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

Daily Lesson (Morning) December 31, 2024.

Part 1: “Arvut on the Way to Lishma”- Selected Excerpts from the Sources. Item #2.

Reader: Hello, we are in a lesson on the topic of “Arvut on the Way to Lishma”. We'll be reading select excerpts from the sources. We're on excerpt number two now. You can find our study materials on Sviva Tova and the Arvut system, and you can also send live questions to our sites. We are in a lesson on the topic of “Arvut on the way to Lishma”, excerpt number two from Baal HaSulam.

2. Baal HaSulam, "The Arvut [Mutual Guarantee]", Items 17-18

Reading: (00:36) If they keep the Arvut to the point that each one cares and satisfies the needs of his friends, they can fully observe the Torah and Mitzvot [commandments], meaning to bring contentment to their Maker.

Reader: Excerpt #3

3. Likutey Halachot [Assorted Rules], Hoshen Mishpat, “Rules of the Guarantor”

Reading: (01:45) Precisely through the Arvut, when all are regarded as one, precisely by this they can observe the Torah, since the essence of love and unity is in the desire, when each one is pleased with his friend, there is no disparity of desire between them, and they are all included in one desire. By this they are incorporated in the upper desire, which is the end goal of the unity.

Reader: We will be reading excerpt number two again.

2. Baal HaSulam, "The Arvut [Mutual Guarantee]", Items 17-18. - Twice.

Reading: (02:45) If they keep the Arvut to the point that each one cares and satisfies all the needs of his friends, they can fully observe the Torah and Mitzvot [commandments], meaning to bring contentment to their Maker.

Question (Petah Tikva Center): (04:08) Can I ask what it means, “until each cares and satisfies all the needs of his friends”?

M. Laitman: First off, we need to feel what the friends are missing, then perhaps he can participate in fulfilling their desire.

Student: Their deficiencies, it's a list of all their deficiencies, or his general deficiency and lack in confidence in the Creator, or faith?

M. Laitman: Yes, these are his primary needs.

Student: But even if it seems to a friend that he's missing something else?

M. Laitman: No, he feels his friends, and then he can fill their needs. Only then. He simply feels them the way they are in yearning to feel the Creator. So they can't do it themselves, or, perhaps they can, and he can help them carry out this action.

Student: How can he help them besides, in general, raising their spirits?

M. Laitman: He can, he can care for them to feel what it means to fulfill, to satisfy the desire of the Creator, because they are outside of the Creator. They have the general desire. And he's outside the Creator and outside of them. That's why he can be in this role.

Student: Does he pray for them to have the forces, or what is to truly help a friend?

M. Laitman: With his desire, he tries to carry out such action that can position them correctly relative to the Creator and toward infinity.

Student: So this is mostly work with his desire?

M. Laitman: No, no, no, no, no. Certainly, it's in the desire.

Reader: Excerpt #3.

3. Likutey Halachot [Assorted Rules], Hoshen Mishpat, “Rules of the Guarantor” - Twice.

Reading: (07:45) Precisely through the Arvut, when all are regarded as one, precisely by this they can observe the Torah, since the essence of love and unity is in the desire, when each one is pleased with his friend, there is no disparity of desire between them, and they are all included in one desire. By this they are incorporated in the upper desire, which is the end goal of the unity.

Question (Petah Tikva Center): (09:39) What does it mean that the essence of love and unity is in the desire?

M. Laitman: After all, how can we attain unity between us? By having a desire for it. By wanting to observe the unity. That's why you have to care about that.

Student: Our Kli is made of many layers of the desire. Some more external, some more internal. Are there all kinds of degrees in the observing of our Arvut? Can each, according to his circle, observe our Arvut towards the whole Kli?

M. Laitman: I didn't understand.

Student: We're incorporated from all kinds of circles in our Kli. Can we observe the Arvut on all kinds of levels? Are there several degrees for the Arvut, or is it some one concept that is general? Can each feel that he's part of this Arvut?

M. Laitman: Part of the Arvut, which is greater than what a person has, he can certainly attain this. But we're talking about a general Arvut, inclusive of much more than what a person can even imagine. And he attains the need for this Arvut to some extent, and he carries it out.

