs. Instead, this is all like a game. It is as our sages said regarding the queen: She asked, “What does the Creator do after He has created the world?” The answer was, “He sits and plays with a whale,” as it is written, “This whale You have created to play with” (Avoda Zarah, p 3).

The matter of the whale refers to Dvekut and connection (as it is written, “according to the opening of man and the connections”). This means that the purpose, which is the connection of the Creator with the creatures, is only a game; it is not a matter of a desire and a need.

The difference between a game and a desire is that everything that comes in the desire is a necessity. If one does not obtain one’s desire, he is deficient. But with games, even if one does not obtain the thing, it is not considered a lack, as they say, “It is not so bad that I did not get what I planned because it is not so important.” This is so because the desire he had for it was only a game and not serious.

It follows, that the whole purpose is for one’s work to be entirely in bestowal, and he will not have any desire or craving to receive pleasure for his work.

This is a high degree, as it is what happens in the Creator. And this is called “the day of the Lord.” The day of the Lord is called “wholeness,” as it is written, “Let the stars of morning be dark; let it look for light, but have none,” for light is considered wholeness.

When one acquires the second nature, the desire to bestow that the Creator gives him after the first nature, the will to receive, now he receives the desire to bestow, and then one is qualified to serve the Creator in completeness. This is considered “the day of the Lord.”

Thus, one who has not been rewarded with the second nature, to be able to serve the Creator in the manner of bestowal, and waits to be rewarded with this, meaning with bestowal, meaning he has already exerted and did what he could to obtain that force, he is considered to be awaiting the day of the Lord—to have equivalence of form with the Creator.

When the day of the Lord comes, he is elated. He is happy that he has emerged from the control of the will to receive for himself which separated him from the Creator. Now he clings to the Creator and considers it as having risen to the top.

It is the opposite for one whose work is only in self-reception: He is happy as long as he thinks that he will receive some reward from his work. When he sees that the will to receive will not receive any reward for his work, he becomes sad and idle. Sometimes he comes to doubt the beginning and says, “I did not swear on this.”

Thus, moreover, the day of the Lord is attaining the power to bestow. If one were to be told, “This will be your profit from engaging in Torah and Mitzvot,” he would say, “I consider it darkness, and not light,” since this knowledge brings one to darkness.

M. Laitman: (17:58) Well, can someone explain to us, maybe, what does he want to tell us in this article? 

Question (Petah Tikva Center): (18:28) It's a very beautiful and intricate article. I think what he says, Rav, is that we should reach the quality of bestowal, and if we want to, the desire itself is already called a day. But I do have a question, if possible. 

M. Laitman: The fact that it's possible, that's clear. There are people who have a lack for it. They realize that they need to know the Creator and how He behaves with the created beings. And less than that, meaning questions about that are for them as darkness. They want to shine or awaken this state with the help of the answers. Now, the question is, when does a person feel that it is dark for him, and when does he feel that it starts to shine for him? Please, who can answer that? There is no one who can answer? At least to a certain extent?

Question (Petah Tikva Center): (20:13) It writes there that the Creator, when He created the world, is not out of lack, and to Him it's a kind of a game. To try to understand what's happening here in the world, we have to decide or attain or be aware, become aware that it's a game. Then what does it mean? It means that the protein-based systems living here are probably significantly irrelevant to the purpose of creation, which is much higher than what happens with all of these protein-based systems, because there's no other way to justify anything about this system if these protein systems are relevant, because then it's clear that it can't be Good that does Good?

M. Laitman: Okay, we can accept that as the beginning of the scrutiny, but how do we, who nevertheless want to attain, what is the night of the Lord and what is the day of the Lord, so how should we somehow get closer to that? I don't know. Well, go ahead, yes. 

Question (Petah Tikva Center): (21:49) A man's effort to do something, first of all, for the friends, and through that do something for the Creator, that is what it means for man to await the day of the Lord. How much he can hold on to this effort that means that he longs for the day of the Lord?

M. Laitman: Does someone else think differently, maybe? 

Question (Petah Tikva Center): (22:26) I think the question here is about faith. Rabash writes the goal is to benefit the created beings, we want to feel good. The question is feel good from what? From knowing that we are connected to the Creator, or having faith in that? The day of the Lord is for those who have faith in that, because otherwise, if they know, it goes to reception, and that's incorrect. 

Question (Petah Tikva Center): (23:12) Maybe the revelation of the face and the concealment of the face. In the revelation, you see that He's Good That Does Good, in the concealment, you can't justify Him.

