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

Daily Lesson (Morning) May 11, 2025.

Part 1: Baal HaSulam. The Arvut (Mutual Guarantee). #27

Reader: Dear friends, this is the first part of the lesson we're going to be studying from a lesson from Rav Laitman from the date November 16th, 2003. You can find the article and the writings of Baal HaSulam, “The Arvut” article. You can find it, of course, on the Arvut system as well Sviva Tova. We are starting with item 27 in “The Arvut” article.

Reading: (00:28) The Arvut (Mutual Guarantee). #27

 

27) However, by all that we have explained from the beginning of the essay until now, we learn the true meanings of the words as their roles should be—to resemble a negotiation of offer and consent. This means that with these words, He really does offer them the whole form and content of the work in Torah and Mitzvot, and its worthwhile reward.

The work in Torah and Mitzvot is expressed in the words, “And you will be unto Me a kingdom of priests.” A kingdom of priests means that all of you, from the youngest to the oldest, will be as priests. Just as the priests have no land or any corporeal possessions since the Creator is their lot, so will the entire nation be organized so that the whole earth and everything in it will be dedicated to the Creator. And no person should have any other engagement in it but to observe the Mitzvot of the Creator and satisfy the needs of his fellow person so his friend will lack none of his wishes, so that no person will need to have any worry about himself.

In this way, even secular works such as harvesting, sowing, etc., are considered to be precisely like the work with the sacrifices that the priests performed in the Temple. How is it different if I observe the Mitzva of making sacrifices to the Creator, which is a Mitzva “to do,” or if I observe the Mitzva “to do,” “Love your friend as yourself”? It follows that he who harvests his field in order to feed his fellow person is the same as one who sacrifices to the Creator. Moreover, it makes sense that the Mitzva, “Love your friend as yourself,” is more important than one who makes the sacrifice, as we have shown above in Items 14, 15.

Indeed, this is not the end…

M. Laitman: In other words, why is the Mitzva, the commandment, love your friend as yourself more important than making an offer, a sacrifice to the Creator, when sacrificing is the highest thing a person can do toward the upper force, toward the Creator, in all of his reality? It's because love your friend as yourself is the act that leads him to correction. And after that, he can already make the offering. This offering, this sacrifice, is also that same correction that there is in love your friend as yourself. All in all, this whole action, both the offering to the Creator… what is an offering? It's when a person corrects some desire out of his 620 desires to be in order to bestow. This is called making an offering to the Creator, a sacrifice to the Creator. He brings an offering,  in Hebrew it comes from the word near, nearing, to the Creator. All the offerings that a person brings, from the still, vegetative and animate in this world mean that out of all his 620 desires, he comes and gradually corrects them to the intention to bestow. It's certainly not about what to do with a beast, or with wheat, or wine, or water, or blood, etc., the thing that is done with the offerings. All those things in our world take this depiction, but actually their real depiction is in spirituality, which is the correction of the soul that consists of 620 desires. 

And in correcting the desires, the commandments between man and man are certainly more instrumental than those from man to the Creator. As he said before, as we have shown above in items 14 and 16 in the previous article, these items are from the article Matan Torah. Why? Because he explains to us there that we only need to correct our desires in the intention from in order to receive to in order to bestow. And in our work with those who are close to us, meaning with the friends near, close to us, in terms of equivalence of form, in terms of the goal, so we can do it more effectively than with the Creator. The Creator is hidden. His reactions are not felt. The relation toward Him must be permanent, just like all of His laws toward us. 

We are still in uncorrected vessels. Our situations change and disappear. And this way we cannot have a connection with Him, which is such that will operate on us effectively. So, only the relations between friends remains for us as the most effective instrumental act toward correction. That's why the commandments between a person and his friend come before the commandments between the person and the Creator. Or in other words, love your friend as yourself is the most important commandment. And all the making of the offerings and the other relations also between man and the Creator. These things come first. They come first because they are more effective in correcting the soul.

Question (Petah Tikva Center): (07:34) What are the Mitzvot between a person and the place? 

