The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) June 16, 2024
Part 1: Rabash. Letter 34.
Reader: Hello, we will be reading from the writings of Rabash, Letter 34. You can find all of our texts on kabbalahmedia.info, as well as through the Arvut platform. Anyone asking a question here in the study hall is requested to stand up, hold the microphone close to his mouth, and speak loudly and clearly.
Reading Letter 34: (00:39)
Eve of Rosh Hashanah [Jewish New Year’s Eve], September 14, 1957
To the friends, may they live forever.
After I have come close to you in the imaginary corporeal place, let us hope for bringing the hearts closer, as for a long time now we have not had correspondence, and the physical act brings unity, as it is said in the Rosh Hashanah prayer [Hebrew New Year’s Eve service], “And they shall all become one society.” In that state, it will be easier “To do Your will wholeheartedly.”
This is so because while there is not just one society, it is difficult to work wholeheartedly. Instead, part of the heart remains for its own benefit and not for the benefit of the Creator. It is said about it in Midrash Tanchuma, “‘You stand today,’ as the day at times shines and at times darkens, so it is with you. When it is dark for you, the light of the world will shine for you, as it is said, ‘And the Lord shall be unto you an everlasting light.’ When? When you are all one society, as it is written, ‘Alive everyone of you this day.’
Usually, if someone takes a pile of branches, can he break them all at once? But if taken one at a time, even a baby can break them. Similarly, you find that Israel will not be redeemed until they are all one society, as it is said, ‘In those days and at that time, says the Lord, the children of Israel shall come, they and the sons of Judah together.’ Thus, when they are united, they receive the face of Divinity.”
I presented the words of the Midrash so that you don’t think that the issue of a group, which is love of friends, relates to Hassidism. Rather, it is the teaching of our sages, who saw how necessary was the uniting of hearts into a single group for the reception of the face of Divinity.
Although there is always one of the friends who stands out and yells, “Join your hands for a single group!” and always attributes the negligence to the friends, I still cannot exclude him from among the friends who are negligent in the matter, and this should suffice for the understanding.
Primarily, let us hope that in the new year, Shin-Tav-Het-Yod [“May you live” but also the year in the Hebrew calendar, counted in letters (1949-50)], the Creator will give us eternal life, as it is written, “For God has appointed me another seed instead of Abel,” etc., and “May you live” shall come true.
The meaning of Rosh Hashanah [New Year’s Eve] is a new beginning, when a person begins to build a new structure. It is as our sages said, “One should always consider oneself half sinful, half righteous. If he performs a single Mitzva [good deed/commandment], happy is he, for he has sentenced himself and the whole world to the side of merit. If he commits one transgression, woe unto him for he has sentenced himself and the whole world to the side of fault.”
We should understand what it means that one should always consider oneself fifty-fifty. 1) If he performs one Mitzva and sentences to the side of merit, how can he be said to be fifty-fifty again? After all, he has already sentenced and already has a majority of merits. Conversely, if he committed one transgression, how can it later be said that he is fifty-fifty? 2) How can it be said that he is fifty-fifty when one knows about himself that he is full of sins and transgression? At the same time, one is compelled to confess, “We are guilty, we have betrayed,” and “For the sin.”
The thing is that our sages are letting us understand the order of the work. There is no issue of a court and judgment above, here. Only when one comes before the court above are his transgressions and merits sentenced.
Rather, here our sages are teaching us that one should always begin the work and choose the good and loathe the bad. This is so because choice is pertinent precisely in something that is fifty-fifty, for then he has the power to choose. But when one of the sides already has the majority, he can no longer decide because man follows the majority and then it is irrelevant to speak of choice.
This brings up the question, “How can he deceive himself and say that he is fifty-fifty when in fact he knows that he is full of sins?” However, we should know that the matter of choice that one is given is permanent and always existing, as in, “He who is greater than his friend, his inclination is greater than him.” According to this rule, if one has many sins, then he has a small inclination, which is not greater than the good inclination, but is precisely fifty-fifty, so he will be able to decide.
And since the transgressions come through the evil inclination and the Mitzvot [good deeds/commandments] come through the good inclination, as RASHI interpreted, “You have created righteous through the good inclination; You have created wicked through the evil inclination,” hence our sages said, “One should always consider oneself half sinful half righteous.” In other words, regarding the choice, it is always, and if the transgressions are from ... then the evil inclination diminishes. Thus, he is fifty-fifty.
Similarly, if he performs a single Mitzva and has already sentenced to the side of merit, he is promptly given great evil inclination, as it is written, “He who is greater than his friend, his inclination is greater.” Thus, now he has fifty-fifty, so he will be able to sentence to the side of merit.
Therefore, on Rosh Hashanah, one begins one’s work anew. Additionally, the days of the ten penitential days are called “days of forgiving and atonement of sins,” so a man will have every opportunity to join in the work of the Creator once more, even though he’s been so remote from the work.
And the essence of the work is prayer, since only by prayer can one exit the public domain and enter the domain of the Single one. This is so because when it comes to prayers, great and small are equal. Moreover, one who feels one’s lowness can offer a more genuine prayer from the bottom of the heart, for he knows about himself that he cannot deliver himself from the strait on his own. Then, he can say that actually, those who were created with special talents and qualities of subtlety can do something on their own, whereas those without the special gifts and good qualities need heaven’s mercy. Thus, only this person can offer an honest prayer.
However, one should be careful not to escape the campaign, since it is the conduct of the inclination that where one can offer a true prayer, it brings him sparks of despair and provides him with evidence, conclusions, and inferences that his prayer will be useless. Finally, a person becomes incapable of believing in “For You hear the prayer of every mouth.” Our sages said, “The Creator longs for the prayer of righteous.” This is so because a prayer is the primary tool for the inspiration of Divinity because it is considered a prayer for the poor.
And prayer applies even to the greatest of the greatest. Without it, one cannot achieve a state of “standing” in the work. This is the meaning of, “For the poor shall never cease from the land.” We should understand why the Creator promised us this—that it is necessary to always have the poor. Wouldn’t it be better if there was no such thing in Israel?
However, in the above interpretation, “poor” means a place for prayer, and if there is no place of deficiency, there is no place for prayer. Thus, is there no place for prayer once one is rewarded with greatness? In that regard, the Creator promises us, “The poor shall never cease,” meaning there will always be a place where it is possible to find a need so that one can rise to a higher degree.
This is the meaning of, “Poverty befits Israel like a red strap for a white horse.” This means that even if he is already a Jew in utter greatness, still, poverty is befitting, for it is a place of deficiency so that he will be able to offer a prayer.