Question (Petah Tikva Center): (23:37) To continue, it's written that faith has to be so strong, as if we see clearly that the Creator is Good that does Good. 

Question (Petah Tikva Center): (24:02) Maybe it's also according to the deficiency, the anticipation, what do I long for? Am I building the vessels towards that, and then I do the tests? Am I enjoying self-reception, or am I enjoying above reason? The measurement is against the will to receive.

M. Laitman: Anyone else? 

Question (Petah Tikva Center): (24:43) With the host and the guest, I have to experience once please, that I'm in front of the host, and I'm in disparity of form, and I leave the room. Then there's a state where again, I'm being taught how to go into the king's palace and participate in the meal properly, so I know that I'm outside the palace. There's no table and there's nothing, but my Rav teaches me to prepare me to be in the real meal and sit there and eat, so all of the steps by which I will later come to equivalence of form, they're all the matters of the Malchut. 

Question (Petah Tikva Center): (25:39) If a person makes efforts to connect, and from the efforts he comes to help, to the Creator for help, gradually he feels within him what is his true evil inclination. If he continues with the efforts and the prayers, he also begins to feel darkness. The light begins to work on the will to receive in order to receive. If he goes through the whole healing process, he'll merit the day of the Lord.

Question (Petah Tikva Center): (26:25) The whole work with the intention to bestow is day, and working with the intention to receive is darkness. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (26:47) He has a beautiful definition here. I'll read it. We see that the matter of day, the Gemara says, is something as clear as day. Turns out the day of the Lord is that the governance that the Creator guides the world will be clear, that it's Good that does Good. When he prays, he's immediately answered and receives what he desires. The darkness is called the concealment of the faith, which brings him doubt in the Providence of Good that does Good and foreign thoughts.

Question (Petah Tikva Center): (27:33) The night of the Creator is night. It's that a person tries to bestow, but the Creator doesn't shine to him. He's in faith, but the Creator doesn't shine on his efforts. The day of the Lord is that he bestows, and the Creator shines on that. He has knowledge of the Creator, something like that. 

M. Laitman: Please.

Question (Petah Tikva Center): (28:14) He gives a very good definition here about what a game is. He says that the will to bestow needs to be in such a way that even if one does not attain something, it's not a lack, as it is said, the fact that I didn't get what I wanted, it's not so bad because the whole desire he had was just as a game and not serious. And this is basically the connection with the Creator, if I'm correct. How could it be that it's such a desire that it's your whole life, on the one hand, and on the other hand, if you don't get it, it doesn't matter, not too bad. Well, what is this desire called game? 

M. Laitman: It's not our natural desire, but rather the fact that we want to attain, indirectly, meaning that it comes to us from Above, this is why it is called that way. In our world, the means to reach such a state is called a game or entertainment, when you do something which is like a game, something that is not so important, or as it says here, playing with a whale that you have played to entertain with, there are many things to it. This is how it is written. Some kind of seemingly external connection, like a woman, the kind of relationship she has with her husband, meaning, there are many sayings like that, meaning it does not exist in nature in a way that is innate, internal, that it stems from the laws of nature. But rather here, we build a system of connection such that seemingly it is artificial.

Student: He describes the quality of bestowal when he says, a game, this kind of attitude?

M. Laitman: Yes, yes.

Student: So, it's a quality where a person is always in a kind of a game, a kind of a game in enjoyment with the Creator?

M. Laitman: Yes, but the Creator created nature in a serious way, and we want to be connected with Him in such a way that is unnatural.

Student: Can this be explained, Rav, that how could it be that a person really wants something, really, really wants it, and if he doesn't get it at the end, he says, okay, it doesn't matter, it's a game, the same as if he attained it?

M. Laitman: Because when he goes to attain it, he is in a desire which is not natural for a person, but rather it's as if it's a game. But let's see later what else they say about it. It is good for us to understand that we are entering a new connection above our natural connection that exists between us and between us and the Creator. The difference is that with the Creator, we cannot discover the connection that the Creator has with us in a natural way, and we have to relate to the Creator in a way that is supernatural. Until we reach this connection with the Creator in a way that is natural, we also, or supernatural, we can't discover how He's turning to us and managing us in a way that is natural.