M. Laitman: Commandments between a person and the Creator is that once you have the corrected Kelim, vessels, then you’re working directly with the upper force. You have only two things you need to do, right? What are these two actions? One is to correct the vessels, and the other is to fill them. Correcting the vessels is the most effective, and is done with love of others, right? Correcting the vessels is connection of the pieces of Adam HaRishon, right? That's the correction. So, forget about the Creator. You need the Creator, you need the upper light so as to give you the strength, the glue between the souls, connecting them into one vessel. For this, you need the Creator. You use Him in order to create a relation among the friends. Well, actually, among all of humanity, let's put it this way. And that is correct, equal, and to come to that full love your friend as yourself, which you’d incorporate and encompass the whole world. For this, you need the Upper force, the Creator. So, you use Him for the purpose of the corrections. And once you're done with the corrections, while you're making the corrections, what's most important for you is the corrections. You relate to the Creator as one who assists it only. After that, you start relating to Him. When you already have a… when in the vessel that's already corrected, you make a coupling by striking, you begin to fill the vessels. 

Question (Petah Tikva Center): (09:26) But the souls are still your means, no? 

M. Laitman: Yes, but we're talking about from the beginning of the way to the end of the way, you have to have both. You cannot be in connection only with the Creator, without the friends, the society. And afterwards, you cannot be without the society and only in connection with the Creator. But it depends what you do, where is your place of work. In the first stage, it's among the friends, as he says that there is the only choice for the correction of the vessels. And then once you have, once you've already obtained the corrected vessels, when you are as one man with one heart, you don't need to think about it anymore. So then comes the second stage, which is a coupling by striking with the upper light. 

Question (Petah Tikva Center): (10:32) What is Creator’s work?

M. Laitman: These two things are called the work of the Creator, because with these two things, to begin with, you intend to become similar to Him. The work of the Creator is to come to... You're asking something else. It's man's work, and we call it the work of the Creator. It's because you discover that He is the one who does it. He is the operator with His force. The desire, the invitation on your part, the raising of MAN. 

Question (Petah Tikva Center): (11:18) We say that first we aim to the Creator, and then we work with the friend in order to reach the Creator. And in the work, it's the opposite order - the commandments with the friend are preceding it. 

M. Laitman: The end of the act is in the preliminary thought. You have to constantly keep in mind the final goal. And all the things you do in between are as instruments, as a means. So we agreed, if you don't think about the final goal, the operations in between could be opposite in terms of their results. Just like you said about communism, and Kibbutzim, and all the things that humanity wanted to do good with, with love your friend as yourself. You know, the Ten Commandments they used it in all kinds of societies, and only evil and ruin came out of it. Why? Because the final goal was not exactly why these commandments were established in the first place. 

And because all of nature, all of reality, if you use whatever it is above the still, vegetative and animate - from the human level, we have free choice, and you have to use it properly. If you use it above the degree of the beast, without the goal of achieving adhesion with the Creator, anything you do, the smallest thing, whatever it is, is already ruining reality. And the bigger and more important it is, it will be inverted into the opposite. Because all of reality was created only so you would attach the free choice to where you are as a human being. And by this, all of reality will return to being adhered to the Creator. 

It’s on a person's smallest actions that pertain to a human being, not only to his body like a beast. So on the smallest actions, and no matter what they are, no matter, you understand? It's completely… you hardly have anything in the world. Where do we act not as human beings? When you begin to think, it turns out that even the necessity that he talks about, on which there is neither reward nor punishment, nor any judgment, the necessity too, comes into it. Because it too, you measure what it is. It turns out, that only the physical actions that the body does without your awareness, so to speak, only they, and what is less than that, as well as in the surrounding nature, they are actions that have no reward or punishment in them, or an ability to use, to add an intention to them. 

Question (Petah Tikva Center): (15:06) In our state, is it possible to do every action artificially? 

M. Laitman: In our state, how do we begin the progress, the advancement? We don't need to change any action, other than basically organize all the things we do in life in the right direction. That's the difference. There are no good or bad actions in the people. Rather, all the desires remain as they are, and should be filled in their filling what existed before the first restriction when Malchut was filled, and at the end of correction it’s also filled. And the first restriction acts only in order to, on each and every desire, place the intention to bestow. Meaning a person does not need to think about his actions whatsoever. And when a person is taught - you see that we teach - we don't stop, we don't prohibit anything. 

