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

Daily Lesson (Morning), March 18, 2024. 

Part 2: Rabash. Letter 64.

Reader: (00:00) We are studying from Rabash, The Writings of Rabash, Volume 2, in Hebrew, it's on page 1529. Letter 64. Again, Letter 64, it is his last letter; Rabash’s last letter.

Reading: (0:27) 

To…

In response to your letter from June 8, 1961, Jerusalem, I would like to make a few comments about your letter:

You write that if the Torah were given in the land [of Israel], the nations of the world would say that Israel received the Torah out of gratitude for the Creator giving them a land flowing with milk and honey, and so they were compelled to receive it.

We should understand, for we see that all the nations have big and abundant lands, yet they have no need to be compelled to receive the Torah, so why is only the people of Israel obliged to receive the Torah if He has given them a land?

You write that every nation creates the law on its own land, which is called a “homeland.”

That, too, I don’t understand, since it is known that any sedentary society, wherever it may be, creates rules in order to sustain the society. Otherwise, it cannot exist. As we see that there are large groups that come to Israel from overseas, even if they are together for only a month, they already have judges and officers and special rules. It is all the more so with the people Israel, who were in the desert for forty years and were such a big crowd, so why wouldn’t they need laws?

We should also understand the connection between laws that politicians fabricated in favor of the people, where the laws are only in favor of worldliness and have no connection to spirituality, to the law from heaven, where the intention is mainly the spirituality of it.

You interpret the question about how when the Creator said, “I am the Lord your God,” the nations of the world said that He was seeking His own glory, but when He said, “Honor your father,” etc., they admitted to the first commandments, and the reason is that they saw that He diminished His glory by saying, “Honor your father.”

The explanation is insufficient. After all, we see that it is the order with every king that every soldier must honor his commander when he sees him. If not, the soldier is punished for dishonoring his superiors.

Moreover, we see that sometimes, if the soldiers do not obey their commanders there is a punishment of imprisonment, and the commander can even punish a soldier by death if he disobeys his commanders, since he is diminishing the king’s glory. So why was it said that if the Creator gave a commandment to honor the father and mother it diminishes His glory, and say that for this reason the nations of the world admitted to the first commandments?

Also, if they admitted to the first commandments, why did they stay idol worshippers and did not assume the Torah and Mitzvot (commandments)?

You write that the nations of the world thought that as long as the children are with the parents and are dependent on them, they must respect them, and in the desert, the children were dependent on the Creator, who provided for their needs, so they immediately understood that they must respect only the Creator and not the parents. But when they saw that the Creator said, “Honor your father and your mother,” that even here they must honor the father and mother, they regarded it as exceptional and admitted to the first commandments.

This, too, requires explanation, since even in the desert, the parents tended to their children, as it is written, “Every man as much as he eats; sheaves per head according to the number of your souls.” RASHI interpreted that you should take according to the number of people that each has in his tent, take sheaves per head.

Also, the manna, the bread from the sky, needed tending, as it is written, “Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning.”

Thus, even then the children were dependent on their parents, and the only difference is that the parents did not have to toil in buying groceries for their children as they do now, when they have to toil in order to get the groceries. So, what did they see in the Creator’s commandment to honor the parents in the desert?

We can give a simple reason, that this is why the Torah was given in the desert, since as soon as we come out from the governance of Egypt, we must promptly receive the Torah, and must not walk even one moment without the Torah. Therefore, the preparation for the reception of the Torah began as soon as they went out of Egypt.

Even in Egypt the Creator promised them that He would give the Torah, as it is written, “When you take out the people from Egypt, you will worship the God on this mountain.” It is so because exodus from Egypt without the Torah is incomplete, since the Torah is the most important thing. This is why the Torah was given in the desert.

While the body is enslaved to the Klipa (shell/peel) of Egypt, it has no choice. But as soon as it is liberated, the rule, “And you shall speak of them and not of idle matters,” immediately applies to it, for then it can be attributed the iniquity of cancellation of Torah, as it is written, “when you sit in your house and when you walk by the way.”

And concerning the nations of the world admitting to the first commandments, we should interpret this in intimation: The holy Zohar refers to father and mother as Hochma and Bina. The ways of Torah are clarified by three discernments, called HBD. Hochma is as in “Who is wise? He who sees the future,” and “if you call out for intelligence [Bina],” for the Torah is clarified through Hochma [wisdom] and Bina [intelligence]. There is also the Daat [knowledge] that connects, for Daat means Dvekut (adhesion) and connection, as in “and the man knew Eve, his wife.”