Question (Beer Sheva): (33:22) He explains: This is according to what the sages said, regarding the queen, that asked, what does the Creator do after He created the world. The question was, sits and plays with a whale. As said, you have created this whale to play with it. This is the matter of Dvekut and connection, meaning that the purpose is connection of the Creator with the creatures, and it is only a game, it's not a matter of a desire and a need. This basically explains our work to attain above reason, that He’s Good And Does Good, and when we get to this insight, that actually provides the answer to why He created us, so that we grow and work for the Creator, and that's the essence of the work, connection and bestowing to the Creator out of faith above reason that we get in the connection.

M. Laitman: Yes, thank you. Very nice. 

Question (Women Ukraine 2): (35:03) Everything that appears in the desire is necessary, and if one didn't attain it, he has a lack. I feel there's very important work here. I need to raise that to the Creator. Meaning, if He enjoys that I receive, how will I know if the Creator enjoys my work? How to use these desires? Some desires are very strong that you can use. Sometimes I tell myself that just as I want something, I want to get closer to the Creator in the same way, but what can I do with these desires? I see this is a place to work.

M. Laitman: As much as we can direct our desire to the Creator, to aim it, this is how we should dedicate attention to these desires, and these are the ones we should cultivate. We'll talk more about it. 

Question (Hadera 1): (36:09) In any case, there's this gray area here that a person who doesn't yet have a quality of bestowal, didn't receive it, and when he really wants, in any case, he wants it in his will to receive, and he can't receive it there. Here, at some stage, there has to be a leap because he understands everything properly, but doesn't feel it.

M. Laitman: This is true, it's true and it requires from the person to make efforts for a long time. It could be quite a few years. When a person has to invest forces in the study, in connection, in all kinds of efforts that he has to make in order to attain the quality of bestowal, and he doesn't understand, and he truly regrets the fact that he even started it, so much so that he is maybe even in a desire to quit the whole thing. Because he sees that attaining the quality of bestowal is not within his power. This is how a few years go by, and eventually, the person does feel that suddenly, he begins to attain how he can work in a parallel manner with the Creator. That just as the Creator fills the person directly, so the person can turn to, and reach a connection with the Creator in a different way.  Not directly, but let's say, like Wi-Fi, let's say. That what he wants to relate to the Creator, he ascribes it to Him, and he feels that he is speaking to the Creator, even though this emotion is certainly true. But like anything, any person in the world who can turn to the Creator, he can also do it. He begins to feel in his reciprocity, in his dialogue with the Creator, he begins to attain that state of connection. And this connection becomes more and more real, correct. That this is how He operates, it operates towards the Creator, and this is how it operates towards the person. And this is considered that, out of the night of the Lord, he rises to the state of the day of the Lord. Actually, the state itself does not change, what changes is how the person relates to it. This is why it is called the night of the Lord, and the day of the Lord. 

Student: In this intermediate stage, the reward changes for the person?

M. Laitman: This reward becomes more and more, being dependent on the Creator. Actually, the reward depends on whether the Creator responds to him and this is enough, even. It doesn't matter how the Creator answers so long as there is a connection, a mutual connection, me to the Creator and the Creator to me. 

Student: This mutual connection is felt in a person's sense? 

M. Laitman: Yes, we are, already, in the beginning of this connection, almost everyone. And we need to try to detect it more and more. You are already ready for it, now, we just need to make an effort so that I am working on establishing this connection with the Creator, from me to the Creator and I expect to also receive from Him such a call. That it will clarify within me these vessels, these abilities, so that on my side, I will be able to be in a more stable connection with the Creator. 

Question (Turkiye 2): (43:12) How can we work in the Ten so that every day will be as the day of the Lord for us? 

M. Laitman: We need to be connected in the Ten and feel that all of our vessels, each one is directed towards the Creator. And now, we want to tie all of our vessels together to the Creator, this is what we want to do. Until now, people seemingly, each one was looking for a connection with the Creator, and now we want to tie it all into a single package.

Question (Kyiv 1): (44:42) We aspire to develop this connection with the Creator, like you said, to see His Providence as Good. How do you see it correctly so that this connection will be in faith above reason, as written in the article that those who long for the day of the Lord?