This is the issue presented in the Gemarah (Berachot 9b): “Rabbi Ela said to Ulla, ‘When you go up there, give my greeting to my brother, Rabbi Berona, in the presence of the whole group, for he is a great man and rejoices in Mitzvot [commandments/good deeds]. Once he succeeded in joining redemption with prayer, and a smile did not leave his lips the whole day.’” In other words, his being a great man is when he is already in a state of redemption, redeemed from all the deficiencies, with nothing more to do. In that state, he has work finding some fault in himself so as to pray for it. And when he was “Joining redemption with prayer,” he promptly found a place for prayer and had endless joy, as it is written, “For the poor shall never cease from the land.”
It follows from all the above that the most important thing is the prayer. Be strong in prayer and believe in, “You hear the prayer of every mouth.”
May we be inscribed in the book of life.
Your friend, Baruch Shalom HaLevi
Son of Baal HaSulam
Question (Petah Tikva Center): (19:28) How do we truly decide the whole system to the side of merit, every day? We see that prayer is very important here but how actually do we decide things through prayer?
M. Laitman: It probably passes through the connection between us and then each one will have the force to raise the prayer.
Student: So, from a collective lack?
M. Laitman: From this mutual lack, yes.
Student: Now, half and half, that's regarding free choice, right, that's what I feel unless I'm mistaken. So, what is actually the free choice where I can always come and, as I feel from the article, in the prayer before the prayer, the Creator gives us these two lines, right? We have the left line and the right line. And we can always come and decide between them so as to establish the middle line between us. And the question is what is this decision where, every time I come to decide towards love and bestowal, how by that do I influence the whole system?
M. Laitman: Because the system already exists, the connection between us exists, already. So, the more you accept it upon yourself, you can actually influence everything.
Student: What is redemption about, he said that the people of Israel need to be redeemed, that the Creator needs to redeem us, redeem us from what? We're supposed to come and always choose the positive. So, what is the redemption about?
M. Laitman: It's that we feel ourselves belonging to shattered vessels and we have to unite ourselves, that's basically the reason why we need redemption. That's, essentially, the foundation of what we call, repentance. That we go back to the Creator: We ask and demand, and beg, each and every one, as much as he attains his level of distance from the Creator, from the upper force.
Student: And can this be attributed to the prayer of the righteous?
M. Laitman: Of course because they're all on a degree or a state of wicked. That's how the Creator sets up the beginning of our prayer.
Student: So, when we come to prayer, in advance, we let the Creator justify us, right?
M. Laitman: Yes.
Question (Petah Tikva Center): (23:45) Is prayer bestowal?
M. Laitman: Prayer is not bestowal, however, through prayer, we come to forces of bestowal.
Student: A person, seemingly, annuls himself, he wants to be the way the Creator wants him to be. He gives everything he can, all his self-love and he asks for what the Creator wants. So, in those terms, should a person enjoy the fact that he's praying and that the Creator enjoys it also? Let's not wait for the outcomes and results to receive a reward and answer right now, but rather to enjoy the fact that the Creator enjoys the prayer.
M. Laitman: Yes.
Question (Petah Tikva Center): (24:58) He writes that in order to offer a true prayer, a person needs to be in a state of being poor with a big lack. So I wanted to ask how this connects to the sentence that goes, the Creator wants the prayer of the righteous. How does that relate to a person feeling himself poor?
M. Laitman: One who wants to be a righteous is called a righteous, that's how it is explained to us. And so, people who wish to be righteous, who wish to justify the Creator, they probably discover they're still not capable of that. And to their prayer, the Creator expects and longs for.
Question (Petah Tikva Center): (26:09) Is prayer something that accumulates? A force that a person gathers and accumulates?
M. Laitman: One should always be investigating himself: Who am I, what am I, and so forth. And out of that, he comes to a state where he wants to transcend where he sees himself to what he thinks he should be, in terms of attitude to the Creator.
Student: What he thinks should be, what he understands himself?
M. Laitman: What he understands, of course, who are we talking about, what are we talking about?
Student: But does it depend also on external actions, the quantity of the actions?
M. Laitman: Quantity of actions, I'm not sure, don't know, but clearly the quality of the actions, yes.
Question (Petah Tikva Center): (27:21) I noticed recently that we used to have this guidance to formulate a collective prayer in the Ten every day. We try doing that but I see that it's becoming difficult and we're not doing it anymore. We do other things, other work, but actually turning to the Creator from the hearts, collectively, together. It happens less and less, and I tried to find why. It seems it's becoming more painful to turn to the Creator because there's no response seemingly, no reply. And there's some pain in performing that action. So, first of all, why does that happen? That we turn to the Creator for months, years, trying to formulate our prayers, together, and we weaken in that, why does that happen?
M. Laitman: Because we discover that each one exists in his own pit, and it's difficult for one to see the connection between him and his friend; it's difficult to put them together. And to see that they complement each other, that is very difficult. We also don't truly understand how it needs to be.
Student: So, what acts between us, what is that force, that phenomenon? The phenomenon that appears between us in the prayer that distances us from one another. And also distances the prayer from us over time?
M. Laitman: The will to receive that grows within us is what gives volume to each and every detail, and by that, we grow apart. And simply, if we don't maintain that, as the center of the work, then it causes remoteness to the point that we see we cannot overcome it.
Student: Do we see it at some stage that it will happen to us? Or do we need to continue making an effort to build that prayer, nonetheless?
M. Laitman: We have to and it used to be that we would build the prayer every day, until for some reason, we left it.
Student: So, let's say that now we get this new importance for the matter, what will allow us to not fall from that importance? What will help us persist with the prayer throughout our entire lives?
M. Laitman: We have to take it as a law, as a commitment. That we have to try every day, even mechanically, to study our state and put together that state of all of us to one. That is something we need to start doing and then, very quickly, we begin to feel that this contains all the deficiencies and the tendencies that we can make a connection between us.
Student: Just one more thing because from the answers, I feel the problem more accurately. So, a feeling of lowliness accumulates, which prevents a person from returning to this. Every time we need to build the prayer, especially together, a person's lowliness is felt. And to keep renewing it without advancing, it really repels you.
M. Laitman: We're going to have to overcome that, it all depends on the example that each one wants to communicate to others. And then from such examples, we'll see how the field between us is a field of blessing.