Question (Petah Tikva Center): (11:28) What's the connection between desire and deficiency?

M. Laitman: Deficiency is something a person feels that he's lacking. Precisely. With his will to receive, he can feel that such and such desires he's unable to fulfill, to satisfy, and he feels a certain degree of sorrow. This is his lack in fulfilling and satisfying the other. He feels it in the other, seemingly, that he's incorporated in. In this way, he's incorporated in everyone.

Student: So the deficiency, let's say, he feels for filling the other, is that preceding the desire when there's a common desire?

M. Laitman: Yes. A common desire is something that belongs to the Creator.

Student: He writes that each is satisfied for his friend, or pleased with his friend.

M. Laitman: A person is simply with the lack to feel his friends, and to feel what they're lacking, and reach a state where he has what to fulfill them with.

Student: And then that deficiency becomes a desire?

M. Laitman: Yes.

Student: And it moves one into another?

M. Laitman: Yes, if a person tries to be immersed in it more and more, it comes to a state where this is how he will live.

Question (Petah Tikva Center): (13:33) Why does a person need Arvut? In order to reach connection, or to sustain the connection?

M. Laitman: In order to sustain the connection. In order to attain the general connection, which is the complete vessel.

Student: Even before we attain the connection, what's the concept of Arvut for us?

M. Laitman: We can't understand it before that.

Student: When we want to connect, what force is working that connects us if it's not Arvut?

M. Laitman: It is Arvut, but it's a partial form of Arvut, mutual guarantee.

Question (Petah Tikva Center): (14:30) I heard that one who's a guarantor, or responsible in Arvut, can complete the friend when he's not capable of doing it, and do it in his place. The work with my friend is constantly making him greater in my eyes, up to a godly level. How do these two actions work out? I need to come as the smallest in the society, the most lowliest of everyone towards my friend, and see him as the highest degree. The action that I can complete for him seems to be opposite to this action of seemingly being able to complete him, meaning that I'm a minimum like him, and I can do it in his place. How do these two actions not cancel out one another? Of uplifting and making a friend great all the time, and to acquire the ability to complete him on the other hand.

M. Laitman: It all stems from yearning to see the friend as complete, whole, satisfied, being with desires, lacks, actions, where he also satisfies others, and he connects everyone to the Creator. And if he tries to be like this, then with the help of the Creator, he comes to it. At least he feels that there is such a state, and that he can reach it at some point.

Student: It's not understood to me how to look at my friend and see in him godliness, the Creator, and how I have the audacity to somehow sign that I will be like him the moment he seemingly doesn't do something, some command of the Creator. It's like, I'll be prideful if I say such a thing.

M. Laitman: Not necessarily. It doesn't stem from pride. Pride is from a false high point.

Student: I can raise my friend above me with the action of making the friend great, as I come like the heel in the society and raise everyone to the degree of the Creator. The gap that's created in the Arvut, I'm trying to cancel it. Meaning, for me to be in the same degree as my friend and to do what he's doing at the moment if he can't do it. So, how does the Arvut not cancel the exaltedness and sublimity of the friend?

M. Laitman: You merely want to reach his degree, you want to support him, help him, be as a support for him. Consequently, it doesn't disturb me.

Student: There seems to be a clash here. The fact that I, it's like I am looking at Rav. I look at Rav, there's a huge gap between us. Rav is in another world from me completely. That's how I want to see my friend as well. So how in Arvut do I assume the seeming, me doing, I'm looking at the other and I'm saying, oh he's my Rav. Even if he's my friend, I say he's my Rav, my friend, and if by chance I replace him in the action that he's supposed to do now. It doesn't work out for me to say such a thing or to even think of myself such a thing?

M. Laitman: No, there is such a concept, Rav-friend.

Student: Yes, I know there is, but the fact that I, I will come and I am a guarantor for my Rav, it's not logical.

M. Laitman: A guarantor is something else. There are additional demands there.

Question (Petah Tikva Center): (19:41) Let's say, friends think of me as not being enough in Arvut. What's your advice for me to perform actions, for me to feel that I'm in Arvut with them?