We only teach people to connect with the Creator by wanting to establish his connection with the Creator, where adhesion is the final state, and now finding the connection, the thread, the edge of the thread, that's our goal for now. So this is all we teach - how to grab the end of the rope, and then to constantly climb up this rope, and climbing the rope of the intentions is called climbing the degrees from world to world until he comes to 100% intention, 100% connection. That's it. And the desires, according to his intentions, the essence of the operation will change, but the actions will remain as they are. What? He won't eat, he won't drink, he won't have children, he will not work, what will he not do? Everything will be the same. But according to the intentions, he will also scrutinize naturally, his actions too, but he won't have to limit himself, restrain himself.

 It'll simply happen in a way that his internality will kind of filter and create a different relation between the thoughts and the actions. But it'll be as a result of his internal development, without any oppression on our part, from us, or from someone else. And you see that this oppression doesn't help. You work in the police. Can police do something? Look at all the prisons in the world, and everything that's happening - nothing. Education can be only from example, and only in order to give a person the connection with the Upper force, because he receives everything from there, and as a result, he changes. You cannot change a person through any other means. We've already seen through history all the forms of education, and no method worked. Because other than changing the intention, there's nothing else for us to do in reality altogether.

Question (Petah Tikva Center): (19:19) How do I connect my action to the end of an action as its initial thought? Is there something I can do with it?

M. Laitman: How do I connect my present small act to the end of the road? That by each action I do, I hope that a force will come, that I will advance. That by this I will find connection with godliness, with the Upper force, that I will discover Him, that He will be revealed to me, so I will come to a state where I see, yes. I don't know what words to clothe in for you. 

Student: Artificially, it's worthwhile to do it. Sometimes it's hard to do an action with thought and this chain of holding on for a few minutes.

M. Laitman: If you remember it artificially, it's very good, but if you don't remember it, it's a sign that the group is not working correctly, not working well. If you remember in some way, even without wanting it - of course, without wanting it, it's actually more effective. If you remember the internal action you need to do, which is to add to all the work, to every moment in your life, the final goal of achieving adhesion, to exit into eternity and wholeness, it's very good. Although at that moment, perhaps you understand that you don't want it, you hate it, etc., and you're fed up with it, etc. But that too is a connection. Whereas, if you are disconnected from the purpose, it's a sign that your group is not working well enough, not awakening in you at every moment such thoughts. 

Question (Petah Tikva Center): (21:35) How does it work, before each and every action? What needs to be joined to the right intention so that once you receive that ability? 

M. Laitman: Adding the right intention before each and every action, and before each action, renewing the intention, because it slips all the time, because the difference in the seconds is in changing the intentions. And think only about that, and you'll discover that the intention changes the action. You revive it every time anew, or you pay attention only to this, and then you'll discover that with the intention, you change reality, and not with actions. Then you'll discover that you're in a world of intentions, that in this entire field that you are in, which is a field of feelings good or bad, suffering or pleasure, a field of information, of relations, you'll discover that it's a field of intentions. 

The relation between you and the Creator, and vice versa, that it’s 100% congruent in correlation. And according to the extent to which your intention is similar to His, you'll find yourself being in action, and there are no actions, and you already see how it is happening, because there are no operations in our world, and in general, there are no operations. The way it seems to us that we have to do something is because of the lack of matching, of congruence between the intention and the act between the intention we have and the action we do. The smallest revelation where you discover that you have crossed a barrier is that the whole world is in a field, and everyone is following the orders of the field, where they are reached according to his own potential, his own soul, with respect to this field, and each one does it 100%. When he changes his place in the field, and accordingly he does something else. Tell me, don't you feel that you, for example, suddenly everything you saw, everything you felt, everything you remember suddenly disappears, as if your disc, your memory disc was taken out of the computer, that’s it, it’s empty. A few hours or a few moments later something is inserted in your mind, and like a puppet that was operated, activated, you suddenly remember. How does it happen?