Question (Petah Tikva Center): (33:30) He also writes here that when one can give true prayer, offer true prayer, then one receives sparks of despair. Now, within reason, we don't see direct results from the prayer. So, exactly here comes the question, so as not to come to despair, how, I know I prayed. Maybe I just thought for a moment or read something and it wasn't actual prayer. So, if I don't see a direct result, how do I know that a prayer was issued?
M. Laitman: Just like we see that the people of the Great Knesset set up for us. That we have to start every day from a prayer. From thanking the Creator for His attitude in the past and also probably for now, what He does and prepares for us. And also for the future, we have to try to really connect to Him in past, present, and future so that only He governs us and brings us the need to pray.
Student: So, for example, to take those type of words and to make sure I do it a few times a day, every hour. What's the quantity?
M. Laitman: To make sure that I exist in these words and I hold on to them.
Student: I'm looking for like the correct dosage, every half hour, every hour?
M. Laitman: No, like the people of the Great Knesset set up for us, three times a day.
Student: To calibrate myself three times a day towards that matter. And if I add more then, good; but at least to make sure that I did that?
M. Laitman: To add to that is not worthwhile, but to really adhere to that.
Student: And qualitatively, how to make sure you did it right and that I didn't just blather?
M. Laitman: I think that I have to feel at the bottom of my heart that I'm doing it, seriously. That each time it'll be with greater pressure, that's it.
Question (Petah Tikva Center): (36:33) Regarding prayer, we in the Ten have a habit, almost every day. Each person offers a sentence and there's someone responsible for gathering them and composing it. And I look every day at that little short prayer, and doing that, thinking about the friends and the connection, even for a little time. For me, it really brings you into the states of the friends, into the lesson, everything. Not every time everyone succeeds, and me personally also, it doesn't happen every day. But some always offer those little sentences and great powers created there.
M. Laitman: Okay, we'll dedicate some attention to it.
Question (Petah Tikva Center): (37:30) Also regarding the prayer, when we read the text, the text is, well, there's such huge gratitude and we praise the Creator. Or we feel such great lowliness of the self, and sometimes it pains me so that I lose the intention entirely and I'm not in either thing, right, it really burns. How to relate to that? How to aim correctly?
M. Laitman: I don't know, I think that we just have to keep going.
Student: To keep going, do what; to grab hold of the friends and say, we're doing this together and we'll advance there?
M. Laitman: Yes.
Student: Because it's felt how these texts are so sublime.
M. Laitman: Okay, until you get used to some of them and you'll go deeper into other parts, and ultimately you'll find yourself there.
Question (Petah Tikva Center): (38:48) Continuing the questions of the friends, is it possible to develop a habit of inner prayer to the Creator?
M. Laitman: Yes, certainly possible and that's how it happens in some aspects of the prayer. And we have to each time make sure that we raise ourselves above this habit with an intention to contact the Creator each and every day with a new force.
Student: Despite having many sins, many lacks, deficiencies, the evil inclination doesn't really allow us to pray. It only brings about despair. How do we overcome that through prayer and how do we add to the prayer?
M. Laitman: I think that alone, it's impossible, because a person could stay immersed in, in the unpleasant revelations; however, along with the friends, he can do it, each one completes the others whether in a negative state or a positive state. But ultimately, they'll have a more or less complete prayer.
Student: How to receive an example of prayer from the friends? It's inner work, a true prayer. Not just each one adding a nice, flowery sentence but actual inner prayer.
M. Laitman: An inner example of prayer, I don't think that's already something that is within our reach and we can do. But too long for reaching a state where we truly expect a state where the hearts unite, the intentions, the thoughts. And we'll get gradually closer to compressing the circle in such a way that we feel the friends more and more.
Student: In the words of the sages, of the Knesset, where do I find myself in their words?
M. Laitman: You can find it in any sentence, it depends on what they truly meant and what you truly mean.
Student: It's their prayer, it's their attainment. Where am I in this?
M. Laitman: You are outside their whole circle and you want to get closer to them.
Student: Do I need to make my prayer resemble theirs?
M. Laitman: Yes, that, too.
Student: When he writes here in the beginning of the letter that the physical acts bring about unity, what does it mean?
M. Laitman: That we do all kinds of actions, corporeal actions, in order to get closer. In order to get to a state where we hug each other and stand in a circle. And from within our circle, we turn to the Creator, we ask, we demand, all of that is very influential.
Question (Petah Tikva Center): (43:21) When we read the Siddur together, the prayer book, we take it upon ourselves to pray a single prayer, which is for everyone, right, together. How in the connection between us in the Ten, can we reach a single prayer through our hearts to find something that's common to everyone, that everyone accepts?
M. Laitman: Also, through the text. The people of the Great Synagogue, they were knowledgeable, understanding all of us and our connection, and all that we can and cannot do. And that's why they composed and turned to us with their prayers.
Student: But do we need to connect to the source of the prayer of the people of the Knesset, the Great Assembly of Israel? Or does each one need to bring what he feels and out of that try to assemble something?
M. Laitman: No, what we have written in the prayer book is what we need to say every day. And that's what we need to get closer to.
Student: So, we need to find within ourselves the ability to resemble the prayer we read as much as possible.
M. Laitman: Yes.
Question (Petah Tikva Center): (44:59) I want to understand your advice, maybe something needs to be changed here. Here's the daily schedule of a member of Bnei Baruch: After the lesson, we hold a prayer together, and we read from the Siddur, the prayer book. Afterwards, each Ten summarizes the lesson and they compose their own prayers. Now, at 12, we have the afternoon lesson; at 1, we have the global prayer; at 5.30, we read TES; at 7.30, we read Zohar. And in the middle between that, sometimes each Ten meets at least once for a quarter of an hour, half an hour or so. We get together about seven times, and out of that, we only read the writings of the people of the Great Assembly once, only after the morning lesson. Does that need to change, do we need to read again?
M. Laitman: To add is not possible, it's already too much. The way you said it, if there's a group who's doing all of those things, that's a lot.
Student: So, now, one time out of these seven, eight meetings, we read from the writings of the sages of the Great Assembly. Do we need to change something, maybe do it also in the evening instead of something else?
M. Laitman: No, this is quite enough.
Question (Holland): (46:58) What does it say in the article, to be precisely 50-50, so he will be able to decide?
M. Laitman: I don't know, I'm confused right now. What's written there?
Reader: There's a lot about being half and half, you have to understand what it means that for everyone should appear to himself as being half and half. So, the friend is asking, what is the matter of half and half which will bring a person to the decision?
