My new article on Linkedin “Playing God”

Life is full of games. Animals, babies, children, everyone plays games. When we become teenagers, different games begin, which become increasingly sophisticated over time. We put on and take off personas of icons we admire or that influence us, but in the process, we lose touch with who we are.

Playing God means aiming to become similar to the quality of giving, the quality that engenders all of life. It is the most complicated and most intricate game in existence. It is also, by far, the most rewarding.
Games are a natural means of development. They help us prepare for our next level of development—physical, intellectual, emotional, or spiritual. As we grow up, we come to feel that we must hide our real selves and put on some persona that will be popular. This is how we begin to forget who we are.

As we grow up, we develop new personas for every new phase in life. We develop a persona for being with friends, a persona for being at home with the family, a persona for being a parent, a persona for being at work, with strangers, or anywhere else we go. In the end, even when we are alone and do not need to put on any front, we do not know what “persona” to wear because we are so unaccustomed to just being us.

Sometimes, at night, before we fall asleep, a question creeps into our minds: “Who am I? Do I really know who I am without all the masks and fronts I have put on throughout my life? And most importantly, will I ever find the real me again?”

The answer to that question is that it is possible, but on one condition. You need to play a special game for this, and put on a special persona: You need to play at being God. God is not some kind Santa sitting on a cloud, or an entity that governs the universe. God, otherwise known as the Creator, is a quality, an attribute: God is a quality of absolute giving and caring about others. Only the quality of absolute goodness can engender something since anything else looks inward, to please itself, rather than outward, to build a new and independent being.

Just like a mother engenders life through her love, the Creator engenders life through His love. If we want to find our true selves, we need to play at being like the Creator, in a state of pure giving and caring for others.

It may feel awkward, at first, but so does every persona we put on. Just as every persona becomes natural after a while, so will the persona of the giver.

Playing God means aiming to become similar to the quality of giving, the quality that engenders all of life. It is the most complicated and most intricate game in existence. It is also, by far, the most rewarding.

There are no losers in this game because you can play as long as you want until you win. When you win, you become the persona you were playing. In other words, the quality of giving becomes second nature, a new nature that you place above your original one, and both of them exist within you.

Once you have obtained that other nature, your perception expands to encompass all of reality. You suddenly understand why everything happens because you see things from the same perspective that created everything and sustains everything. You understand not only the present, but the past and future, too, become known, and “time” acquires a whole new meaning. As our perception becomes unbounded, so does our sense of existence, and life and death become phases of development, while we ourselves transcend both as we become omnipresent and omniscient like the quality that has engendered and sustains the world.
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My new article on Linkedin “The Scholar Who Knew the Greatness of Baal HaSulam”

Of all the people who were not his disciples, and with very few other exceptions, no one has written with greater admiration and appreciation about the work of Baal HaSulam than Prof. Eliezer Schweid, who passed away last week. Rav Yehuda Ashlag became known as Baal HaSulam (author of the Sulam [ladder]) for his Sulam commentary on The Book of Zohar. Schweid, winner of the Israel Prize in Jewish Thought, recognized the greatness of spirit behind the unassuming, scrawny figure who devoted his entire life to trying to save the Jewish people and the world from the impending catastrophes that he predicted they would bring upon themselves through hatred and hubris.

“Rav Yehuda Ashlag, Baal HaSulam, was among the greatest Jewish thinkers of his time. Seeking the truth—for it is the truth—was his life’s mission, his goal, and the manner by which to fulfill his life’s goal. It seems as though for this reason, he was known only to few.

“It is not the difficulty to understand his words that had left him unknown. On the contrary, Baal HaSulam had a rare gift for deciphering secrets and elucidating deep matters. His words are crystal clear, to the point that any reader attains through them the truth he shows by perceiving how it pertains to his life’s experiences.

“As a thinker on a mission, Rav Ashlag strove to become known in order to bring salvation to the world, but he spoke alone, a Jewish man among his oppressed and persecuted people, suffering, tormenting with him and with him, awaiting salvation. He addressed his people directly, as individuals, wherever they were, beyond parties and without a mediation of a party, movement, or specific school. This is why no establishment or institute stood behind him. That was the price that Baal HaSulam paid for his integrity, openness, his freedom of thought, and his bold spirit.