How can a person…Before we begin to study Kabbalah, we're not like that. I remember, I'm in control, I'm somehow… When you start studying Kabbalah, you see that you first of all become completely emptied, then you're filled with something else. So you have these states where you are out of control. You're not in control, you feel that it's not you. These discs are inserted in you and taken out from you. It's because you change, and in this field you move from one place to another, and you yourself are the instrument. What's the instrument? A vessel. According to where you are, you're filled. If you changed, moved to somewhere else, you get all your fillings from there. Suddenly, you feel, oh, I'm emptied. Where am I? Where's my feeling? Where's my internality? Gone. You barely know yourself, and suddenly you see that you are in a different place with a different filling, because you are a vessel, the field of light and it depends on the intention where you are and what fills you, so you will feel that the intention is what moves you in this field, and according to it you are filled. 

Question (Petah Tikva Center): (26:06) How can I get forces in a state of greatness, and you can hold on to it when you're alive? But where's this desire that I will be able to do it? 

M. Laitman: How can I acquire the forces to be in this trip, 24 hours a day in the intention? Society can impel you, not by force, but it can influence you in such a way that you will want to be in this, that you'll be locked on it all day and all night. In other words, it will just not let go of you. 

Student: In a state of greatness you can hold on to it, alive, but let's say, it's against the desire, where am I finding the means for such forces? 

M. Laitman: What can I tell you? We have to move from living in the actions to living in the intentions. It's a different dimension. It's a different dimension. Meaning I don't live in the actions and relationships, I live in the intention. I and He, and how I relate to Him, and I'm constantly in this. And if you move into it in 24 hours, it is called crossing the barrier and entering the spiritual world, because the spiritual world is my relation to the Creator that exists according to my intention to Him. That's it. Of course, you're filled with something else, you have a different concern you live in this, so don't be afraid. 

Student: And in the studies that a person is going through, can he really feel this in every action he does?

M. Laitman: Then, when you study, when you eat, when you drink, when you have time with your business or whatever, you are with the intention. 

Student: In the moment I'm talking about our state, are we capable of it? 

M. Laitman: In our state, yes. You do it, and you can… I guarantee you it will happen. Maybe, you'll run away in the meantime. You don't want to be in this - it's too… let me live a little.

Student: As much as you say, try - at some stage, I feel that I don't have the ability to do it. 

M. Laitman: Believe me, it is easy and good and gives you a feeling of eternity and life and fulfillment. It doesn't burden a person. Then a person feels that this is life. 

Student: And before I feel it's life?

M. Laitman: And before you feel that this is life, it seems to you like death. 

Student: What will I do? 

M. Laitman: What are you going to do? Ask the group. You have no choice. Of course, you will never want it. This is called rising from the animate level to the human level. It's not human it's to the spiritual level. Living according to the intention, according to your relation to the upper force. And then you discover it, then you feel it, you live with it, you have a feeling of the eternal life. That's already a dimension that brings you a completely different approach, relation to everything. Do you understand? Because if you are 24 hours a day, your whole life, you're locked on it, on the Creator, then that's it. You're living, how should I put it, on the same plane as His. Of course, it's a different kind of existence.

Student: How do I ask for the society? 

M. Laitman: How do you ask the society? Don't ask, demand from the society. Insert, instill this necessity in them. 

Student: It doesn't exist in me.

M. Laitman: It doesn't exist in you, but you can pressure them. You're constantly pressuring someone, aren't you? You don't want to force your opinion on others? Constantly. Because out of of the ego. So, pressure them, press them, and it will come back to you as convincing, persuasion. 

Student: How does the matter of the Arvut combine into the structure of the pyramid that exists within the group? 

M. Laitman: How does the matter of the mutual responsibility become incorporated in the pyramid that exists in the group? What can I tell you? It's not important. It's the same as asking how can it be that all the souls are different, and yet all of them - as when they are in one soul, as one man with one heart, and there's no difference between them, and each one receives to the fullest, and each one contributes like everyone else, because each one is different? But if they are in one system in incorporation - incorporation - one in everyone and everyone in one - so the structure of each one is the overall structure, then you have no difference. What is the difference - Hochma of Keter or Keter of Hochma? 