We should know that the basis of Judaism is faith, which means above the intellect, when a person believes in the Creator without any understanding or sophistication. It is only acceptance in the heart, as in “And you will know this day and reply to your heart that the Lord is the God.”

Once we are rewarded with faith, called Daat, which our sages regard as learning Lishma (for Her sake), then “He is rewarded with many things, the secrets of Torah are revealed to him, and he becomes as a flowing spring.” That is, once a person has been rewarded with faith, he is rewarded with the Torah, called Hochma and Bina.

Afterward, once he has been rewarded with the Torah, he must extend faith once more because a person must serve the Creator not in order to receive reward. Once he has been awarded the Torah he can say that now he sees that it is worthwhile to serve the Creator because he has the Torah, which is as it is written, “The precepts of the Lord are right, rejoicing the heart.” It follows that he is blemishing the faith, which is above the intellect, where he does not see for himself any existence, and only works in faith to annul reality. This is the meaning of “with all your heart, with all your soul, and with all your might.” That is, he wants nothing for himself, and his only desire is to annul his existence completely.

Therefore, once rewarded with the Torah, a person must renew the faith, which is called Daat (knowledge) and Dvekut above the intellect, and then he has HBD.

Accordingly, there are two times of faith: The first order is “faith first, and Torah next.” At that time, the order is Daat above and Hochma and Bina below. In the words of the holy Zohar (Beresheet Vol. 1, item 212), it is called Segolta de Taamim.

There are two kinds of Segol [Hebrew punctuation mark]:

1) Segol de Taamim, whose shape is that the deciding line is above [D:\Chaim\Books\Eng_Books\Zohar_New\Links\Segolta.JPG]. At that time, the deciding line that is above is called Keter, and the two lines—right and left—are named Hochma and Bina, for the Torah includes within it Hochma and Bina. Hochma is called “the secrets of Torah,” which a person receives, and Bina is called what the person attains by Hochma. That is, after one has scrutinized the Hochma he has received and understands in it as much as he understands. This is called Bina.

2) There is another form of Segol de Nekudot, whose shape is such that the deciding line is below [D:\Chaim\Books\Eng_Books\Zohar_New\Links\Segol.JPG]. This means that once he has attained the Torah, he must renew the faith once more. This is called “Daat that connects the two discernments,” Hochma and Bina. If he does not return to search for faith above intellect once more, the Torah he had attained before departs from him because a person falls into saying that now he has support for his work, since he says that it is worthwhile to serve the Creator because he already has a basis on which to apply his work, so he no longer needs to serve the Creator above the intellect. It follows that now he is serving the Creator in order to receive reward.

Therefore, faith prior to attaining the Torah is called Keter, which decides between Hochma and Bina, and faith that comes after attaining the Torah is called Daat. This is called Daat de Kedusha (holiness), since only then can he keep the Torah from departing from him.

By that we can interpret the above words: “When He said, ‘I,’ etc., idol worshippers said that He was seeking His own glory.” “I and you will not have” is called “faith above the intellect,” which is annulment of man’s existence, which is called “equivalence of form,” as in “As He is merciful, so you are merciful,” where one does not want to exist at all, but to be annulled before the Creator, since he is not receiving any reward for his work.

“But when He said, ‘Honor your father and your mother,’ etc., they admitted to the first commandments.” That is, when they saw that the Creator commanded to respect Hochma and Bina, called “father and mother,” which is regarded as the Torah and the attainment of the secrets of Torah, they saw that the Creator was giving them a good reward, and realized that faith is only a means for attaining the sublime and lofty things, which is the sweetness of the light of Torah.

It follows that He was not demanding for His own glory, which is called “annulment of reality,” but that by that they will be able to come to a state of Gadlut (adulthood/greatness), which is a state of persistence of reality. At that time, it is to the contrary—to the extent that a person attains the greatness and sweetness of the Torah, to that extent he can praise and glorify the King, since he sees and attains the greatness of the King, and they agreed that on the light of Torah, it is worthwhile to serve the Creator.

And yet, they remained idol worshippers and did not convert because they did not want to receive the Daat de Kedusha (knowledge of holiness). That is, once they were awarded the revelation of the light of Torah, called Hochma and Bina, they must renew the faith once more in order not to say that the faith they had had before they attained the Torah was only a means, and the most important thing for them is the Hochma and Bina, which is the persistence of reality and the reception of pleasure.