M. Laitman: Try and add as much as possible in connection.

Student: In words I understand, but in actions what is it?

M. Laitman: The actions, these actions you can specifically do.

Student: For example, what? What's more?

M. Laitman: For example, what are they lacking most? That which, you know, if you bring it to them, they will feel that you brought it to them.

Student: What do I need to show them? More devotion? More persistence?

M. Laitman: Devotion, determination, yearning for connection, displaying a desire to the Creator.

Student: A desire to Creator to apply what's missing? And all that is still not considered spirituality.

M. Laitman: Yes.

Student: Arvut is actually not spiritual attainment yet.

M. Laitman: It's not attainment, but it's an action toward attainment, for attainment.

Question (Petah Tikva Center): (21:46) I want to ask about this thing called “all”, or everyone. There's some importance towards the perception of our spiritual work, what's an individual? I can say how I feel, but I have no concept of how others feel. How do I depict them in my eyes? For example, you could be in a society of two people, so it's easy to emphasize it. One who is in complete Arvut, and there's really no one; he's just sticking to the concepts of us and we as one. And the one next to him is his friend, and the society can be in this egoistic thing, that there's me, and there's him. Meaning, you have to, like right in my eyes, I feel there's Arvut. In my eyes, it seems like we're one. In my eyes. And then the meaning of it is that there could be a group where one will attain spirituality in it and live in it, in spirituality. And another, according to his perception, not. Is there Arvut between them? Is there such a concept that's connected to the group?

M. Laitman: No, there isn't.

Student: But each feels that he's 100% in Arvut. He's willing to do everything for the friend. There's no “I” in the relation between us. And as far as to him, they're one. He's seemingly observing the law of Arvut existing in it. He's willing to just do for his friend?

M. Laitman: Yes.

Student: And the other friend in the group, let's say, feels only himself. He has many calculations with another friend. He's not in Arvut. He doesn't feel that he's even capable of doing it. Meaning, there's a great gap, he can't say “we” at all. There's a huge gap in the feeling. And if you take it to the Ten, ten people are in ten different degrees. And each for the word Arvut has different thoughts altogether. Is there something that's actually taking place between them? Or is it an individual feeling for each? Could be that one friend is in Arvut, and another friend in 80%, and a third friend in 30%. Is there such a common thing between them that you can say about it: “This is observing being sustained between them”. Whoever passes by this group can say there is Arvut between them.

M. Laitman: Yes.

Student: What is that objective factor?

M. Laitman: Something that connects them, processes them into one.

Student: That's not a personal sensation of each of the individuals in the group?

M. Laitman: Each one can be in Arvut with all of his forces, his forces of bestowal.

Student: What is the field that's built between them, if each is different?

M. Laitman: The common.

Student: Is there such a thing for them to be all in Arvut? Is it like with the deficiency one brings ten grams and another brings another ten grams?

M. Laitman: Yes, each one brings as much as much as they can.

Student: And what is the force of such a Kli that is made of different people?

M. Laitman: That's a great force because each one brings a part of his soul and then they connect. That happens by the upper force that connects them. The Arvut is something the Creator demands of people. That's why when they gather and they bring, they raise up the desire for unity between them, then this is the work of the Creator, he does it.

Student: If a person comes to an environment, let's say he's lucky and he enters a Ten that's very powerful and great Arvut between them, strong, warm connection between the friends. He is wrapped with warmth and he starts with an advantage compared to entering another Ten where there's not a good connection between the friends there. We don't feel good between them. So it's like the environment the person receives defines his ability to develop. It's not even in his hands.

M. Laitman: Yes.

Student: Where does that come from? Is he lucky that he fell in a good environment or not?

M. Laitman: Of course.

Student: What can a person do?

M. Laitman: That's something else. You can pray, certainly. We don't ascribe to the prayer the actions and capabilities it possesses. Everything is attained with prayer, everything.

Question (Petah Tikva Center): (27:09) We're talking that there's this principle of raising a prayer and the answering of the prayer, apart. Let's say, I see a friend has no importance of the goal. I pray for him to have the importance of the goal. When the Creator will give him the importance of the goal and how he will show it to me, that depends on the Creator.