They all support each other. Which is more important, you tell me, to be Hochma  of Keter or Keter of Hochma? It's as if Hochma  of Keter is more important when it’s Hochma of Keter. It's a level of Keter, right? And let's say Ruach of Yechida. Can you compare it to Nefesh of Haya? Of course, not. But can you have Ruach of Yechida without Nefesh of Yechida? No. So which is more important? It's like seeing a little child is the head of the family. That's it. So, there's no difference, although there is a difference because the points of all the souls, points meaning the fundamental point that exists in each soul - the point in the heart, but the other, the first nine, when they grow, they're all the same. I'm in incorporation, he's in incorporation, he's in incorporation. So it turns out that we're all the same. 

Question (Petah Tikva Center): (34:13) What is that difference? 

M. Laitman: That difference is a difference that comes from the Creator on which you say, go to the craftsman who made me. Him, you cannot change. It, you cannot change. So does that disappear as well? I cannot say. It's beyond what we are learning. Does this feeling of many, multiplicity, does it disappear and only the sensation that there is only one created being remains? I can't say. You could say this, you could say that, but I don't... Right now, I don't have an answer. And why even…? It has nothing to do with us.

Question (Petah Tikva Center): (35:04) What is the intention depend upon? Is it the work of a person, or is it the work of the group, or is it the Creator's work? 

M. Laitman: The intention depends on the importance of the Upper force and the group has to constantly kind of awaken you to it. That without connection with the Upper force, with the general law of reality under which you are, you are under it, it encompasses all of reality, and whether you want to or not, you're in it, and you do what that force impels you to do, and that force doesn't change. It's like an overall law that contains all the other laws. Do laws change in nature? No. Maybe, you don't know them well enough. You didn't study them, you didn't discover them certainly to the fullest. But the laws are the laws, they don't change. So, it's the same law. So, if you don't know it, you won't know how to live. You'll always be in a bad situation, in distress. The society gives you this fact and the necessity to achieve it. 

Student: Does it depend on the society? 

M. Laitman: It depends on the society. It depends on the society, how the society affects you. But how you are impressed by the society depends on you, how you establish the society. Certainly, it's mutual.

Question (Petah Tikva Center): (36:46) The fact that we seemingly move from a dimension of intentions, is that not possible of causing us to disregard physical action?

M. Laitman: When we move to the dimension of intentions, could that make us slight our physical actions? Yes, it might, on the one hand. But what's bad about it? Tell me, why do you think that a person if he were to stop himself from developing from 2,000, 3,000 years ago, and he would develop more and more in the direction of intentions, and not in the direction of actions, then today he would be miserable. You tell me. You are a doctor in physics or chemistry, or whatever. Tell me, how does your science help escaping what suffering, and what blows did this science help mitigate? 

Student: And this also causes us to disregard physical action? 

M. Laitman: Do we discover a more enlightened world by this? No. Does a person's happiness depend on this? 200 years ago or 500 years ago, were people not... And what will happen in 500 or 1,000 years? What will people say about you? That they too were... Right? 

Student: When it comes to physical actions or dissemination, is it right to decide that the intention is the important thing? 

M. Laitman: What's important is to go out to the eternal level. And then you understand, what is this about? All those things simply become cancelled, and that's it. 

Question (Petah Tikva Center): (39:10) The intention to receive or to bestow, the shift from reception to bestow, is it black and white? Or is there a spectrum? 

M. Laitman: That's what we learn. And how we move from the intention in order to receive to the intention in order to bestow which has many actions.

Student: Actions, but do we have many kinds of intentions? 