“However, precisely because of all those merits, his words were not enslaved to the shortsightedness of passing ideologies and are as pertinent and convincing today as they were then, and perhaps even more so, since much of what he had predicted came true. His explanations are still valid as a tool to cope with the challenges of the future of humanity, of the Jewish people, and of the State of Israel.”

And may I add: May we merit realizing the teachings of Baal HaSulam.
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Michael Laitman, On The Times of Israel: “Satan Speaks in Understatements”

Eighty years ago this week, the Wannsee Conference convened. It was named after the villa in Nazi Germany where the conference took place, and its purpose was to find a “final solution to the Jewish question” and make it Germany’s official policy. The result: a detailed work plan to exterminate all 11,000,000 Jews living in Europe and the Soviet Union. There was no drama at the conference, no expressions of hatred, just facts and details. Even words like “extermination” or “killing” were absent from the minutes of the conference. The final document simply stated, “Approximately 11 million Jews will be involved in the final solution of the European Jewish question.”

This is the face of institutional antisemitism, the most diabolical form of the most tenacious hatred. Like the rest of its siblings, this genre of hatred did not die at the end of World War II; it simply moved to a more spacious lodging. Now residing on Manhattan’s East Side, it has an entire complex at NY 10017, New York City, and the name of its new residence is the United Nations Headquarters. Everything else, however, has remained the same: The same hatred and the same determination to demolish the Jews.

There are, however, two differences between then and now: 1) The immediate target of the hatred has shifted from the Jews to the Jewish state, Israel. The Jews themselves will be dealt with later, once the Jewish state has been exterminated. 2) The Jewish question is no longer an internal German or European matter, as some countries argued during the war to excuse themselves from saving Jews. Today, the hatred spews openly from the entire world toward the entirety of the Jewish people.

In the worldwide campaign against Jews, every pretext is exploited and every trouble is pinned on the Jews. Not only Israel’s military campaigns to protect against rocket attacks from Gaza are exploited, but every misfortune that happens anywhere is blamed on the Jews. From the 9/11 terrorist attack through the 2008 financial crisis, to the Coronavirus, everything is pinned on the Jews.

We, the Jews, have but one remedy, one “vaccine” to protect us from adversity. Regrettably, for centuries, we have been the staunchest anti-vaxxers and have refused to swallow it: Our vaccine against hatred is internal cohesion.

Every spiritual leader since the inception of our nation has implored us to take it. Every prophet and every sage both promulgated it and warned us of the consequences of avoiding it. We have never listened, and we have always suffered the consequences.

The time is approaching when another round of Jewish anguish will unfold. As with everything these days, it will not be a local torment but a worldwide agony. As then, so now, the choice is in our hands to take the vaccine of Jewish cohesion above all divisions, or suffer the civilized, replete with euphemisms, deadly wrath of the world.

Snow lies in front of the House of the Wannsee Conference. On January 20, 1942, high NSDAP and SS officials met in the villa on Berlin’s Wannsee.

For more on the importance of Jewish unity, see my book The Jewish Choice: Unity or Anti-Semitism.
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Medium published my new article “Why Some Great Artists Are Nasty People”

They compose masterpieces that light up our lives, paint pictures that capture the spirit of their time, and chisel out vibrant icons from lifeless stone. Great artists enrich our lives and fill them with emotion and wonder. Yet, some great artists were (and are) nasty individuals. Composer Richard Wagner was a rabid antisemite. Of the seven main women in Pablo Picasso’s life, two went mad and two killed themselves. Gustave Flaubert, author of Madame Bovary, paid for sex with boys, and novelist Norman Mailer once tried to kill one of his wives. In fact, there are enough examples of obnoxious artists to make us expect them to be nasty rather than the contrary.

Indeed, there is no reason why creative people should be more “righteous” than the rest of us. Art and morality have nothing to do with each other, and if we expect them to be, it is our mistake.

Creative people, who are exceptional by their very nature, are even more prone to moral flaws than the rest of us. Their highs are higher than ours, and their lows are lower than ours. They move between extremes but in the end, they are the same as all of us: self-centered individuals.

We all contain both the highest, most noble feelings and thoughts, and the lowest, most despicable ones. Only when we recognize what we have within us can we grow. If we have only one side of the scale, we will never know the other side and will not be able to choose between them. We will be robots and not human beings.