M. Laitman: It's a problem, it's half and half, then how can a person decide? Seemingly, there's no solution.
Student: What does it mean, let's say, to bring ourselves in a state of half-half, to be able to choose? What sort of prayer is needed from us to bring us into that state?
M. Laitman: It depends on our vessels, the extent to which we can arrange our attitude to what's happening to us so that it's half and half. That is not a simple state, I would even say very difficult.
Student: What is special about this state of half-half?
M. Laitman: That you can't decide.
Student: That you can't or that you can decide?
M. Laitman: You can't decide.
Student: This is an article that meets the point of choice, so can you elaborate on that?
M. Laitman: Start and see, you will start and see.
Question (Italy 1): (50:07) What should we do when we see that our prayer is not received by the Creator? Do we imagine to ourselves that the Creator received it? Or should we change our way of praying?
M. Laitman: Say it again?
Student: What do we need to do when we feel the Creator isn't accepting our prayer? Does it mean that we need to, nevertheless, imagine to ourselves that the prayer was accepted? Or do we need to alter the way in which we pray?
M. Laitman: Change ourselves, look for how to be closer to the Creator. And pass on to Him our requests in a deeper, more internal way.
Question (Kiev 1): (51:08) It's written in the article that the prayer is the main instrument by which to discover Divinity. So, how do we turn the prayer to the place where we discover the Shechina, Divinity?
M. Laitman: We have to pray for the Shechina, meaning that in our prayer we as if set up the place for where she needs to be, in the way she needs to be. And then, as a result of the prayer, we discover the Shechina that actually has to be in connection with us.
Student: If I understood you, correctly, you said that with the prayer we need to build the general state of the Ten. So, we have your advice to read the written prayer from the Siddur, the prayer book. And, on the other hand, also we can express the private state of the Ten. So, do we add something of our own from the Ten? Or do we just focus on the prepared prayer from the prayer book?
M. Laitman: The prayers that we can find in the prayer book are the prayers that were prepared and left for us by the sages of the Great Synagogue. They knew what it's about to the very depth of each and every prayer. Now we, don't have to be at the same state of adhesion between us and with the Creator. But every day we have to know that this is what we aspire to, and what we long for. And then, from our efforts, from our collective efforts, we'll begin to feel that we indeed get closer to it every day, and that is a wonderful sensation. That we can get closer to the Creator and feel what He thinks about our prayer.
Question (Turkiye 5): (53:52) If a person is looking to find the Creator with every act, does it mean that he is in prayer the whole day through?
M. Laitman: Again, say it again, please?
Student: If a person is looking to find the Creator with every action of his, does it mean that he is in prayer the whole day through?
M. Laitman: Yes, yes, you could say yes, you could say so. Of course, there are many other aspects, additional aspects here, but that's already good.
Question (MAK 33): (54:58) A question about the article: It's written that when one is standing before redemption, he needs to look for new lacks.
M. Laitman: Yes, you should try that.
Question (UK 1): (55:16) Previously you recommended for us to stay in a constant dialogue with the Creator, a constant inner dialogue. How do we turn this inner dialogue into a prayer?
M. Laitman: We have to reach equivalence, identification, adhesion with the Creator without any limitations, any boundaries and so forth. Therefore, we have to check that every day, check our connection with the Creator and through what qualities or changes of qualities we can further adhere to Him, and pray for that.
Question (Turkiye 2): (56:43) Where is the Creator in the prayer, and in what frequency can we coexist?
M. Laitman: The Creator is at the center of our prayer, whether we like it or not, He's there all the time. And by each of us praying and discovering, or wants to discover the Creator at the center of his prayer or our prayer. Then by that, we get closer to the Creator more and more until we begin to discover and feel Him more. And thus, He becomes one for all of us.
Question (Turkiye 4): (57:51) If a person feels the Creator clothing in his pride, if one has great fear wanting to defend the glory of the Creator, how can a person defend the honor and glory of the Creator from his own evil, let's say?
M. Laitman: It's possible, you're actually asking about very complex signs, indications. It's that we wish to turn to the Creator according to the closest degree to Him. And through that, we're actually shown how we're getting close to a unique state, yes.
Question (Women Turkiye 7): (59:33) It's written in the matter of prayer: I say with greatness since otherwise a person comes to standing in the work. What is the state of standing in the work?
M. Laitman: We will scrutinize this, it's a good question. But we didn't learn about the states to which the prayer is divided. You are right.
Question (Turkiye 8): (01:00:31) It is written in the article that the intention, even though he is unique in greatness, it's, nevertheless, a matter of a deficiency for him to be able to put forth a prayer. So, how can a person who's really great, how does he still need prayer at that point?
M. Laitman: The greater he is, the closer he is to the Creator, then he has more responsibility. How to approach Him even more, how to deliver deficiencies from the group to the Creator. How to receive a response from the Creator and bring it, pass it back down to the group of friends. So, he who is greater than his friend has more work, much more responsibility.
Question (Petah Tikva Center): (01:01:52) Sometimes there's a great lack in the heart and it's really a desire to pray from the depth of the heart. But life today is so flooded with, it's overwhelming, there's so much and too much. And I can't manage to, it's dispersed and can't even start from the excess load.
M. Laitman: That has to do with the time, our time is like that.
Student: What's the recommendation, kind of like to hold on to it and aim it, like grabbing and holding on to getting the grip on a wild horse, and it's a good deficiency. How do you put all the emotions in it?
M. Laitman: Yes, it's a good deficiency but I don't think our work has to be any different than what it was in all other times. We need to come closer to the Creator and try to deliver to Him the deficiency of the friends. And to feel, to detect, His deficiency relative to us and how do we connect in order to realize His deficiency. In short, I said nothing but we need to work according to the times.
Question (Petah Tikva Center): (01:03:44) I also want to ask about the prayer of the members of the Great Assembly and our prayer. There are three worlds, we're trying to connect to one world maybe. The prayer of the Great Assembly seems like a complete, perfect form, truly like Torah which comes down from Mount Sinai. Whoever reads it knows that no matter what he says, however he thinks, whatever he will ever feel, he'll never be able to do it any other way or better than that. That's like the optimal whole state, as much as a person is capable of understanding matters.
There's the articles and the writings of Baal HaSulam and Rabash, which is what we live and breathe daily, and they detail what we're going to go through, think, and all kinds of things of that manner. And then there's what there is in a Ten, and each Ten of course does it in their own way and we're trying to raise together to the Creator whether we understand more or less.