By extending faith once more, the people of Israel show to all that they are not aiming for Hochma and Bina, meaning for the reward, but that their sole intention is for the Creator, and the most important thing for them is faith above intellect, which is called “Daat that connects a person to the Creator,” and is regarded as Dvekut.

By that a person determines between the two lines, right and left, at which time there is the unification of man with the Creator and the Torah, which is called HBD. In the words of the holy Zohar: “The Torah and Israel and the Creator are one.” This Daat they do not want to receive, and this is called Daat de Kedusha.

Therefore, although they admitted that the Creator’s will is not His own glory, that He is not intending to receive reward, for they saw that His saying, “Honor your father and your mother,” which are regarded as Torah and as reward, is only from the perspective of the Creator. But man must do the work of Daat and say once more that to him, the essence of his work is not in order to receive reward. To this the idol worshippers could not agree, and they remained in their situation.

May the Creator open our eyes with His Torah, and we will be rewarded with Daat de Kedusha.

Baruch Shalom HaLevi Ashlag,

Son of Baal HaSulam

Question (Petach Tikva Center): (20:40) What are the first commandments that he keeps reminding about? 

M. Laitman: How many were there, altogether? 

Student: Ten. 

M. Laitman: No, but he means the first tablets and the second tablets. 

Student: Ok, so why does he keep reminding them, what's the connection? 

M. Laitman: What do you think, friend?

Student: All in all, these first five commandments in relation to the five after the commandments are different from the “honor your father and your mother”, so that's what he relates to. Meaning the attitude of the Creator in comparison to the attitude of the path to reach the Creator through Hochma and Bina. 

M. Laitman: Yes?

Question (Petach Tikva Center): (21:57) He writes a lot about faith. What is faith? And then he writes that faith is especially above the intellect. Can you explain what that means? What is the concept of faith, he returns on that many times.

M. Laitman: Just like we have it. 

Student: What do we have? 

M. Laitman: The way we talk about faith, that it's something that is not in one's intellect. It's not a logical matter, it's faith.

Student: How do you define that. So, let's say I come here, we study in Tens, we speak about faith. How do we relate to faith in the study, in the Tens here? How do I relate to that concept of faith because you writes here, the cancellation, the annulment of reality, meaning that you need to annul your reality. What does that mean? I come here in a Ten, can you make it tangible for me what we're doing here? 

M. Laitman: We come here in order to nullify ourselves. 

Student: And how does reality become annulled? 

M. Laitman: That's called, to nullify reality, that all the reality that I feel, I annul before the Creator.

Student: Okay, so I did that, let's say I did that. So, what comes from that, do I see a result? 

M. Laitman: If you did it, then you know what comes out of it.

Student: That's what I'm doing. Let's say I annul myself. You're telling me to annul myself before my Ten? 

M. Laitman: But what did you receive? 

Student: That's a question, what did I receive? 

M. Laitman: That's a sign that you didn't nullify. 

Student: Can you explain that last sentence, you said, that you annulled, that you received? I didn't understand? 

M. Laitman: If you nullify yourself, then you feel a different reality.

Student: What does that mean? Can you tell me, I'm studying in the Ten, I left my home, I'm sitting, I'm studying. What does it mean that I annulled myself in the Ten, and then you tell me that you feel, or you need to feel, a different reality? What does it mean in a different reality? 

M. Laitman: If you nullify yourself, then in the place of your annulment, you begin to feel a different reality.

Student: Do you really feel a different reality? 

M. Laitman: Yes. 

Student: What does that give to feel a different reality in my life? 

M. Laitman: What does it give you now that you feel this reality? 

Student: This reality? I feel fun, I see my friends, I enjoy the coffee that they're serving me, I see you. 

M. Laitman: There, too, same thing.

Student: Meaning that I feel that it's fun for me? 

M. Laitman: You discover another reality and that's it. 

Student: Does my life change when I see the other reality? 

M. Laitman: Of course. How is your life now? They're dependent on the reality that you feel.

Student: Yes. 

M. Laitman: If you feel a different reality, you'll build your life differently. 

Student: What does it mean that I build my life differently when reality changes? Can you explain that concept? 