M. Laitman: We are walking on a path where actually we need to reach a state where a person becomes despaired. As we sing, it's not a song, really, but it's from Psalms. There's no heavier state in man's world than when he's despaired of his own powers. That, only after a person becomes despaired out of the fact that he cannot achieve a connection with the Creator, even a minimal one. Then the Creator becomes revealed to him in this connection, and then the person understands how he should hold himself, more and more. This is the result of many years, I'm saying, years of searching. And such states where a person is searching with all his force, in any way possible, and then he reaches it. You're all on the path, and everyone must reach it, there is no choice, each and everyone has a point in the heart that has to connect to the Upper Source, to the Creator. And I hope that you'll be able to hold on with the efforts and reach it, as soon as possible. Each one should help his friend, and we will do it in such a way that each one will help the others. If each one will feel that he is in such a society, an international society, with everyone, and they're all directed towards the Creator, then each one will quickly attain his direct connection with the Creator; a thread that will connect them. 

Question (Petah Tikva Center): (48:07) We're towards a Congress that will all engage in those who crave the day of the Lord, in faith above reason. I wanted to ask if you can maybe break down this stage to a few sub-stages. Meaning, that there are a few steps along the way. Meaning, knowing that it's only with the friends in annulment and incorporation that we need to perform in order to get there. The prayer as a necessary stage and then in the end, from this adhesion with the friends, we will also reach adhesion with the Creator. 

M. Laitman: Yes, yes, what you said is all correct. 

Student: Can we say that these are the stages that a person has to go through on the path in this transition towards this gift that he has to receive faith above reason? 

M. Laitman: Yes, it's just very important for the person to know that if he is in any weakness of contact with the Creator, then he has to activate his connection with the friends. And that will help him make contact with the Creator, this is basically the route. The closer you are connected to the friends, the more certain, and the faster that you reach connection with the Creator. 

Question (Petah Tikva Center): (49:49) He writes, the thing is that those who await the day of the Lord, it means that they expect to be rewarded with faith above reason. That faith will be so strong as though they see with clear sight that this is how it is, meaning that the Creator watches over the world, as Good and doing Good. The question is in terms of how a person should relate to it: What is the difference between faith without knowing to faith with knowledge? 

M. Laitman: That's a big difference, and there are many specifics here, I would say, many aspects. Does a person feel that he's in this thread of connection? Or he already feels and sees this connection as filling up all of his vessels of reception? So there are differences here, but let's put it like this. The thread of connection that I have to the Creator, it can be thicker and thicker, for sure, and it can also be less certain. And it depends on the states we go through, so we might have states that we will feel detached from the Creator, so what? Of course, this is felt as a very bad state but it's all intended for me to hold myself and build myself even in such a way that the Creator is not apparent to me. I have no way, right now, to find the disconnect and correct it. So, there are different states, we have to be connected between us in such a way that all of us are always ready to help each and every one of us be connected to the Creator, in an alternative way, I'm willing to give my connection to the Creator through me. I'm even willing to give him everything, and myself to just disconnect, and give him all of my connection to the Creator. We'll see more and more in regards to that, but all in all, we should be in such a state that it's a great holiday, it's a great celebration for us. That we are beginning to speak to the Creator in such a way that we're on one side, He's on the other side, and we are better and better arranging our connection. It's a big day that a person feels that.

Student: It seems that you're always talking about it but I don't really understand it in all the way. He writes here that the purpose of connection between the Creator and the created being is a matter of a game not really a need. The question is, we learned along the path that we should always increase the yearning and the desire, even reach the state of, it doesn't let me sleep. How can we have this transition from a great deficiency to this kind of connection which is just a game? It's not even too bad if I don't have it.

M. Laitman: Don't worry about that, if you have a strong deficiency, be happy about it and continue, and that's it. No one's talking about a game, here, we're saying that even if there is such a level of connection that we call a joke, or a game, we see that it exists, and even before us in the words of the Kabbalists, so that's it. Don't pay attention to all of these things, just hold on to the principles. 

Question (ITA 1): (54:00) Should we discover the day inside the darkness? Is darkness the language with which the Creator is talking to us?

M. Laitman: No, we’ll see it, and we're not going to give such signs to this now, and definitions. We'll see what is darkness, what is light, how the Creator communicates, and how we respond. And how we connect between us and each feel where everyone else is. We'll see, later on. 

Question (CzechSlovak 4): (55:57) Does one achieve a new form through play? 

M. Laitman: This is, yes, something kind of correct, yes. That, some form or even new method is called a game or a play. But actually, we need to understand that nothing changes, and basically, the connection, the relation for each and every one becomes stronger each time, becomes more solid, more clear. And the main thing is a person attains his connection to the Creator which he wanted all of his life. Now he understands that. And more than that, there's nothing more precious in life.