M. Laitman: But you count in it.

Student: I continue to pray, but how do I know if I'm praying correctly? Maybe the friend is not getting importance because I'm making a mistake. Maybe not enough, maybe I'm not refined in my prayer.

M. Laitman: Certainly, this is how it actually happens.

Student: I can't make conclusions, and improve, and reflect, and improve it?

M. Laitman: If you have a deficiency for it, a lack, but it's in the condition, you'll have this lack.

Student: Okay, then there's another phenomenon that in the desire to receive. I see that I prayed for him for a month or two. I'm trying to improve and there's no result. Then I let go of it. Then I say, Rabash also writes, look how much I prayed and I didn't see the result I expected.

M. Laitman: Yes.

Student: But also there's some point there that..

M. Laitman: It's a very difficult point. And you have to find a different point for work.

Student: What is another point of work, for example?

M. Laitman: He writes, try to study with a different book, a different group, or a different teacher. Various such conditions that a person could find in his life. Not to say that he's born and then…

Student: A prince, a rich man?

M. Laitman: No, not a prince, the opposite. No, not unemployed, unemployed is without work.

Student: A laborer maybe?

M. Laitman: No. One who is born as a slave, 100%. What's he called? There's no word for it? Shavuy?

Student: A son of servants. A son of slaves? A hostage?

M. Laitman: No.

Question (Petah Tikva Center): (30:10) About that law of Arvut. Say in the Ten, a person feels that in the conditions he has, he manages to observe the Arvut.

M. Laitman: He manages.

Student: Yes, in the conditions he has, he's managing, but there's still things he's not successful with in order to observe the Arvut 100%. But right now, he feels that he's not capable. He doesn't have the abilities, but he wants. He just doesn't have the ability to do it, but what he is capable of doing, he's doing the max. How do we complete this gap between what you want and what you're not capable, what you want and you know you're lacking?

M. Laitman: You close this gap in a special way. In Arvut, you seemingly feel what's lacking in other qualities, other connections. That's what advances you. In Arvut, it doesn't matter how much. In other words, it's not a hero in strength but in brains. It's something else.

Student: It could be that in Arvut, I will see a friend, and externally, it seems like he's not in Arvut, but in his internality, he's doing with the conditions that he has, with his abilities and all that situation that he has, he's doing the maximum. So, he could be in that given moment in Arvut, and in another moment not in Arvut? Is Arvut something that's permanent, or can it change every given moment?

M. Laitman: It's something that can change any moment, and not only through a person, but through the environment, the concealed forces of a person. The Arvut is all of our power to reach something. It comes to us from the Arvut.

Student: So a person needs to examine himself every moment?

M. Laitman: I don't know if he can check himself and change himself at every moment, but the work can be in every moment.

Student: Because conditions change every moment before our eyes, and every moment, according to those conditions, we need to check if I'm in Arvut now. If I was in Arvut two hours ago, it could be that now I'm no longer, that I missed somehow. So we need to see these conditions and act appropriately each time?

M. Laitman: Yes, I would say that the feeling of time, past, present, future, depends on the Arvut.

Student: What's the meaning, if you could explain?

M. Laitman: You heard?

Student: Yes, past, present, and future depends on Arvut.

M. Laitman: And?

Student: The future, the past, it's not so clear how it's dependent on Arvut. What's past?

M. Laitman: Past is what's past. But the feeling of time depends on the Arvut, and it's revealed to a person as a result of the Arvut.

Student: Another question about prayer; what you said earlier, when a deficiency for prayer is created in me, I have a deficiency not for prayer, I have a certain deficiency that I don't attain, and you said that everything, everything is attained with that force, and we're not using it enough, the prayer.

M. Laitman: Yes.

Student: When there is a certain deficiency, at that same moment, is the filling for that deficiency there already, I just need to discover it?

M. Laitman: The fulfillment always exists in advance, otherwise it cannot be a deficiency.

Student: Even before I feel the deficiency, the filling exists?

M. Laitman: Of course.

Student: And this process of the prayer was meant to reach that filling, to reach it?

M. Laitman: The process of the prayer was designed to bring a person to a lack, a disclosure of the lack, in such a way that the deficiency will be revealed before him in practice, and he will attain it.