How do these three things? It's clear that they have to become one thing, but how do these three things, what is the relationship between these three things: between the prayer that we as a Ten raise, which is usually a result of the lesson and what we've been through, through the words of the Rav, and then there's suddenly this exalted thing called the prayer of the Great Assembly. The gap is clear, but how do we create some connection between things, between this and that, between this most exalted matter and where we are?
M. Laitman: I think that if overall we're trying to be connected and climb from one state to the next, as you're saying, then we'll be able to do it.
Student: Is there a way to try to connect between the personal prayer of every Ten and the words of the Great Assembly prayer, to try to create a connection between these things, to create a force?
M. Laitman: Simply read it.
Student: To read, we're reading, and also probably each in his way is trying to and is aiming in his way. Is there any way to somehow bring these two closer?
M. Laitman: Only thing is to try and be together, there's nothing more. They give us truly complete recommendations.
Question (Petah Tikva Center): (01:06:37) A question from the Arvut team in North America, as a result of your advice they organized the texts that we read here in English and they're all gathering after the lesson together reading these texts, and there's a great impression from it. Friends really love it, there's high participation, 130 participants in the Zoom each time, and from that also they have these constant questions that are rising and that are being sent to them.
Now there are many questions, but the main point that's rising is, it's not clear to them whether they need to do a separate Zoom of men and women or is it okay for them to all do it together because simply also in the physical prayer in the synagogue, there's the men's side and the women's side, but there's like one space. And there's also those who say that on one hand, the big quantity of people is impressive and on the other hand, there's people, I see a face of a woman and it takes me out of my intentions, so they're asking what's correct.
M. Laitman: I think that it's good to say that we prefer in the prayer to have men and women separately during the prayer. It's more serious, it distinguishes between them, and it's easier for each one to aim themselves at the purpose of creation, the purpose of the prayer.
Question (Petah Tikva Center): (01:08:45) With the coarseness and heaviness today, it's much greater than ever in history. What does the Creator really demand, or what does He need from us through the prayer in order to be closer to Him?
M. Laitman: That we will connect more both between us and to those words that we see in the prayer, and try to raise ourselves using those words to a state where we would be connected between us and with the Creator. There aren't any new prayers for each and every period that belongs to a specific period of time, rather deficiencies are the same deficiencies, and the means are the same means. We need to see it in our work.
Question (Women Spain): (01:10:21) If the Creator hears the prayer of many, are we talking about quality or quantity of what's in the heart?
M. Laitman: Both. There isn't a prayer that is entirely focused on quantity or quality. It's both.
Question (Women Ukraine 2): (01:10:54) Did we understand correctly that according to your advice, also the afternoon lesson and also now, at five we can read Pirkei Avot?
M. Laitman: Who's in charge of that here?
Student: She's asking you; do you recommend for us to read Pirkei Avot in place of the Study of Ten Sefirot that we're reading?
M. Laitman: I can't say. It depends on whom.
Student: The meeting is now at 5 a.m. when there will be a prayer in the center of the men. Do we, the women in the Arvut system, should we open Pirkei Avot and read? Did we understand you correctly?
M. Laitman: Again?
Student: I'm repeating after her. At 5, in 45 minutes when the men integrate here and read the words of the Great Assembly prayers, is it appropriate for the women to read Pirkei Avot like you recommended yesterday in the afternoon lesson?
M. Laitman: I think yes. If they don't understand the prayers enough, then it's better to read Pirkei Avot in place of that.
Question (Petah Tikva Center): (01:12:42) I’ll add another question. Is it better to read the prayers of the Great Assembly that we read or the Pirkei Avot writings?
M. Laitman: They need to feel it themselves. Where is their heart?
Student: Okay, another question that I received from the Russian speakers who live here in Israel. Is it better to read a text in Hebrew and to try and read the text in Hebrew or is it okay to read the text in Russian?
M. Laitman: No, it's recommended to do it in Hebrew. Recommended to do it in Hebrew. If they repeat it daily, then ultimately Hebrew will be closer and easier.
Student: Another question, a question coming from women in Israel. What do you recommend for them to read in parallel? In their Ten, in the end of the lesson, what does it recommend for them to read between them?
M. Laitman: During their free time?
Student: At the end of the lesson, there's women that participate in the morning lesson. What is recommended for the women to read at the end of the lesson? There's Tens that read like the men, the prayers of the Great Assembly words, and there are other actions that others do. Do you recommend for them to also do in parallel, read the same short prayer that we read?
M. Laitman: I can't say. I can't say. Whatever is closest to their hearts.
Question (Petah Tikva Center): (01:14:27) I'll read from the article. It says: “He writes, one who feels more his smallness is more capable of giving forth a real prayer from the depth of the heart, because he knows that he's not capable through these states to be saved from the state.”
So, I want to ask about the state in the Ten. I see there's two approaches. There are Tens, like I said at the end of the lesson, they build a common prayer. They have some process where every friend expresses his prayer. They try to compose together a prayer that's common, to be impressed by it, and to work with it throughout the day. There are Tens that do it differently.
They say a person needs to start alone in the work of the connection. Otherwise, the prayer is not real. And then from the lesson, from the article, or from the words of Rav, they take some kind of new form of connection that they heard, and they're deciding of a mission. Not a prayer but a mission from the lesson that we work on. And then as a result of that, they say, if the prayer breaks out from the heart, then we'll get there. And throughout the day, they talk about that task there, that mission, but don't talk about prayer. So the question is, what's the correct approach? Because there's Tens that do this and that. What's the correct approach?
M. Laitman: Maybe it has to do with character. Each group has its own character. Then we shouldn't determine it for them but leave it to how they think about it. So, in those things, I'm very indecisive, soft about it. We'll leave it up to them. But it's clear that we wish for them to determine clearly to do it this way or that way for themselves.
Question (Petah Tikva Center): (01:16:56) We have more about the prayers of our friends overseas; there's also a question whether to read the Hebrew or to read the translation. Because you can read the Hebrew or the transliteration of it. Or should each read the translation in his language? Or is it best for them to get to know the Hebrew?
M. Laitman: Both are important. I would recommend to them that it's better to read the Hebrew. In a short period of time, they'll start to receive it, to have it and things will be easier.
Student: Meaning, even if someone doesn't know Hebrew, but he should read the text in Hebrew, and they have the meaning in the translation there.
M. Laitman: Yes, the words repeat themselves. There's no problem there.
Question (Petah Tikva Center): (01:18:03) I always remember when we read also in the first few years, the reading of the prayer was very quick. And also now we're reading it fast like in this straightforward thing, and friends ask, why are you reading fast? Let us concentrate. Be slowly, slowly in the matter, etc. What's the reasoning here?