M. Laitman: Because reality compels you to behave differently, to behave differently. 

Student: Okay, a result. What comes as a result of that? I behave differently, I came here and then above the intellect, in the intellect. What happens if the reality of my life, will there be a change outside, really? 

M. Laitman: Yes, of course there's a change. 

Student: Kabbalists talk about this, that there is a different reality? 

M. Laitman: Yes, yes, yes, proof, of course. 

Student: So, everyone who comes here needs to take into consideration that there's a reality that changes as a result of the studies. 

M. Laitman: Yes. What else, friend, do I need? 

Question (Petach Tikva Center): (26:36) Do idol worshippers lack a desire to annul themselves and accept upon themselves the Torah? 

M. Laitman: Well, I don't know if they're capable but, yes, that's missing. 

Question (Petach Tikvah Center): (26:56) What is the reception of the Torah? 

M. Laitman: The reception of the Torah is where we, when we relate to the Creator as to the upper force, the upper source. We start to feel that from it, there is some illumination, let's say. Which we receive and arrange our entire world as much as we're capable of according to that which we receive. 

Question (Petach Tikva Center): (27:53) What's the difference between a person annulling himself and a person subjugating themselves? 

M. Laitman: Annulling himself is in the understanding that he needs and must annul himself, and subjugating himself is where he simply bows, he lowers himself. 

Question (Petach Tikva Center): (28:15) What is “amen”? 

M. Laitman: Amen is Emet, it's truth. Instead of saying amen, say Emet, say truth, true. Correct. 

Question: (H 10): (28:39) What's the difference between the first commandments and the second commandments, if we're talking about the first tablets and the second tablets? 

M. Laitman: I don't know. 

Student: Here he's talking more about the person and the Creator, and there he's talking more about the person and his friends?

M. Laitman: It could be, but really I don't know. Who knows?

Student: He says here in the article that the idol worshippers accepted them until the first commandments, the first tablets; and then afterwards, it was a problem for them to accept it upon themselves. 

M. Laitman: Sir, if we don't precisely know, then for the time being look and later you can tell us. 

Question (Kyiv 1): (29:34) You said that I annul my entire reality toward the Creator. How can I annul everything that I absorb from the outside, my whole reality toward the Creator? 

M. Laitman: Did I say that we nullify? 

Student: That's what I heard. 

M. Laitman: No, no, no. 

Student: I'll ask differently: How does the reality that I feel, how above it do I determine the feeling of the Creator? 

M. Laitman: We need to be connected between us and to scrutinize the force that's operating us. And then we can come to a state in which we nullify reality that we had prior to it, and we raise in us the new reality. And its center is the Creator, that's it. 

Student: Meaning, can you say, that above what I feel around me, the whole of reality that I feel, I can determine the connection with the friends in the Ten, and through that the connection with the Creator? 

M. Laitman: It's possible. Okay, friend, what are we doing next? 

Reader: We're finished. We have more excerpts if we wish. The Ten Is An Environment For Spiritual Development for everyone. We have more time, but can I ask a question first? 

Question (Petach Tikva Center): (31:30) This matter of renewing the faith that he writes about here. What is this action that a Kabbalist does after he receives a revelation, he needs to rise above reason. 

M. Laitman: Well? 

Student: What is that? What does he do? Let's say he has a revelation, a small revelation, it doesn't matter what, somewhat. Now he needs to say, I don't want this as if it doesn't exist and then I annul myself, and I rise above reason. What is that, it's like some kind of lie. Or that the people of Israel need to rise above reason after they have the revelation of the Creator.

M. Laitman: What does it seem to you like they need to do? 

Student: To rise above reason, above the revelation, not to be connected to it, to the fulfillment that the Creator gives them. So how do they do that? If it comes from above, and they just give a person like with a sense in the sense, so that's okay. But here he needs to rise above reason in terms of the revelation that he gets. How does he do that?

M. Laitman: Effort.

Student: But what is this action, what could it be? I tasted something and now I want to say that I didn't taste it. What does that mean? 

M. Laitman: No, no, no. He doesn't have to cancel the taste, he has to cancel the state in which the previous revelation raised him up.

Question (Petach Tikva Center): (33:41) Suddenly, I realized when you said, you said very nice things, that this concept of each penny adds up to a great sum. So, we come to the morning lessons, whether here or virtually. So, through that, my reality changes.

M. Laitman: Yes.

Question: Now, what happens if I don't get up? There's this concept where the Creator says, if you didn't get up one day, so then I leave you two days and that multiplies. What are these concepts? 