M. Laitman: This is called to go through Ibur, Yenika, Mochin - all those things, we're talking about the intention. What other action is there in it? Also, when we say a Partzuf that is being filled with its filling. What is being filled? It's being filled with what his intention fills him with, that's what it means that it's being realized. It's not a physical action. Also, when we do a coupling of striking, and the intention in order to bestow comes the filling. What is that filling? That filling is how your intention was realized, to what extent you did with it some common part between you. You towards Him, and Him towards you, you built some place where you are together. And that's called the Toch of the Partzufim, the inside of the Partzuf. As much as you are called the inside of the Partzuf is your relationship to your Rosh, and to the extent in which you're capable of being in yourself, this is how you can be together with Him in your Toch. This is the realization of your intention as if the end of your intentions now you see within the Partzuf and know precisely what you intended. So, it's all intentions. What actions are there here? And if you are in this world, or if you are dead, you passed from this physical beastly body and all that is here, then you're not ending - you're in the intentions. It's in them that the life is in, and all the rest in this world, you start to see that that is really the state that you acquire, before you acquire the intention. Do you remember where he said in the article to what degree a person needs to incarnate until he doesn't need to have to incarnate again? At what stage he needs to reach spiritually in order to not incarnate. Move to the intention, start creating for yourself the spiritual Partzuf. You don't need this life. 

What for do you need this life below the level of the intention? So that you reach the level of intention from your free choice. So you need to be in a state that's before those intentions, in a state that you don't belong to them, and that you have some feeling of existence. And with that feeling of existence, that beastly feeling of existence, you nevertheless reach intentions and enter what's called the spiritual world. Meaning, according to the development of the intention and continuing with it, you do it. Therefore there has to be a certain reality, which is called this world, which is before it, from which you begin alone. But the moment you've acquired this device, and you have Rosh, Toch, Sof, you continue with it and no longer need this world. What actions that are here can help? That's it. 

Again, they cannot help or can help, but the reality of this world doesn't bother you to live in the intention, to live in the spiritual world. You could sit here, with all that you have, and also be at the same time in Atzilut, in a Partzuf that's operating in practice. And vice versa, you can be only in it and without your body. That's already according to the role that you have in relation to the rest of the souls and how much you can be in connection with them and what your role is towards them, and whether you must still be in your animalistic body or not. If you must, even if you don't need to yourself to incarnate, you will incarnate. But those are completely different calculations, like the great Kabbalists tell us. You see, one soul from Adam HaRishon through Abraham, through Moses, to Rabbi Shimon, the ARI, and Baal HaSulam is incarnating all the time. What, does she need it for herself? Or he says there about the special soul.

Question (Petah Tikva Center): (44:14) You explain the world like a law that operates. But if I never heard about it, I see that my life is messy, disordered, how can I agree that there's a law that stands behind these things? And one that you can even study?

M. Laitman: How can we understand that in our life there's a certain law that's operating? We recognize this law from the negation of it. The only question is how much we will have to suffer until we recognize, there is a law, and that we never succeed in what we do because of it. Why? Because it's a sign that we don't see all of reality, and it's clear that we don't see all of reality, and specifically, don't see the important part of it, which is actually the lack of understanding and lack of reception and connection with Him, which brings us all these so-called failures of ours. And from that, what comes to us simply is the necessity to know that part that's lacking. That part that's lacking from reality is called the upper force, not something else. So, if we were to know it, we will know how to get along. If not, we will suffer more, in a very pragmatic manner. You don't need some special, beautiful words here, but simply in order to survive, in order to not enter into annihilation, like Baal HaSulam says. Where a few thousand people will remain from all of humanity, and they'll observe what needs to happen. It's not a calculation of bodies. That's clear. In one body, millions of souls can exist. So, what does it have to do with it? It's a very fluid matter.

Student: Why? Is the fact that I’m unhappy, it means that there is something else where I can be happy? 

M. Laitman: Well, good, or better, or worse - these are things that need to operate your mind and see and say, whether I've had enough suffering in what I have, and maybe I will try to find in them some logical idea. Or that there is here some certain set of rules that operate here, and that I can reveal it. Altogether, what do we want from life, to live better? You're not going against the flow of life. You're going with life. That part that is the informative part in the world that I need in order to be happy, for me to know why I'm alive here, why I'm suffering here, why I die, why I was born? Everything, altogether about my life, I don't know where, but maybe there are many other manners that I don't know - why I die, where there's the purpose of things, is there a purpose to it all, and so on. Meaning, you can't escape all of that. I don't understand. Isn't it enough sorrow and suffering from the questions and the different kinds of troubles that we go through in order to begin to relate seriously to the matter of searching this answer? If not, then we'll continue this way. And like he says, if not, we will drink and we shall eat, you know, because tomorrow we will die. But all of this, we're already not leaving so many opportunities. This bitterness comes in advance, and I don't want to drink and eat because tomorrow we're going to die, meaning forget the tomorrow. They're not letting me rejoice about it today already. All that remains is drugs. That's actually, that's a sign of drugs. 