M. Laitman: I also think they're right, but do you have time for that? I don't think so. I think that part by part you have to read it. It should be clear to them what they are reading, and from that, they'll come closer to the language as well.
Student: The question is about the pace of the reading because we're just like always, we used to run with it. And there's those who say, why are we reading it so fast? Let's slowly, slowly, we'll understand it, we'll absorb it.
M. Laitman: I don't know if going slowly will help, but you can try both ways, I can't say.
Question (Petah Tikva Center): (01:19:38) What's the importance of the prayer that we do at the end of the lesson, so we'll be together?
M. Laitman: In the end, we will understand the meaning of the words and we'll be able to get closer to the text that King David composed, typically speaking.
Student: So, it's a group action. This action that we do.
M. Laitman: Yes.
Student: Also today in the lesson, you said it's mostly important to read the words and do them together.
M. Laitman: Yes.
Student: What does it mean to do this action together?
M. Laitman: Together is when everyone is thinking of the words, the combination of the words and everyone is thinking of the same state to which these words can bring us.
Student: Okay, and we need to do it simultaneously, all of us together.
M. Laitman: It is recommended.
Student: I'm asking because to continue what the friend raised, there's the matter beyond that, that when we're running fast, there's the matter of the friends begin, they take the Tallit and the Tefillin until they get to the point where they do it slowly, etc. Usually, the reader starts reading and he starts real fast with great love and when he gets to Shema, already half the hall is still arranging themselves. I'm already in the feeling that we're doing it for a week, I'm in the feeling that we're not together in the action. So, the question is, how much do we have to do it to start together; It's okay that the framework we're in?
M. Laitman: Look, it can't be together, we don't have to try to be together completely.
Student: Meaning can read it in each in his pace and it's like we're starting together.
M. Laitman: Yes, this is called the time in which we pray together.
Student: Because there's friends that are also continuing afterwards a little bit.
M. Laitman: That's fine.
Student: So, the general framework that we're in, that's what defines the togetherness here.
M. Laitman: Yes.
Question (Petah Tikva Center): (01:22:13) About the prayer of the Great Assembly towards women. When they wake up in the morning, women that are not connected to the lesson, they get up in the morning, they start their day even before they hear the recorded lesson, do they need to read the text as a text, or should they hear it as a recording?
M. Laitman: You can hear it as a recording.
Question (Petah Tikva Center): (1:22:57) Rav, how can every such lesson become a prayer?
M. Laitman: Our lesson right now? Or the lesson inside the prayer?
Student: Our lesson and every meeting of ours. How do we turn every meeting of ours?
M. Laitman: You need to think of the goal. Then you will feel what you're going through in the prayer.
Student: Is there something that we can do as far as our intention, how to come to such a meeting, to such a lesson, to hold on to such prayer not just for ourselves but for others?
M. Laitman: Yes, you have to think about it, you have to talk about it and it will happen this way.
Question (Petah Tikva Center): (01:24:03) Why does he write that the main part of the work is prayer? It seems like the prayer is actually some result.
M. Laitman: No, it's the work in the heart. Prayer means work in the heart. Whatever a person wishes to attain, he turns to the Creator. That is prayer.
Student: But it seems like most of the work is not necessarily in prayer, it's mostly in recognizing the state a person's in, to exert in connection, to perform all kinds of actions in order to reach the prayer, but the prayer is kind of like some consequence; why does he call it work? Why isn't it just simply the consequence of the work?
M. Laitman: That's how we call it. To me it's clear.
Question (Petah Tikva Center): (01:25:29) Sometimes the Creator prepares him, a person with some recognition of evil in certain states, and it's a person assured that the Creator is correcting his evil, through his prayer.
M. Laitman: To what extent the prayer corrects him, in short.
Student: Yes, the Creator put him in the state, a person turns to the Creator, prays, cries out. There's a matter here of how is he assuring himself that this truly is being corrected, that the Creator is correcting it?
M. Laitman: You should ask the Creator. This has to be very clear.
Student: There are fundamental things in relation to others, things like being joyous for certain moments, and things that he doesn't correct, or it takes him like 20 years to correct something. Why is it so, why doesn't he just correct it and that's it?
M. Laitman: Turn to Him.
Student: I'm turning, but well, I'll say something else. He recognizes the evil to a person, he discloses that to a person, and then a person kind of abstains from the evil. It's not a correction, the evil remains. What's that, so what's the prayer for altogether?
M. Laitman: The prayer is the correction.
Student: There's no correction here. He disclosed the evil to a person, a person abstains from the evil, abstains from it but he doesn't correct it, the evil remains. He still has joy for certain things, he has a corrupted attitude towards others, so you abstain from it.
M. Laitman: It could be a correction after all. I don't know.
Student: But you're the one with the experience, will it correct or not?
M. Laitman: If a person thinks about it, and goes through it, signs will be corrected.
Student: So last question, what is the prayer actually?
M. Laitman: Prayer is a request from a person towards the Creator.
Question (Petah Tikva Center): (01:28:12) We say that raising the deficiencies to the Creator is prayer, and in parallel, to complete the friends. I'm hearing a lot you're using the words, to complete the friends. Isn't completing something that the Creator gives a person, something that he has the ability to do something with it then?
M. Laitman: Could be also.
Student: Meaning that until he receives something that he can complete the friends, he needs to search for what the right deficiency is to turn to the Creator with?
M. Laitman: It's recommended.
Student: How, I don't know, how to find the common lack in the Ten?
M. Laitman: We need to be connected to one another as much as possible. As much as possible to be connected to one another above our own ego. That is the main thing. If we check ourselves, if we wish to feel ourselves there above our ego, then that's what we'll see in the eyes of the Creator, and He will already do all kinds of special actions with us.
Question (Novosibirsk): (01:30:30) Many of the friends have expectations from all that is happening right now. There's certain foundations, fundamentals that should be clear to a person towards what he's nullifying in the Ten, because if each follows his heart, it differentiates between us in a certain way. So what exactly does the Ten need to take upon itself?
M. Laitman: This will take a long, long time. It's still ahead of us. Before your impressions from the group, everything we go through begin to fit so that the contradiction, the conflict that awakens in you toward the friends or relative to the friends, these oppositions, these contradictions are good, they're beneficial. Since anything that is found in each one of us comes from the Creator. And everything that contradicts in each one of us, the friend, etc. that too comes from the Creator. You can see how the Creator, in a single action, awakens all forms of contradictions. And all of it, so we'd be able to better understand Him. All of its possibilities. So, let's advance and then we'll see what will be of us.