King Solomon said about this, “There is not a righteous man on earth who does good and did not sin” (Ecclesiastes 7:20). In other words, only when we discover our true nature can we make a conscious choice to be good, and that is what makes us righteous people rather than robots.

Until we are corrected, everything we do is for ourselves. Artists are no exception, yet this does not diminish the greatness of their works. Because they go to extremes, when they are high, they create truly glorious works that we can all enjoy. Nevertheless, we should not expect them to be corrected in their personal lives because they, too, will have to go through the same process of realizing the wickedness of human nature and resolving to rise above it.

At some point, we will all have to reckon with our nature and acknowledge the harm we are inflicting on each other and on all of nature. We will realize that in order to survive, we must become more of the righteous and less of the wicked that we tend to be. But in the meantime, we can benefit from the works of great artists, and if they make us reflect on life and its meaning, it is all the better.
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Michael Laitman, On The Times of Israel: “Where Fundamentalism Is Leading Us”

People are attracted to the powerful because in each of us, there is a child who seeks protection and a sense of belonging. Fundamentalists understand this very well and capitalize on it. By growing more violent, they appear more powerful, which increases their appeal. In this way, they succeed in attracting new recruits into their ranks.

In western countries, fundamentalist Islamists find fertile ground for amassing followers since people have no direction, spirit, or purpose in life. This makes it easy for them to win them over to their ideas. By offering them membership in a powerful club, and even to God, they give them a sense of meaning and purpose and make them feel that their lives have value. This is the case not only in Europe and the United States, but also in Russia, India, and even China.

Where does this lead us? First, it will lead to bloody conflicts. Eventually, it will expose the emptiness behind the promises of radical religious dogmas.

Once fundamentalism exposes its futility, people will find the true meaning of the term religion. In The Writings of the Last Generation, Baal HaSulam writes, “The religious form of all the nations should first obligate its members to bestowal upon each other … as in ‘Love your neighbor as yourself.’ …This will be the collective religion of all the nations.”

What, you may ask, will become of our traditional religions? Baal HaSulam continues and writes that besides following the tenet of loving others as ourselves, “each nation may follow its own religion and tradition, and one must not interfere in the other.” In other words, as long as we care for one another, each of us will live according to our own way and tradition, and our different ways of life will not disrupt the harmony and union we will have achieved having developed love for one another.

The evolutionary process just described is not just for a few of us; it is the future of humanity. We are all destined to achieve unity and mutual concern by following the law of loving others as ourselves. This is the meaning of the ancient prophecy, “And all the nations shall flow unto it” (Isaiah 2:2).

Abraham the Patriarch, the Babylonian trailblazer who broke the news of our collective unity to humanity, was the first teacher. He taught how to unite on the basis of mercy and kindness. His progeny, Isaac, Jacob, Joseph, and so on, polished and adapted the method of connection to their times. Moses did the same with his book of laws, which we call Torah, and so did Rabbi Shimon Bar Yochai with The Book of Zohar.

Now we, too, must find our way to apply the law of love of others to our time. Especially today, when hatred and self-absorption are corrupting and destroying human civilization, it is time to rise above our petty selves and find a common union that is higher than all of us and unites all of us. Only in that higher realm will we find a way to make our world livable, and our lives with one another pleasant, safe, and with a true sense of belonging.
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My new article on Linkedin “The Love that Science Cannot Explain”

When acclaimed conservationist Lawrence Anthony, who became known as “The Elephant Whisperer,” passed away in 2012, something amazing happened: After being out in the wild for a long time, the elephants that Anthony had saved years before marched 12 hours back to his house to grieve his passing. According to BBC One, the elephants “stayed there silent for two days.” Even more remarkably, “Exactly one year after his death, to the day, the herd marched to his house again. It is something that science cannot explain.”

The world we live in is connected in ways we do not understand, but we are slowly learning. Our self-absorption wants us to focus only on ourselves, but reality is forcing us to look outside, and teaches us that there is so much more out there to be found.

As Anthony’s elephants demonstrate, all of nature senses its connectedness and lives according to its dictates. Humans, however, are devoid of that feeling and therefore act as if they are alone in the world.

However, civilization is becoming increasingly connected, in accordance with all of reality, and forces us to recognize that we, too, are dependent on each other and connected to each other. Today, we are learning that beyond the physical connection there is the virtual connection. Tomorrow, we will learn that we are emotionally connected, too, that we share and project not only actions or bits of data, but also thoughts and desires, even without verbalizing them.