Student: So, the only way to prove a law before you feel it is to see that without it, you're unhappy? 

M. Laitman: Of course, we don't need more than that. Humanity is not demanded to seek anything in some kind of spirituality, or things like in culture, or other things, no, only very practical things from life. You can see that otherwise people don't arrive. And then the question is, how much suffering we will save if we arrive faster? That's the bottom line. Is there any question about it being possible to do anything from a person through blows? It's clear, there's no problem. Maybe, we're not capable, but from above, they're capable. It's who is a person altogether. So there's only one little possibility where they ask, what's the point in our life? What's the meaning of our life? And we're asked that question and find immediately that answer through the society. That’s it.

If we don't find, then there's a bigger question, more painful, even more, and even more. Now, the problem is different. How those who already know the answer must help those who don't know but are suffering. And here there's already, certainly, a kind of mutual obligation. Because if you know this, you must advertise it and make sure that others will understand faster that there are in these blows, there's a method, there's a source, there's a goal. That all these blows lead a person to a state in which he will rise somewhat above his life from action to intention and enter another dimension of life. And when he truly enters that dimension, that's a dimension within which the souls are. That's already a different form of existence. Then you identify with the general field called the Creator, or the Upper force, or the general law, and then there's no life, there's no death, there are different values, everything is different. 

Reader: We are continuing. Item 28 in the article “The Arvut” [mutual responsibility]. Sorry, 27, paragraph Indeed.

Reading: (51:44) Continuing The Arvut (Mutual Guarantee). #27 

Indeed, this is not the end of the matter, for the whole of the Torah and the Mitzvot were given for the sole purpose of cleansing Israel, which is the cleansing of the body, as written in Item 12, after which he will be granted the true reward of Dvekut with Him, which is the purpose of creation, as written in Item 15. That reward is expressed in the words “a holy nation,” as through the Dvekut with Him we have become holy, as it is written, “You will be holy to the Lord your God, for I the Lord your God, who sanctifies you, am holy.”

And you see that the words “a kingdom of priests” express the complete form of the work on the axis of “Love your friend as yourself,” meaning a kingdom that is all priests, that the Creator is their possession, and they have no self-possession of all the mundane possessions. We must admit that this is the only definition through which we can understand the words, “a kingdom of priests,” for you cannot interpret it with regard to the sacrifices on the altar since this cannot be said about the whole nation, for who would be making the sacrifices?

Also, with regard to taking the gifts of the priesthood, who would be the givers? And also, to interpret the holiness of the priests, it has already been said “a holy nation.” Therefore, this must certainly mean that it is only that the Creator is their domain, that they lack any material possession for themselves, meaning the full measure of the words “Love your friend as yourself,” which encompasses the whole of the Torah. And the words “a holy nation” express the full form of the reward, which is the Dvekut. 

Question (Petah Tikva Center): (54:13) Adhesion is my final goal, that's what I have to aspire for in every action? 

M. Laitman: There's a correction, and there's what we reach through the correction. There's a correction, and there's what we reach through the correction. A kingdom of priests and a holy nation are two stages. The kingdom of priests is acquiring the qualities of bestowal, Bina, Galgalta ve Eynaim. There's no connection to the land, to the earth, to the ground, to taking care of desires. We don't correct the desires, but rather acquire the intention in order to bestow upon all the desires, in order to bestow. This is called a kingdom of priests, only for the Creator. That's what we call to acquire the qualities that, like Bina has, for the Creator. A holy nation is the vessels of reception that are beginning to be used in order to bestow. 

Student: My goal is the adhesion, the reward is the adhesion, that’s the final goal. It should be in me, in every action that I want this.  

Prayer Song: (59:55)