Student: And the external actions, when we have this corporeal world, were meant to help me reach that Arvut, I mean reach that prayer, with the help of external actions, it helps me get prayer? Or do I not have to have external actions?

M. Laitman: No, you must have them.

Student: I must, okay.

M. Laitman: In general, it's not that important, the external action, or internal action. Rather, what's important is the extent to which a person is looking to complete his state.

Student: You're saying that the action itself is not important? We need to look at it only as a means, it doesn't matter what it is in its essence, it just helps me build the prayer? It only helps me…

M. Laitman: One time it's revealed this way, and another time another way, all modes and manners.

Question (Petah Tikva Center): (37:11) I have a few questions. First of all, you said that the feeling of time, past, present and future depends on Arvut, what does it mean?

M. Laitman: Because the extent that the Arvut is incorporated in the past, present and future, and as much as the Arvut is incorporated in, of the Arvut, then the past, present and future acquire a new volume.

Student: What way is the time important for us to understand here, I'm trying to understand, how are times related to Arvut?

M. Laitman: The wholeness of the action, or the wholeness of the state, or the wholeness of the reward depend on the feeling of Arvut in them.

Student: Arvut is what, a present state, we need to be in Arvut between us in order to feel them now in the present, or all three times together, which is still not clear.

M. Laitman: No, for the time being, you cannot have these three times, and feel the time that's above them.

Student: What do we feel now, the Arvut in the present, or some expectation for it, for salvation from the connection between us?

M. Laitman: As much as you're capable of.

Student: I want to ask more, not about times. You said to the friend earlier, you were asked about luck, that one friend falls in this Ten, and another who falls in another. One falls in this strong environment, another in a different. And you said yes, it's where a person is, that's his luck, and that's what will happen with him, and we'll take him.

M. Laitman: He should work on himself and change his qualities in the direction he thinks he should…, that is necessary, and he will require change in the state.

Student: So my question is, from the society after a person sees that he was brought to this society, do we need to arrange equal conditions, more or less, for each of the friends who wants to reach Arvut, or not? It doesn't matter what town he fell upon, so he could be able to correct himself, will he reach Arvut and reach spirituality?

M. Laitman: Yes, generally speaking, yes.

Student: The second one, where it depends on man's work always?

M. Laitman: Yes.

Question (KabU 4): (40:45) Is there such a degree of connection where a person can feel what he's lacking in the friend's prayer?

M. Laitman: Yes.

Student: How do you reach that?

M. Laitman: Also with prayer, adding to the deficiencies that he's raising to the Creator, also the deficiency for that, where he wants to feel what is truly lacking for a friend, to have that as an internal discernment, deep and burning, and to be able to raise it to the Creator and pray to Him, to cleave to the Creator, also the friend.

Question (KabU 9): (41:42) How to recognize or be acquainted with the desires of the friends?

M. Laitman: We don't need to know precisely the deficiencies of the friends, rather we need to uncover that the deficiency of the Creator is awakening in us, and we advance accordingly.

Question (Petah Tikva 22): (42:26) Is the Arvut, a force that comes from the Creator?

M. Laitman: Attaining the Arvut, that's a force that comes from the Creator.

Student: Whether it's an individual attainment or a group?

M. Laitman: Individual.

Question (Turkey 4): (42:50) How can we increase the importance of Arvut in the Ten?

M. Laitman: Again.

Student: How will we be able to grow the importance of Arvut in the Ten?

M. Laitman: It depends on each one from the group and on everyone together, how much they all appreciate and value the concept of Arvut, because it includes something huge and final.

Question (Zechron 1): (43:34) Whether the incorporation of all the desires can come from a place of joy, or do we have to go through a great break until we reach it?

M. Laitman: The incorporation must come to such a state where we feel the deficiencies and the wholeness.

Question (Women Hebrew 2): (44:23) How can you see all the friends as complete and equal, if not all observe all the conditions for spiritual advancement?

M. Laitman: The fact that not everyone is fulfilling the conditions, then it's possible that the power of the group equals the feeling of inequality between them, and in the general Arvut, they are able to cover this deficiency.