Question (Turkiye): (01:32:53) Rav, when one prays to the Creator, he feels that the Creator led him to that prayer. How to approach this situation so that one can maintain a full feeling of prayer?
M. Laitman: I didn't quite understand. Can anyone repeat it?
Student: A person led a person to the prayer, and he's in the prayer. How to maintain that feeling of, that complete feeling of prayer? Rav, we'll ask again. When a person prays he feels like the Creator led him to that prayer. And he feels like he's disconnected from the prayer because the Creator brought him there. So, the friend is asking how to approach this state so that I will be able to keep the complete feeling of prayer. Where it says, I have exerted and I'm praying?
M. Laitman: How can I after feeling that it's the Creator who brought me to the prayer, how can I accept the prayer as influence from the Creator, from the upper force? It's not that He brought me.
Student: If the Creator brings me to prayer, how do I, how to continue in the effort of the prayer because he feels that the Creator led him there, so he's in rest, and the Creator brought him to that. So, he's asking how to continue in the effort that I'm praying with my efforts?
M. Laitman: What would you tell him?
Comment (Petah Tikva Center): (01:35:19) First, the question is whether he's talking about the prayer, the written prayer and if so, to just deepen more into what's written there. To enter and try to enter inwards and if it's a prayer of the friends, then to deepen into what the friend is trying to say, constantly deepen into what's not in my mind, in my intellect.
M. Laitman: Okay, that's an answer. Do you have something else?
Question (Petah Tikva Center): (01:35:56) Good morning. It's to give back. For example one of the prayers I have is that; give me the fear to succeed and to give back so I don't waste my time, waste my life.
M. Laitman: Okay.
Question (Petah Tikva Center): (01:36:32) Can I ask the reader to read the part where the main work is prayer? It's in the article, paragraph in that page. I think I wanted to read it. It starts with the paragraph, it says, and the essence of the work is prayer. In mid article somewhere.
Reader: (01:37:02) And the essence of the work is prayer. Since only by prayer can one exit the public domain and enter the domain of the single one. This is so because when it comes to prayer, great and small are equal. Moreover, one who feels one's lowness can offer a more genuine prayer from the bottom of the heart. For he knows about himself that he cannot deliver himself from the straight on his own. Then he can say that actually those who were created with special talents and qualities of subtlety can do something on their own. Whereas those without the special gifts and good qualities need heaven's mercy. Thus, only this person can offer an honest prayer.
Student: Yes. Thank you. Meaning in the end we have to reach this genuine prayer that comes from the bottom of the heart with all the actions that we do in the Ten. With all our different things, we just have to ask for the mercy from heaven all the time?
M. Laitman: Yes.
Student: Is that why we have to walk around with it in our heart all day long?
M. Laitman: Yes.
Student: Just to ask for mercy from the heaven?
M. Laitman: On that it's written, may he pray all day long.
Question (Petah Tikva Center): (01:38:49) Rav, I remember you once told us that with Rabash the preparation was very long, meaning before the prayer. There's this time of silence, etc. First of all, how important is it for there to be such a preparation or something that's similar before the prayer? And the second thing is, what can we learn from that for our actions, for our prayers?
M. Laitman: I don't know. Rabash typically behaved with us according to the book, by the book. We came to pray, we made some blessings before the prayer shawl, blessings before the tefillin and then a prayer. And all the way, simply. The reader, or the shatzs, the public messenger, was conducting the prayer and we repeated it in some places, and that's it. And it was extremely simple. There were people who would pray for half an hour. There were people who would finish the prayer in 20 minutes, even 15 minutes. And he didn't speak about it, he didn't say it should be this way or that way. Rather, the main thing was the participation of everyone. That's it. Therefore, I also don't think that right now students everywhere who are praying should also be doing the same.
Question (Petah Tikva Center): (01:41:16) Can Rav explain to us, after so many years that we didn't perform this action of prayer in the morning, what happened now that suddenly we are beginning to pray? If you could explain where that stems from.
M. Laitman: From my desire. That's it.
Question (Petah Tikva Center): (01:41:43) Rav, also something that's written here in the text, he says in the third paragraph, I brought the language of the scriptures so that you understand that love of friends is not something that is a matter of the group of friends of Hasidism, rather, it is the teaching of our sages who saw how necessary was the uniting of the hearts into a single group for the reception of the face of Divinity. If we can explain what it is to unite the hearts in order to receive the face of the Shechina.
M. Laitman: No, we learn about this everywhere. If we manage to connect by that, we construct the vessel called Shechina, that is still in exile from us and we bring it into revelation.
Student: The principle is clear, we talk about it, but what is this matter of the unification of the hearts?
M. Laitman: The connection of the hearts.
Student: There is what? What does it need to be?
M. Laitman: To be as one man, as one man in one heart. All these words are familiar to us but what we need is nevertheless to insert them deeper into our hearts.
Student: And this brings to the reception of the face of the Shechina, which is?
M. Laitman: Yes.
Student: Which is where the Creator is revealed.
M. Laitman: The Shechina, Divinity, is our mutual Kli where the dweller is revealed, the Creator.
Student: And we connect to this common vessel through the grouping of our hearts?
M. Laitman: Yes.
Question (Petah Tikva Center): (01:43:59) A question about the prayer. When you told us that we're beginning to pray, everyone was excited and the whole Kli, and then we were told kind of like that, we're doing it only here. There won't be a broadcast, there won't be anything and it kind of feels a little bit kind of like fractioned. There are the English speakers that have their own prayer, the Turkish speakers have their own thing, and the Russian speakers, from what I understand don't have anything altogether. And there's this opportunity that was felt like something that could stem from a very powerful prayer that stems from here and the whole friends in the world Kli have the opportunity to connect to and to join this prayer in one way or another that was taken from us.
M. Laitman: But we have people who are responsible for all this prayer, the friends, who else; there are few people like that. So, we need to turn to them and ask what is about, what is the reason?
Student: Correct. Yesterday, after the lesson, they told us that you are the responsible person and we are following you and that’s how the decision was made that was taken from that.
M. Laitman: I cannot be the responsible for what’s happening each day, according to the clock because my state is deteriorating and who knows how long I’ll be able to function and consistently, clearly.
Student: So, is there something that prevents us from doing this prayer together? Maybe we need a certain preparation, certain materials?