M. Laitman: Those concepts say that you need to renew reality and if you don't do it, the Creator does not operate in your place, in your stead. And doesn't do something but, rather, He doesn't exercise on you. 

Student: Put it this way. If you hear this thing, so it sounds threatening. So, if I don't come one day, so then He doesn't come for two days. It's as if some harm is done, some damage that I've wasted something that I had. It's the first time that I suddenly realized this. Let's say I built something, or I made a thousand dollars, like a thousand pennies. And then I don't come to the lesson, so then I lose that whole amount.

M. Laitman: Yes.

Student: And then this opposite happens, or the opposite of the opposite. So, it's like they say that whoever plays with fire, they need to understand that they can be burned from that. So, we need to be very, very precise in our thought, that if you're already coming here, you're engaging in the wisdom of Kabbalah, you've got to be careful with what you're doing. Is that right? 

M. Laitman: Yes.

Student: So, you need to caution the people so that they won't disregard things and they will not.

M. Laitman: Why should I scare them?

Student: You need to tell people that, look, if you don't come in the morning, or suddenly you disappear for one week, so you're going to experience damage, harm. 

M. Laitman: That's what we actually say, what we mean; what's the surprise here, is this new? 

Student: Yes, because people, I'll say a fact. I say people get tired, they come, they don't come, they disregard things, they forget a bit, there's problems at home. And then you have to tell a person, look, friend, you need to open your eyes. If you're engaging in the wisdom of Kabbalah, you decided to do that, so you need to take into account that you have to do this, seriously. And if you're not going to take it seriously, so don't come here at all. 

M. Laitman: No, no. Maybe tomorrow or the next day you will have something that will awaken you towards the internality of the Torah.

Student: What happens in the meantime? 

M. Laitman: Meanwhile, go around like you're going around, today. 

Student: I understand from you that I got harm, okay, the small hit, whether I come or not, but I get harm. In my life itself, we need to pay attention to those things, right? 

M. Laitman: No, not necessarily, that you'll have damage in this life. 

Student: What's my loss of profit? 

M. Laitman: The whole loss is in the next world. 

Student: In the spiritual world? 

M. Laitman: Yes. 

Question (Petach Tikva Center): (37:46) I want to continue the friend's question that he began. He says that whoever accepts faith upon himself and reaches the degree of faith, not the degree of Dvekut but to a state in which he succeeded to overcome the first stage, and then idol worshippers remained, and they did not get rid of that, and then afterwards, they didn't want to accept that. Meaning that a person who is in connection with the Creator and he succeeds in overcoming the first overcoming, so he's still called an idol worshiper. 

M. Laitman: “Don't believe in yourself to the day you die”, that's how it is. Children are capable of screaming and saying, “I am willing. And those who go through life, talk about it differently, in a different way. What can you do? 

Student: But they already reached a stage called the annulment of reality.

M. Laitman: Yes.

Student: So, there's seemingly a stage, maybe there is none else besides Him in an absolute way, but they don't use those desires, in the meantime. Meaning they don't receive in order to bestow, and they're still called idol worshippers, he even cautions that. He says that's the difference between Israel and the nations of the world. So, what's holding them together, that they will continue on the path and that they won't get stuck on that stage? 

M. Laitman: We'll wait a little longer and talk about it. There's several other details that we have yet to talk about. 

Question (Petach Tikva Center): (40:04) He writes, “you need to know that the basis of Judaism is faith, which means above the intellect, when a person believes in the Creator without any understanding or sophistication”. He gives here this concept of understanding or sophistication. I wanted to ask, how do we make a correct scrutiny in the Ten without inserting understanding or sophistication? 

M. Laitman: Like that, like you do. 

Student: And if there is a feeling that in the scrutiny a lot of understanding and a lot of opinions and sophistication, what do we do with that? How do we improve that? 

M. Laitman: That we don't take into account, one should not judge but that which his eyes can see. 

Question: How is it correct to run a scrutiny in the Ten, what is the central thing? 

M. Laitman: You need to discuss it between you and to concentrate all the advices from the friends and then see what you can use and what not. All right. We... Yes. 

Student (Petach Tikva Center): (41:50) Announcement -  The framework of our preparation for realizing the vision of Baal HaSulam

Reader: (43:46) More Announcements. With that, we conclude the lesson. Good day.