Question (Woman Turkey 8): (45:28) I cannot participate in the morning lesson with my Ten, I participate each time with a different Ten. So who am I creating the Arvut with? Is it with the Ten that I participate in the morning lesson? Could that be my Ten?

M. Laitman: If she doesn't have a permanent Ten, you can't do much about it. There are such people, men also, women also, men, who don't have a permanent Ten.

Question (Woman PT 33): (46:05) Can a Ten define the minimum level of observing Arvut, and to summarize and agree between them what Arvut is?

M. Laitman: No, they are unable to.

Question (Petah Tikva Center): (46:32) At the end of this excerpt he writes, they are all included in one desire. What is this one desire they are all included in? Which is the upper desire. What is that desire?

M. Laitman: That is the Creator, who gives them, provides them this space in Him.

Student: But what is the desire itself that we need to receive, because it's one desire. It's like the fact that there are many desires, there is a certain illusion of sorts?

M. Laitman: The Creator provides them a room, a place, a desire is a place, where they can exist and feel themselves a certain character, a certain form, it's connected together.

Student: And in this connection he says that this is the essence of unity, is to feel the upper desires.

M. Laitman: The purpose of the unity is to feel the desire of the upper.

Student: And it's the desire we call desire to bestow?

M. Laitman: Yes.

Question (Petah Tikva Center): (48:00) In nature we see that still, vegetative, and animal, there is Arvut that exists in their systems. Now, we in this spiritual laboratory in the world Kli, we've gathered groups that have an inner similar inclination, and every group identifies that it cannot reach Arvut, it identifies that there's a certain difficulty. So here comes the question, what's the problem? Maybe I'll repeat the question. I'm saying, that in nature we can see that in systems of still, vegetative, and animal this concept of Arvut takes place naturally. And we have gathered here in this spiritual laboratory in the world Kli, friends who have this internal inclination that's similar, and, suddenly, they identify that they're not reaching Arvut, that it's difficult to realize this thing.Why does this happen in nature, and here with us, even though we have this common inclination, this common tendency, we don't manage to reach Arvut?

M. Laitman: I think that we can reach Arvut, that is actually our goal, and we are moving closer to it, more and more, each moment. However, the fact that we are inside our egos, that disconnects us, it simply places each and every one in a bubble, where he can feel himself and the world that he receives, the way he himself is perceiving the world. And that is our condition. That performing any action that connects us, that brings us closer to unity, not at all, only like that, the way we see it many times. Oh, how to say, those who are in the air, all kinds of… How to say? Small bodies floating in the air. Let's say… Mosquitoes. Mosquitoes, flies. A cloud.

Student: A cloud of mosquitoes.

M. Laitman: Yes, a cloud of mosquitoes. We work in the same way until we reach one time closeness, close enough to revealing one desire, and then accordingly the cloud loses its shape, because we shape it according to our corrupt forces. We make it this cloud that's rotating and equal in every side, in every form, and we will begin to portray it on top of our desire. The way we imagine the Creator to be.

Student: When a person or animal, it doesn't matter, is hungry, he's constantly engaged in how to achieve, how to get food. It's what consumes him, what he will eat, where he will eat, these kind of things. And the Arvut, this concept, does not consume you. It doesn't engage you. It's like you don't wake up in the morning and think, how to reach Arvut, where, how will we realize it, how do we awaken such a desire like food, so it will be necessary, because I hear that it's necessary.

M. Laitman: Food, sex, family are the three desires that a person is attracted to satisfy and derive pleasure from. What to do for not having a deficiency in Arvut, that we can exist without it and not feel any forms in it, that's a problem. That's our problem. That's why we need to look at our environment by myself. I cannot change anything. I can't get in there with a screwdriver and start changing any of those internal discernments. Whereas through the society, when I try to change something about it, all kinds of phenomena, all kinds of forces, consequently I will be able to change myself. And in this way I advance toward a state of correction.

Student: I can change my friends, but not myself. If I exert at changing my friends, that's the result that I will change?

M. Laitman: When you begin to change yourself, and you will feel the result from that in your relationship with the friends.

Student: So my change comes to being expressed in how I am in relation to the friends?