M. Laitman: Talk about it, talk to each other and decide. As much as I understand the problem, okay?
Question (Petah Tikva Center): (01:46:14) Just to be precise about it. What we said that we consult you, and of course we take responsibility, and we lead, and it is not on you. But yes, a question that repeats itself all the time between the words and also in an implied way, why don't we broadcast the prayer that is happening here amongst the men to the whole world Kli, so that all be able to watch and see? Do you think it’s worthy, is it correct, or is it intimate and it shouldn’t be open up to broadcast?
M. Laitman: I don't know. You know the world Kli today and you know better than me what you’re about to broadcast, I don't know. We have to try, but surely not everyone feels comfortable hearing the entire prayer in Hebrew from the beginning to the end. So I don't know.
Student: The recommendation of the friends, after we checked it, is not worthy it’s not necessary as far as the image, they’re also different traditions and customs, it’s not suitable and it also might confuse many people who do not know it, we have different religions, different perceptions. That’s after consulting all the fractions about it, all the factors.
M. Laitman: Okay.
Question (Petah Tikva Center): (01:47:54) I can also feel that it’s very difficult for us to do a scrutiny as a society. It’s like now we are talking through you with one another which kind of makes the conversation difficult; we don’t have a platform, we don’t have a special time were we can sit like a society, like men and to talk openly. I see how even it the Ten how difficult it is. And there are all kinds of frameworks that prevent us to come to that discussion.
And I’m turning not to you but to everyone, that we should think about how we can open this discussion because I am certain that for every problem we can find a solution. If we don't broadcast it in Sviva Tova, maybe we can do a Zoom to all of those who are interested, we can do all kinds of, we can open it, really in a way that we’ll also prepare our friends, who may not know it very well in different frameworks, what prayer is, what a Tallit, what Tefillin are, why we wrapping around, etc. You also did many meetings about this actually that we can bring from the archive.
M. Laitman: I guess, I don't remember. Okay, so do it. Create some sort of a summary of all these things. First of all, we need to find out if people are interested and then, accordingly, to see. Maybe have a lesson every once in a while about the interpretation of the prayer, but all these things; although I don’t feel it, you have to uncover the need, ok?
Reader: (01:49:55): About a lesson about scrutinizing the prayer?
M. Laitman: Sure, let's do it if we need it.
Student: Yes, let's do it if it's suitable.
M. Laitman: Prepare it so you know what's inside the prayer, why it's written this way, and not a different way, and when do we change the regular prayer according to certain days and holidays. You can explain it quite simply and shortly.
Question (Petah Tikva Center): (01:50:37) I have another question. There's friends who are really drawn to this prayer, to this whole, I'll call it externality in a certain way. There are those who are on the contrary, they're really repulsed by it. There's in the middle, that's okay, they don't care this way or that way. What's the recommendation or your guidance to those who are really drawn to all the ceremonial things of it and those who are rejected by it?
M. Laitman: You need to organize the ritual part of it so it will be the correct envelope for the prayer and then you won't have strong feelings in either direction. This ritual should simply protect the prayer. After all, the prayers were composed by the people of the Great Assembly, Knesset Gdolah. They decided that it should be this way and not any other way. We need to try and tie ourselves to them.
Question (Petah Tikva Center): (01:51:58) Rav, a few moments ago you said that your health is deteriorating, and you don't know how long you'll be able to be with us. I'm certain that maybe in the whole world, there are at least 10 very good doctors that can sustain you until you’re 120 and beyond.
M. Laitman: Okay, we can talk about it later. It's not for the lesson.
Question (Petah Tikva Center): (01:52:33) Something small, Rav, in the prayer there's the text that each of us reads for himself. I, during this week, didn't manage to finish the text. Whenever they said the prayer is over and I was left with the part that's unfinished, should I finish the text and then connect to the summary of the Ten?
M. Laitman: No, it doesn't matter.
Student: So as long as we do it together.
M. Laitman: Do it together.
Question (Petah Tikva Center): (01:53:02) Also about that, as someone who didn't grow up with that. I feel like the matter of the pace is very important. Even the difference between four minutes and six minutes makes a big difference as far as the ability to, and also the question arises about how to make it a common experience because if it's all silenced and each is with himself, it's hard to feel it and it's also happening while you're organizing yourself. It feels very hastened like that. Rushed.
M. Laitman: This is a matter of time. Time, habit. It will work itself out.
Student: I don't know if it's worthwhile for there are parts that we should really read together.
M. Laitman: Yes, that depends on how they arrange the prayer for you. In each and every prayer there are such verses, such parts that it's recommended to read it together.
Student: So, we'll help us synchronize?
M. Laitman: Yes.
Question (Petah Tikva Center): (01:54:14) There's a group here that devotes its life to manage this place and work with you, with your blessing and coordination with you. And lately, there's more and more of a feeling that there are many opinions and we're not certain that what they're saying is correct. And many different things that come out of that. It's in my eyes, it's a great flaw that could happen here and I think we need to strengthen these people who are doing this work for us all. And if someone is really burning, you can ask to join those things. But each time there's this process where people are trying to bring up these things, and we have to, in my eyes, we have to be very cautious about it, because if these are happening while you're here, I don't think what will happen later.
M. Laitman: This is true, I agree with it 100%. So, there's a general opinion, who are the people who decide on the order of things; Dudi, or Gilad, who do you need?
Student: The group, Dudi, Akoka, Mushi, Akoka, whoever is managing these things, they're doing it for years and their whole life is around this. Meaning I come here a little to the lesson and here and there. What do I even have to say to even argue about these things? I should just say thank you, that's at least how I feel.
M. Laitman: I understand you, I agree with you, okay.
Question (Petah Tikva Center): (01:55:52) We already talked about it, if there's a dispute or something unclear, there's the friend, Mikhail Sanelevich, he's the head of the organization, he decides in the end, he knows how to do this, and he's very, in a measured way, he's very experienced. It's not opinions, someone needs to make a decision in the end. And that's what we said, there’s Mushi Sanelevich, he's the one that makes that final decision.
Student: I'll add that if the decision came up that we're not broadcasting, believe me, believe us, we made a scrutiny, it's not like someone feels it after 30 years. Also, I want everyone to be here in connection and if a decision was made, I can't say this in the broadcast and I also can't say it to that same person, because there are things that we don't say. Just simply, there are things that you have to trust us and that's it.
M. Laitman: Okay, I agree with his opinion 100%.
Reader: (01:57:05) Announcements.