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

Daily Lesson (Morning) March 12, 2025.

Part 2: Rabash. 910. Until He Does Not Know

910. Until He Does Not Know

Purim, March 13, 1979

Reading: (00:14) “Until he does not know”: There are three discernments:

1) Not knowing the distinction between cursed and blessed, meaning that knowing that the will to receive is called Haman and the desire to bestow is called “righteous Mordechai” has not been established. Rather, even when he works in order to receive, he considers it as being righteous.

2) The awareness that reception is called Haman and bestowal is called “righteous” has been established in him.

3) At the end of correction, called “very,” when SAM becomes a holy angel, meaning that reception has been corrected with the aim to bestow, there will be no distinction between reception and bestowal since all of the reception has been admitted into the aim to bestow. This is the meaning of “One must be intoxicated,” since all the occasions will be canceled except for Purim, since it pertains to the end of correction.

This is why we should imply the end of correction, where intoxication implies sweetening, when all the bad has been sweetened, while in the not knowing of the first kind there is still no sweetening.

Question (Petah Tikva Center): (05:35) If we constantly exert at distinguishing between reception and bestowal, and what is possible and what is not. And here, all of a sudden, in Purim, the difference between reception and bestowal disappears. 

M. Laitman: Yes.

Student: How can you comprehend such a state? It sounds like either something scary or some anarchy. You can't distinguish between anything, what is such a state?

M. Laitman: Because everything depends on the intention. Everything depends on the intention. 

Student: What does it mean that everything depends on the intention?

M. Laitman: You don't know that – let's say you give some kind of gift to your child. So, he takes it and eats it, and enjoys himself. So, you supposedly have to thank him, right? So, what was his deed, he doesn't have a mind, the action was reception. So, how can it be that you don't see him as receiving from you? On the contrary, it's as if you have a matter with someone, an adult, so you give to him and you have importance whether he takes it or not, and how he accepts it? Here, too, he wants to scrutinize in these articles how we need to receive our actions towards the Upper One. That’s it.

Student: What does it mean that this distinguishing disappears, that we don't distinguish anymore, that we can't discern between them? 

M. Laitman: So I said, it's according to the same state that we know. If a child takes something from you, and doesn't tell you, “thank you very much" or anything, so do you enjoy it or not? Yes, you do, you enjoy it. We see that even if it's someone you love, and you give, and he takes it from you, so he doesn't have to thank you. It's not a must. That's how we too, in our whole life relate to one another. So, what are you asking? 

Student: I'm asking also when a person is unconscious or unaware, he acquires, and even when he acquires some knowledge, he still doesn't distinguish. So, here's what, there's no distinguishing here, that we don't understand or understand, or no? And also when we advance we stop to discern as well. That's what I'm asking, it's something strange that's happening here.

M. Laitman: Why is it strange?

Student: Because there's like no distinction between them. 

M. Laitman: Yes, so it happens to us a few times. Every time there's reception and bestowal, and the relation between the lower one, the upper one, and between the intentions between them. So, there are such states that we consider the lower one as the upper one, or the contrary.

Student: So that's how you can depict the end of Correction? Some kind of lack of distinction, or?

M. Laitman: No. Discernment in each and every thing, not a lack of distinction, that's what's called the end of Correction. 

Student: So why does he say that you can't distinguish between them? We're not capable of distinguishing between them.

M. Laitman: In the end of correction, called the light, the sum will be the Holy King called “in order to bestow”, that's why there's no discernment between reception and bestowal, since the reception was entered in order to bestow. So clear? Not clear.

Question (Petah Tikva Center): (10:59) So he describes three stages: the first stage where you are until he does not know, but you just don't understand that there's a difference between Hassidim and Hochma, which is what, the preparatory stage here in a person? What is it? 

M. Laitman: It's a preparation stage.

Student: And then there's the second stage where you know there's a distinction, and at the end there's the end of Correction. What is that second stage? What is that stage where a person already knows that there is a distinction between reception and bestowal?

M. Laitman: And checks himself in what state he's in, and moves away from that state that he checks that he's on the part of reception, and he goes to the side of bestowal. 

Student: This stage is really the stage of work, where a person? 