Eventually, we will discover that our connection is even deeper than emotions: It is spiritual. We are all one being, whose organs and cells are all of us, all of creation. This is why the elephants knew when to come to pay their respects for their savior, and to return there the following year, to the day.

When we all feel one another, it allows us to work harmoniously, in a manner that benefits everyone. If we sensed our true reality, we would never make mistakes, never hurt anyone, and no one would ever hurt us since we would feel as one. Why then are we denied such vital knowledge, which all of nature but us seems to possess?

All of nature acts on instincts. Humans lack most instincts that animals have. Instead, we must learn everything from scratch through our own efforts and the teaching of our parents and teachers. There is a reason for it: When we learn through our own efforts, we acquire a deeper understanding of our world and of reality.

The same goes for the knowledge of our interconnectedness and what it entails. We are devoid of the sense of our interconnection so we may develop it through our own efforts. What elephants sense naturally, we must develop laboriously. However, in doing so, we understand how everything works and gain a profound perception of our existence. In other words, our ignorance allows us to achieve the purpose of our lives, but until we achieve it, we are a menace to the world.

There are two ways we can achieve our life’s purpose: The first is to let nature take its course. We can let it drown us in floods, burn us in fires, crush us under the ruins of earthquakes, or pit us against each other to the death. Another way is to take upon ourselves to learn the ways of nature, how everything operates in connectedness and harmony, and start changing our relationships according to what we learn from nature. As we “practice” kindness, we will become kinder and develop deeper feelings for the people and the world around us.

Practice really does make perfect. We can build social structures, such as small groups, where we will “practice” interconnectedness and mutual concern. As we develop these skills in our psyches, we will begin to feel each other on deeper and deeper levels.

If we do this, we will discover what allows elephants to know so well how others feel, as we, too, will become sensitive and aware. In addition, we will understand the “thinking,” the “logic” behind making creation so complex yet so inexorably connected, and what great knowledge and power it awards those who grasp it.
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Michael Laitman, On The Times of Israel: “Anne Frank’s Betrayal and Human Nature”

“In spite of everything, I still believe that people are really good at heart,” wrote Anne Frank, the Dutch-Jewish girl who kept a diary while she and her family were in hiding for two years during the Nazi occupation of the Netherlands.

In relation to the Holocaust she questioned, “Who has inflicted this upon us? Who has made us Jews different from all other people? Who has allowed us to suffer so terribly uptill now?” Anne and seven other family members were discovered by the Nazis on August 4, 1944 in a secret annex above a warehouse in Amsterdam. After all were discovered and deported separately to concentration camps, Anne became ill and died when she was only 15 years old.

The question of who could have alerted the Nazis about the Frank family’s location has puzzled multiple researchers for almost eight decades. Following a six-year investigation, an international team of historians and other experts disclosed the identity of the man who they believe betrayed Anne Frank’s family during World War II.

The main suspect is a Jewish notary and businessman named Arnold van den Bergh, a member of the Judenrat in the Netherlands, who presumably disclosed the Franks’ hiding place to protect his own family from deportation.

The presumption that a Jew betrayed another Jew elicited contrasting reactions; there are those who are outraged by the claim and those who say they are not surprised by this expression of Jewish self-hatred. But I choose to look at the humane side of things: never judge someone until I have walked in their shoes.

Many years ago I watched a documentary film about two Jews—one of them a prisoner put to torturous forced labor at a Nazi concentration camp, and the other, his strict supervisor who did everything he could to oppress him. Today they are good friends. And when the oppressed Jew was asked how he could look his former, cruel boss in the eyes, he answered simply: “I understand him. If I had been in his place I would have done exactly the same.”

My conclusion is simple: even if the results of the new investigation are true and indeed it was a Jew who betrayed Anne Frank and her family, we cannot judge people who are under heavy duress. We can talk about the importance of democracy, express ourselves creatively on an enlightened world, play in life like on a theater stage, but once we experience extreme circumstances in our lives and are in a situation where we are trapped, then we discover that psychology takes on a new form: fear and threat can bring us to a new way of thinking. It may even encourage deeds, which in normal conditions would be considered cruel and unthinkable. So is human nature.
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My new article on Linkedin “The Tragedy of the Commons Is Our Reality”

A widely known term, at least in academia, is “the tragedy of the commons.” The term “commons” describes a resource that everyone can use at no cost, such as air. Professor of Law at Harvard Law School Lawrence Lessig explains that the tragedy is that when there is a limited amount of a commons, the competition over it causes its depletion because people work out of self-interest, whereas if they were considerate, everyone would have enough.