Question (Turkiye 7): (57:18) Why does it say in the article that, woe unto you who desire the day of the Lord? 

M. Laitman: The person will feel that if he's in the night of the Lord, it's true darkness for him. If he's in the day of the Lord, this is his joy in life and force of vitality. It's very important for us to get through the night of the Lord, it's impossible otherwise, to the day of the Lord. Then to see our life from one end to the other, meaning from complete darkness to complete light that fills all of reality. We're on our way.

Question (Holland): (58:24) Who are the players of the game? 

M. Laitman: There's really one player, which is the Creator, there's basically no other players. The Creator is playing, one time through the darkness, another time through the light. And thus, through both, He faces the little human being, let's say it's like towards a baby. We either turn off the light or on the light, and make some sounds or noises so that he knows what's going on. In short, we have to influence all of his senses in order to develop him. That he has more bandwidth, let's say, for connection and for understanding each other. That's what we are with the Creator, and in short, that's how we develop.

Student: Can we qualify ourselves, let's say, to do this game together with Him? Can we participate in this game with Him? 

M. Laitman: We can participate with the Creator in the game by trying to answer Him as clearly as possible, as deeply as possible. To thank Him for what we receive from Him. Sometimes we need to give Him back in such a way that it'll be clear, as if the Creator is unclear about what's happening to us. He knows what we're going through better than us both in terms of His influence on us and our influence on Him. He knows us from all directions, and He also knows it from the depth of the reasons, the causes for all of this. 

Student: Are there rules of the game that we need to know before we get in? What are the rules of the game? 

M. Laitman: Don't run in the meantime, don't run. In the meantime, you have nothing to play with, you have nothing to play with. So learn how He influences you, and learn from that how you can influence Him, in return. 

Question (KabU 9): (01:02:29) The text says, let the stars of morning be dark, let it look for light but have none. What does that mean for us, but have none? Why those who await the light, have no light?

M. Laitman: Because only they can feel if they have light or not, and so they feel darkness. In a different condition, if they do the right action, they'll feel light.

Student: Does that mean for us all we should be concerned with is the devotion to the holy work because everything else is in His hands? I am not going to be able to…?

M. Laitman:  Yes, correct, correct.

Question (CzechSlovak 1): (01:03:42) In an article, BoReh wants to play with a whale.  Why just with the whale? 

M. Laitman: We'll understand this later on, in the meantime, we can't understand it. That's how it is, the Creator created a whale, like this machine, let's say, through which He connects with us. 

Question (Women Turkiye 6): (01:04:40) We actually develop by playing with the Creator but sometimes the laws of the game, the rules of the game are not clear to us. Do we, as well as the Creator, determine the rules of the game? Or are we just players in this game? 

M. Laitman: We connect with the Creator, and we wish to awaken Him in connection with us. We want Him to feel our message to Him in full, and to try, if we can say that about the Creator, to try to understand us correctly, and give us an answer as quickly as possible, that's how we use our connection; His connection to us. 

Question (Women Moscow 6): (01:05:59) What does it mean to have a supernatural or unnatural connection with the Creator? 

M. Laitman: Whatever we're able to do in all our sensations and emotions.

Student: If I can ask also, how can we grow stronger in order to have a stable connection with the Creator? 

M. Laitman: First of all, it means to be in a good covenant between you. And all of the ladies together and so that's how you connect together in the Ten. To the extent that you're connected together, the Creator will hear you, otherwise, it won't happen. 

Question (French): (01:06:59) What is the difference between a killer and a thief?

M. Laitman: Well, just like in our life: A murderer wants to take your life, a thief wants to take your money.

Question (Women PT 23): (01:07:33) How can we make this thread of connection with the Creator thicker? 

M. Laitman: Only by your connection to the friends, and that you will use it more and more. The Creator has time and place and power for everyone.

Student: What should we do when this thread of connection is lost? 

M. Laitman: It's not lost, it's a game on the other side, from the Creator's side, to awaken you to be more connected to Him. You're not losing connection, you're always connected to Him.

Question (Women Darom): (01:08:41) Detecting the connection with the Creator, the way you described it before, in such a beautiful way. This detection, when we detect or locate the Creator, can we say it starts from this game where I depict the friends in the state of the end of correction, in a state of adhesion. Then I begin to feel it truly, bit by bit, and then it's like, we shall do and we shall hear? 

M. Laitman: Yes.

Student: This is also a common seed that we build the Creator, is that the same? 

M. Laitman: Yes, yes.