M. Laitman: Work and correction.

Question (Women MAC 43): (12:12) How can I check what two stages of does not know am I in, to not confuse spirituality with some work in our reality, here? 

M. Laitman: We see it in our life that if we don't prepare ourselves in the right intention, we're always calculating in order to receive. And if we only have the intention to bestow, and it's important, so to the extent it's important, we try to only be in bestowal.

Student: How do you identify that you're in the intention in order to bestow? 

M. Laitman: He has a deed before him, that he is giving, bestowing, and how the other one can receive from him. How he can answer, what the relation between them is. That's it.

Question (Women Latin 26): (13:32) How can I identify what drives me to study of Torah and keeping Mitzvot, whether it's from Haman or from the side of Mordechai? What practical adaptations can I do to correct it? 

M. Laitman: It doesn't matter which deeds she's speaking about. It matters who is the receiver of the results of what you're giving or receiving, who is the one receiving all this. And according to that, you choose.

Question (Petah Tikva Center): (14:20) The two articles actually show us the importance of the society and the work in the Ten, because they work on Hassadim and bestowal. And even if there is, in haste, Achishena and knowledge, kind of like on the left line, our role is to take it like Esther did. She took it, she invited also Haman to that feast. How do we – now things are being revealed now, I'm certain that for each and every one. How do we operate in such a state? How do we strengthen the connection in the Ten specifically from the left line or Hochma beginning to enter in us? 

M. Laitman: We check, we check ourselves in all states, and we want to see which state is more corrected, closer to the correction.

Student: And those are truly acts of Achishena? In the left line if we take them correctly, of course? 

M. Laitman: If you take it correctly, yes.

Question (Petah Tikva Center): (15:39) You depicted a state for a friend that a father, when he gives his child, he actually receives from that, he enjoys it. And we have the Ten, and we do the actions of bestowal between us from what the sages command us through the writings.

M. Laitman: Yes. 

Student: What needs to change in the connection between us so that we will truly come to a state, like this instinctive love there is between a father and a son? What needs to enter in the connection between us so that not just theoretically, we will have such relations? 

M. Laitman: Do exercises in practice and talk about it. Discover which forces are in them.

Student: The intention we need to acquire, will it truly lead us to such a state, or is it even more than what we know?

M. Laitman: More, of course, of course more. Do it, do it, only through doing, you can discern.

Question (Petah Tikva Center): (17:04) In the same direction, Rav, what to do, because this holiday is really, it's felt, these states that are being described in the articles, we can understand what the final correction is, but we're far from this. So, what can we really do, what can we take from this holiday, or from these states, for the work between us?

M. Laitman: A deed of bestowal and a deed of reception is all by the intention. Whether I give to the other, or receive from him, what difference is there between the Giver and receiver, and so on? That's the way we decipher this. 

Student: But that's far from the states that, the state that's being described is much higher than this. You're just describing, distinguishing between intentions. That's the work, or is there more than that? 

M. Laitman: From the intentions we understand about the deeds. 

Student: Ok, so exercise, because you said to do exercises, exercises are like trying for a reaction, to pay attention to what the intention is, is that the exercise? Is there more than that?

M. Laitman: No, it just has to be more clear.

Question (Petah Tikva Center): (18:35) What is the relation between Mordechai and Esther? What's the connection between those vessels?

M. Laitman: Explain to us what Esther is? What is that form of vessel, and what's the form of vessel of Mordechai. And then we will know what you mean. 

Student: Mordechai is the upper one, and Esther is the lower one? 

M. Laitman: You didn't answer me.

Student: I'm not able to organize this, what the connection between them is. It's written that Esther is the Malchut. 

M. Laitman: Yes?

Student: But it's the Malchut that is upper to us, or the lower one? 

M. Laitman: Relate to it the way you think. 

Student: Why does Esther listen to Mordechai? 

M. Laitman: I'll tell you in the same way. He is greater, he's her uncle, she's smaller. She must hear.

Student: Is Esther a form of Mordechai that is revealed only when Haman is revealed?

M. Laitman: You could say that. 

Student: So, the relation between Mordechai and Haman, there's like a struggle who the justice is with; and it's the same relation between Mordechai and Esther, they just have a different type of connection? 

M. Laitman: There is, and there isn't. Of course it's not the same thing.

Student: Because what is the difference, what does Mordechai do when he sends Esther, what is that action? 

M. Laitman: He wants to operate through her a connection with the Kli. With the, well – how to say it? With the King. 

Student: Mordechai waits for the state to be revealed, this whole situation that they want to lose Judaism and the Jews. And he understands that only if he sends Esther to the king, it can work.

M. Laitman: Yes?

Student: But what does he count on? What is the law that makes him say: if I send Esther, then that will be the right form for a revelation of the light of Hochma?

M. Laitman: But in what form does he have the ability to relate to the King?

Student: Only in Hassadim, only in Hassadim.

M. Laitman: Well?

Student: So, is Esther the form, the additional form of Mordechai? Is it an additional vessel that is revealed when there is a revelation of Hochma? 

M. Laitman: Yes.

Question (Turkiye 1): (22:36) In Purim, we're speaking about the end of Correction.

M. Laitman: Yes.

Student: How can the will to receive be corrected, completely, and reach the final correction in order to bestow? 

M. Laitman: The desire to receive can be corrected, completely, if upon every bit of the desire in it, there will be the intention in order to bestow. So, you work with that desire but in an opposite fashion. That's it.

Question (Kyiv 1): (23:33) From the state that we don't see the difference between Mordechai and Haman, it's only through the Creator?

M. Laitman: No. We can do it, also, in our life. Try. 

Student: Haman is constantly revealed in coarseness as a wicked? This light of Hochma is always revealed as wicked? 

M. Laitman: It's not always revealed in coercion. Haman is one of the lines of our egoism, one of its expressions. Of course, it has the great Goy, a great nation, a great control over the egoistic desire.

Question (Women Latin 26): (24:57) How do we implement the term of being drunk in Purim and lift the borders between reception and bestowal on the Ten in order to attain spiritual unity?

M. Laitman: We need to work on that and then it will be clear to us where the vessels of reception are, where the vessels of bestowal are? What's the gap between them and where we are able to sort them. That's not for now, yet, that is not yet for now. 

Question (Hadera 1): (25:56) I guess that Purim symbolizes the end of correction and reaching the middle line and all the height and depth of the desire.

M. Laitman: Yes. 

Student: They say that reaching the middle line is the incorporation of right and left and left and right. 

M. Laitman: Yes.

Student: Correction of the left to the right, we always talk about it. So, what is the second thing? That the left must be in the right? Maybe that's what it writes that Mordechai knew, because nobody knew but he was already there before everything, knowing.

M. Laitman: Yes, it could be that he is already included from the left.

Question (MAK 11): (27:21) The drink that Haman wants to receive so much for ourselves, that light of Hochma, what is that in our life? Where can we find it? Where do we see it?

M. Laitman: If we were to reveal our vessels of reception, then we will discover that the light of Hochma is ready to fill it. That's it.

Question (Petah Tikva Center): (28:10) It's a law to be happy in Purim, a rule. How can I be happy if I still can't bestow? 

M. Laitman: But we're already incorporated from the future, which we need to reach, that remains for us. Just, all that remains is for us is to discover those vessels, 

Student: How to be happy just from yearning to bestow.

M. Laitman: If there's a longing before you and a reason for the joy in the future. Then you can already integrate with it and be happy in the present. I have no excuse to what you're asking because you don't have this vessel in your hand, yet, that's filled with light of Hochma. That's why there's no answer to this.

Question (Petah Tikva Center): (29:22) So, in the end, what is the most concealed is bestowal because the entire vessel of reception is revealed, that's clear. The intention is somewhat I can depict, but bestowal is something that?

M. Laitman: Yes.

Student: So that's what has to be revealed?

M. Laitman: To reveal the vessel of bestowal. 

Student: And that is to see that we don't know what bestowal is?

M. Laitman: That we don’t know and we want to know.

Student: And eventually it's revealed, or it never is revealed?

M. Laitman: Eventually it is revealed, of course, but when there's a deficiency for it. 

Student: So, the most important is the deficiency?

M. Laitman: Yes.