Until recently, we thought that we could emit as much gas as we want into the atmosphere without consequences. As a result, we have polluted Earth’s entire atmosphere. We thought we could litter the oceans indefinitely, but we have polluted all of Earth’s oceans. We have depleted Earth’s fresh water reservoirs, contaminated Earth’s soil, and we have turned our entire planet into a barely livable place. We have inflicted a worldwide tragedy of the commons on ourselves, and now we are paying for it. Our last resort is a joint effort to change our behavior, but in order to change our behavior, we will have to change ourselves, from the very foundation of our being.

Ecologist Garrett Hardin popularized the concept of the tragedy of the commons in an essay titled “The Tragedy of the Commons: The population problem has no technical solution; it requires a fundamental extension in morality.” In his book The Future of Ideas, Lessig quotes Hardin’s explanation: “‘Picture a pasture open to all,’ Hardin writes, and consider the expected behavior of ‘herdsmen’ who roam that pasture. Each herdsman must decide whether to add one more animal to his herd. In making a decision to do so, Hardin writes, the … herdsman gets the benefit of one more animal, yet everyone suffers the cost, because the pasture has one more consuming cow. And this defines the problem: Whatever costs there are in adding another animal are costs that others bear. The benefits, however, are enjoyed by a single herdsman. Therefore each herdsman has an incentive to add more cattle than the pasture as a whole can bear. …Therein is the tragedy. Each man is locked into a system that compels him to increase his herd without limit—in a world that is limited. Ruin is the destination toward which all men rush, each pursuing his own best interest in a society that believes in the freedom of the commons. Freedom in a commons brings ruin to all.”

However, Hardin concludes in his article, “Education can counteract the natural tendency to do the wrong thing, but the inexorable succession of generations requires that the basis for this knowledge be constantly refreshed.”

Hardin wrote his piece in 1968, when the realization of the toll of humanity’s reckless behavior was in its infancy. Since then, we have not learned any lessons. We did not refresh our education; we never even began.

Earth’s free commons are finite, though we would like to believe the contrary. “Using the commons as a cesspool does not harm the public under frontier conditions because there is no public,” writes Hardin in relation to the early white settlers in the US. But “the same behavior in a metropolis is unbearable.”

Now that we have depleted Earth’s pool of fresh air, fresh water, and sources of food, the scarcity is beginning to take its toll. Allegorically, we have been borrowing from a shop that seemed to have no keeper, but we have been wrong, and now the keeper is collecting the debt.

However, we can avert the emerging catastrophe of depletion. If we (finally) apply the self-education we so badly need to apply, we will find that there is plenty of food, fresh air, and fresh water for all. We are already producing far more than we are consuming. If we had a sense of mutual responsibility, and goods actually went to people who need them, we would reduce production so dramatically that we would not worry about emissions quotas and other limitations.

The root of our problem is not that we are depleting Earth, but that we are trying to destroy or at least control one another. As a result, we inflict on all of nature and on ourselves an existential tragedy.

We will be able to change our modus operandi only if we change our motivation from aiming to destroy others to aiming to build them. When we realize that we can blossom only in a flourishing social environment, we will begin to think about others in constructive and prosocial ways, and then we will transform our world.

This is why today, an educational process of installing the realization that we are all dependent on each other in every way should be the most essential component, the bedrock of any program aimed at mitigating every problem: from depression to deforestation.
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My new article on Linkedin “Why Everyone Thinks We Are So Terrible”

The more humanity evolves, the more it installs negative reactions on all levels of nature. But its adverse effect is felt most strongly on the human level. Within the human level there are also divisions: There are the Jews, and there is the rest of the world. Don’t believe me? If you check how many UN resolutions concern Israel and how many concern the rest of the world, you will find that in all major committees, such as the Human Rights Council or the Security Council, Israel is the subject of UN resolutions several times more than all the countries of the world combined! What’s more, all those resolutions are condemnations and calls for Israel to correct its behavior.

If the whole world feels that Israel is several times worse than all the countries of the world, put together, it makes sense for them to deal only with us, the main problem of the world. Therefore, whatever level of antisemitism and anti-Israel sentiments the world has expressed so far is certain to increase.

It is written that Israel became a nation at the foot of Mt. Sinai when they united “as one man with one heart.” However, it is also written that when Israel received the law of unity, the commandment to love one another as themselves, hatred for Israel descended upon the nations of the world (Midrash Rabbah, Shemot 2:4).

Since that fateful day, we have been indebted to be a model nation, to set an example of unity to the entire world. In the words of our sages, this was called being “a light unto nations.” When we succeed, we are hailed as heroes and the world feels that it can learn from our example how to manage its affairs. When we fail, and more often than not we do, we are condemned as villains and blamed for all the problems in the world, especially the conflicts.

Since the inception of our nation, all the sages throughout the generations have confirmed the link between our unity and the well-being of the world. Over the past century or so, however, we have grown so thick that we have lost all sense of our obligation. The term Tikkun Olam [correction of the world], which so many Jewish leaders like to use in an ethical sense, does not actually refer to any other nation. It refers only to the correction of our sina’at hinam [mutual hatred without cause], which prevents us from being “a light unto nations” and enables the correction of the world.

What we define as antisemitism or as anti-Zionism is really the demand of the nations that we set the example we are obligated to set: an example of unity.

People define spirituality in many ways, but if there is one law in our world that is truly spiritual, and yet openly present among us, it is antisemitism. There is no rational way to explain it, yet everyone feels it and cannot resist it. Therefore, rational explanations will not heal or even lessen antisemitism.

The only remedy to Jew-hatred is Jew-love, namely for Jews to learn to love one another for no other reason than to set an example of unity over hatred so the whole world may be healed from conflict. Only when we follow this one spiritual law will we be liberated from the oldest, most persistent, and most malignant of all hatreds.
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My new article on Linkedin “Propagate Sex Change to Schoolchildren? Absolutely Not!”

I was asked about my position on the issue of propagating the legitimacy of children going through the process of changing their sex. In North America, I was told, this is one of the most contentious topics. So, in short, I know that some people feel uncomfortable in their bodies and may feel better if they change their sex. But to propagate the idea to children, who are susceptible to any notion we adults install in them? Absolutely not! The fact that it might be right for some people does not mean that we should make it mainstream and even cool. The desirable way is to live the way nature has made us: male and female.

I have met people who felt like they belonged in a different body than the one they were born in. I spoke to them, and I understand them. It happens, just as any oddity happens.

However, it is very rare and should not be regarded as routine or common. I realize that today, you need to be courageous or be regarded as a freak if you dare to tell the truth, but trends that come and go according to people’s egoistic whims do not change nature. Nature has created us male and female, and this is what we should remain.

There is no clear line between males and females. Males have feminine qualities, just as females have masculine traits. Yet, every person has a biological gender, and that gender is the dominant one, except, as I said, in very rare cases.

When grownups feel that they are living in the wrong body, they can choose to perform whatever procedure they want on themselves. But until we are grown up, we should grow the way nature created us.

The social environment has a critical influence on children. When they are young, you can make them think and do anything you want. The Nazis, for example, educated Germany’s children to believe that they were superior to everyone else, not only to Jews, and that the rest of the world must serve them or be destroyed. Through books, lessons, and films, they brainwashed their children to believe that they were the superior race.

Just so, it is possible to install any notion in children’s minds if we use the education system and social media to facilitate it.

However, the results can be disastrous. If you spread the idea that sex change is normal, even “trendy,” it can lead children who initially have no problem with their gender to think that there is something wrong with them. It might push them into wanting to do something they will not be able to undo simply because they want to be like everyone else, and they feel that everyone is going in this direction.

We know that being popular means everything to children, and especially to adolescents. As a result, they might do things they will regret sometime later but will never be able to reverse or mend. If parents do not prevent children from making such mistakes, it can ruin those children’s lives for good. It is terrible, and it is wrong.

I think that instead of making the abnormal trendy, we should encourage people to be who they are and realize their potential just as they were born. If people receive recognition for who they are, and society rewards them and respects them for contributing their skills and efforts to the common good, people will not feel dissatisfied with themselves. At the same time, adults who feel that they are living in the wrong body should have access to using the possibilities that modern medicine offers to make them feel more comfortable with their gender.
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