M. Laitman: Yes.

Student: What is the advice to want Arvut like I want food, sex, and family? How to reach such a…, because it's much more necessary. I need to walk around with it being much more necessary than food, sex, and family.

M. Laitman: Yes.

Student: How do we reach this necessity?

M. Laitman: We come to this necessity through treatment. Nothing besides that, simply arrange all the parts in our mutual Kli to be directed at this harmony. Which is specifically done for you.

Question (Petah Tikva Center): (57:30) Can there be a situation where a friend in the temple, and maybe there's one that observes all the conditions of Arvut, and all the rest not? Can he reach attainment?

M. Laitman: The conditions that we learn about in primary.

Student: Yes, He's one, he observes them all, he justifies them, judge them to the scale of merit. They partially observe it, partially not. Because according to what you explained to the friend, the way I grasp it, according to my perception, it's possible. So the question is, there's this clash. So what does it mean? Who's drilling the hole if I justify everyone? Such a state can't be altogether. If I come with a claim to someone and say, with that allegory, like, why are you drilling? That's my perception. I'm disqualified according to my flaws. So how could it be that if only I'm the one who's capable of drilling a hole, I have no right whatsoever to come to a friend and say such a thing? There's a clash.

M. Laitman: Why a contradiction? The fact that you can drill it and the others can't, and each one thinks the same?

Student: No, in such a state, it turns out that only I can drill a hole, a friend can't.

M. Laitman: Why not?

Student: Because when I look that he's drilling a hole, that's according to my flaws. How do I decide that, by what do I determine that it's him that's drilling a hole? Only by my flaws I can see such things. So it can't be. In what situation can I come to a friend and say, oh, you're not withstanding the conditions, or you're harming the Ten? Is there such a reality altogether? The question is simple. Can a person be in a Ten where there's one, two, three that are observing the conditions or not? Are they bothering him to observe the conditions of Arvut? Because that's what we're kind of talking about. The state that we've been to in these conversations that if not everyone does so, then they're harming. If they're not harming, it's not a problem. It doesn't bother you. You can continue. There's a big society. There's the atmosphere. There's the atmosphere. These observe. These don't. It doesn't matter. But if they are harming, then I'm looking at them, and my attitude is different. I don't want to be in such a Ten. I need to attract them. I need to draw them so that they will receive. So what's correct here?

M. Laitman: What's correct is that we need to accept everyone as holy.

Student: If I perceive it as everyone's okay, I need to seem like that. I need to love them. Let them love me, like Rav says. So that's 100%. That's the revelation of the Creator towards me. I just need to correct myself. That's the way I grasp it.

M. Laitman: Yes.

Student: That's why I'm asking, is there a situation of living in a reality where I can say that my friend is drilling a hole? Under that perception that I just said right now, it turns out that there's no room for such a reality.

M. Laitman: There isn’t.

Student: So what is this allegory teaching us?

M. Laitman: To see how much we can really be mistaken.

Student: So the understanding from this allegory is to see that I'm not okay. That I'm the one who's disqualifying friends or negating, according to my flaws. Is that right?

M. Laitman: Yes, let's say. Ultimately, the Creator covers everything with His own power.

Student: In the last few conversations that we had, you said that if there are friends that are notwithstanding these conditions, they're harming another part of the Ten. So what's the conclusion here from that? What should I learn from it?

M. Laitman: We should all try to extract from the connection those actions that bring us to correction.

Song: (01:03:15)

Кабала Медіа

Кабала Медіа

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Щоденний урок11 сент. 2024 г.(Morning)Part 1 Рабаш. Згідно з тим, що пояснено стосовно “полюби ближнього свого”. 7 (1984)

Part 1 Рабаш. Згідно з тим, що пояснено стосовно “полюби ближнього свого”. 7 (1984)

Рабаш. Згідно з тим, що пояснено стосовно “полюби ближнього свого”. 7 (1984)

Кабала МедіаCopyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені

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Sign in to like, save and subscribe to videos

Щоденний урок11 сент. 2024 г.(Morning)
Part 1 Рабаш. Згідно з тим, що пояснено стосовно “полюби ближнього свого”. 7 (1984)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені