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

Morning Lesson July 08, 2024.

Part 4 Pirkei Avot, Chapter 6

Reader: (00:13) We are reading in Pirkei Avot, Chapter 6, Item 7. Great is Torah, for it gives life to those that practice it, in this world and in the world to come. As it was said, for they are life unto those that find them, and health to all their flesh.

And it says, it will be a cure for your navel and marrow for your bones. And it says, she is a tree of life to those that grasp her, and whoever holds on to her is happy. And it says, for they are a graceful wreath upon your head, a necklace about your throat.

It says, she will adorn your head with a graceful wreath, crown you with a glorious diadem. And it says, in her right hand is length of days, in her left riches and honor. For they will bestow on you length of days, years of life and peace.

And it says, her ways are ways of pleasantly, and all her paths are peace. 

M. Laitman: (01:33) There’s nothing to add, all these things are true. There’s nothing to add. All these things are true.

Reader: (02:05) As Rav Ben Mansiah said, in the name of Rav Shimon Ben Yochai, beauty, strength, riches, honor, wisdom, old age, gray hair and children are becoming to the righteous and becoming to the world. As it is said, gray hair is a crown of glory. It is attained by the way of righteousness.

And it says, the ornament of the wise is their wealth. And it says, the glory of youth is their strength. And the beauty of old men is their gray hair.

And it says, grandchildren are the glory of their elders and the glory of children in their parents. And it says, that the moon then shall be ashamed, and the sun shall be abashed. For the Lord of hosts will reign on Mount Zion and in Jerusalem, and God's honor will be revealed in his elders.

Rav Shimon Ben Mansiah said, these seven qualities, which the sages have listed as becoming to the righteous, were all of them fulfilled in Rav and his sons.

M. Laitman: (03:41) I can't add anything. Such excerpts that…

Reader: (04:06) Rav Yossi Benkisma said, Once I was walking by the way, when a man met me and greeted me, and I greeted him. He said to me, Rav, where are you from? I said to him, I am from a great city of sages and scribes. He said to me, Rav, would you consider living with us in our place? I would give you a thousand, thousand, dinari of gold and precious stones and pearls.

I said to him, my son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah. For when a man passes away, where there accompany him neither gold nor silver nor precious stones nor pearls, but Torah and good deeds alone. As it is said, when you walk it will lead you, when you lie down it will watch over you.

And when you are awake, it will talk with you. When you walk, it will lead you in this world. When you lie down, it will watch over you in the grave.

And when you are awake, it will talk with you in the world to come. And thus, it is written in the book of Psalms by David, King of Israel, I prefer the teaching you proclaimed to thousands of pieces of gold and silver. And it says, mine is the silver and mine is the gold, says the Lord of hosts.

M. Laitman: Everything is clear, right? 

Question (Petah Tikva Center): (06:17) I never understood in this allegory, there's someone who wants to learn Torah, and he's in a city that doesn't have Torah, and he goes to a sage and says to him, come help us, we'll even give you money for it. Why does he refuse? I never understood this There's the allegory that he's not willing to leave for a lot of money, that I understood, what he's trying to explain. But in truth, why the sage, when there's someone already that comes to him and says to him, come study with me, says, I'm not going to come study with you, I'm going to go to a city where everything is ready. Why is it that way?

M. Laitman: Without support, he won't be a sage anymore.

Student: So how do you start? After all, dissemination is the exact opposite of dissemination. Dissemination is to go to a place where there is no support, and to start working, like you did, Rav. You started from, what, at home, in your living room. There was nothing, until a few friends came to you, and it started. You didn't sit in some place and say, no, I have support, I'm not engaging in... It's something that I didn't quite understand. I understand the allegory about the money, that he didn't want the money. Okay, I'm putting that on the side for now. But on the principle, do we not want to specifically go to every place where there's some desire, even the smallest, to go there, work, and try? 

M. Laitman: You have to measure. You won't run through all villages and places.

Student: No, but here there's a different example. He comes to him, and he says to him, come to us, we want to learn Torah, come teach us. And he says, no, I won't come. I'll remain in my place.

M. Laitman: Because there's also such a rule that a person can't leave a place where there is Torah. 

Student: So, when does a person know to decide, according to what does he decides? That now he's going and teaches Torah? 

M. Laitman: Let's keep reading and see, I don't know. You cannot leave a place where there is Torah, and you can't come to a place where there is no Torah. So, what are the conditions? If a person wants to disseminate, we'll see. 

Student: Can I ask a question about you? Why did you decide that you are now starting, back then, many years ago, that you're starting to disseminate and build the group, and starting the whole process?

M. Laitman: I don't know. I don't know. It was an inner impulse. And nothing but that. That's it. 

Question (Petah Tikva Center): (09:52) I actually think that the example is very understood, because the place is the desire. If a person is in an environment and desire of Torah, he can tell that someone come to us, and integrate with us. And not that he's now leaving his desire and moving to others' desires. That's not called dissemination. The main thing is to draw the people to our desire, to our place of Torah. And not to go out to some place that altogether we will get carried away or something. So, I think that if we don't hold on to our place, our place of truth, where the goal, we can do dissemination. 

M. Laitman: Yes. Well?

Question (Petah Tikva Center): (10:46) The peace of the world starts from peace at home. Peace at home starts from mutual concessions. Amen to us all, and to us too. Amen. Thank you. 

M. Laitman: Yes.

Question (Petah Tikva Center): (11:16) What I understand from what we just read now, the place of Torah is the most important thing. We can't harm it, and we can't leave it whatsoever. It's a holy place. That's my feeling towards the Ten. That's my place towards this place. My feeling towards this place. Now for the last half an hour or 45 minutes, there was this discussion, how we create or change orders, what do we do things, that will maybe enable other people to integrate. Now these other people eventually, with them, for them, and I'm not negating anyone, but the degree of importance is different.

M. Laitman: Yes. 

Student: And there's a great fear from the fact that here at the moment, it's clear that whoever is here has importance for something very specific above everything. And it's not allowed for it to ever change, for that to go away.

M. Laitman: Well, I hope that that's what it's going to be. 

Student: So the thing is really to come and protect this thing, and I think that this grading, where here there's a place and a group, and people that this is the most important thing for them, and they're not telling anyone not to come, but whoever comes, and it's less important to them than others, he's not trying to bestow, and he's not trying to move everyone in his direction, and he's not trying to create all kinds of environments within this environment. And I think that that's something that's very important that we protect, and we keep.

M. Laitman: I hope that's how you all sustain this. That if each and every one should have equal opportunities. 

Question (Petah Tikva Center): (13:24)  Can I ask a question for myself? 

M. Laitman: Yes.

Student: So, to continue the friend, we must relate with love to each and every one, even if his framework is partial, because if we don't do that, we're sinning the goal, we're missing the goal. Even if I'm playing love, I have to do something. On the other hand, by relating to everyone, somehow we blur these differences that are so important for us to keep and feel and to say these guys are the spearhead, they're the trailblazers, and I think we've played these games in this society and we used to do all kinds of levels and degrees and I don't know what's correct here because if we blur, seemingly if our attempt is to love, then we're blurring the difference between those who are, the goal is more important to them and less. I think that we're not doing good, so there needs to be some kind of clear graduation where this is seemingly more internal, this is less internal, so what's correct? 

M. Laitman: What's correct is to try and understand through Baal HaSulam and to follow him, whatever may be, in faith above reason. That's it, and not to listen to any wisdoms from all kinds of things on the side. Questions about that?

Question (Petah Tikva Center): (15:13) We read articles of Rabash, for the sake of the matter, it's like Baal HaSulam, who's teaching us about love and how we need to be in a society. Is there something else that we don't know, that we are not aware of, that we have to go you said that we have to follow Baal HaSulam in faith above reason. Rav, in what else is it expressed? 

M. Laitman: Whichever way you understand him, that's how you have to go.

Student: Baal HaSulam has a manner in presenting things and how Rabash presents things. It's a little different, right Rav? The form in which they kind of broadcast the truth? 

M. Laitman: Yes. 

Student: Well then, it completes one another, we don't always know how to do this.

M. Laitman: Look, what can you do, they are two different degrees, one above the other, but for us, they are both way higher than us. I don't know, I don't feel between them any contradiction or anything. Towards us, there's a gap.

Student: I see that when we try not to blur this gap between them, specifically then we find the right way. And everything works out around this, meaning on one hand, upper complete adhesion, on the other hand, specifically from this, you can and are capable to contain as much as possible the rest of creation. 

M. Laitman: Yes.

Reader: (17:44) Item 10. Five possessions did the Holy Blessed One set aside as his own in this world, and these are they. The Torah, one possession, heaven and earth, another possession, Abraham, another possession, Israel, another possession, the Temple, another possession.

The Torah is one possession, from where do we know this? Since it is written, the Lord possessed, usually translated as created me at the beginning of his course, at the first of his works of old. Heaven and earth, another possession, from where do we know this? Since it was said, thus said the Lord, the heaven is my throne, and my earth is my footstool. Where could you build the house for me? What place could serve as my abode?

And it says, How many are the things you have made, O Lord? You have made them all with wisdom. The earth is full of your possessions. Abraham is another possession, from where do we know this? Since it was written, He blessed him, saying, Blessed by Abraham of God Most High, possessor of heaven and earth.

Israel is another possession, from where do we know this? Since it is written, Till your people cross over, O Lord, till your people whom you have possessed. And it says, As to the holy and mighty ones that are in the land, and my whole desire, possession, is in them. The temple is another possession, from where do we know this? Since it is said, The sanctuary, O Lord, which your hands have established.

And it says, And he brought them to his holy realm, to the mountain, which his right hand had possessed. 

M. Laitman: (19:48) Yes. Anybody want to add? No.

Reader: (20:36) Eleven. Whatever the Holy Blessed One created in His world, He created only for His glory. As it is said, All who are linked to my name, whom I have created, formed, and made for my glory. And it says, The Lord shall reign forever and ever.

Said Rav Hanania ben Akashiah, It pleased the Holy Blessed One to grant marriage to Israel, and this is why He gave them Torah and commandments in abundance. As it is said, The Lord was pleased for His righteousness to make Torah great and glorious.

M. Laitman: Yes, we finished. Okay. So, why are you silent? What do you think? Yes.

Question (Petah Tikva Center): (21:46) Maybe the time has come with all this work that the friends are doing towards the convention, that the tens will begin to be more trained in the order of the actions. We always see these order of actions, meaning order of actions towards unity. Like this, and like this, and like that. One thing emerges from the other, until the state where we leave everything and raise it to the upper one. So the order of these actions, at least for the time being, as it appears to us in the ten, we are missing, kind of like we once started to build in the ten, like a notebook that each member in the world had of the most important principles and the fundamental foundations that you have to, if you're woken up in the middle of the night, you can kind of like recite them. So maybe now we're in a time where we can do this in a more united manner to understand better the orders of the necessary fundamental actions. I'm not sure.

M. Laitman: Okay. Is there anything to add? What news? What news? Maybe a little more about this discussion.

Question (Petah Tikva Center): (23:43) A little bit more about this discussion, because we see that also in the world there's these two approaches, these two perceptions, one that's more differentiated and one that cancels borders. 

M. Laitman: Yes. 

Student: And maybe we're also somewhat in between this. How does it make it so that we, from the approach that keeps the strong nucleus, because without a strong nucleus there'll be nothing here. And on the other hand, it does include those so-called circles. How do we balance between these two approaches without canceling, without annulling? 

M. Laitman: It's circles and lines. You can't compare the two. One is strong in that quality, and one is strong in the other quality. That's how it is in our world.

Student: So, there's times for this and times for that, what, how? 

M. Laitman: Sometimes it's also according to time, but the main thing is that not to cancel each other. But let each one exist in their area.

Student: And to live with that clash, with that contradiction.

M. Laitman: It's only a contradiction towards us. Now, today, when we're so limited, but when we come out of these limitations, we won't see a contradiction here. 

Student: How are we not confused, and in the name of love, cancel the inner strong nucleus? In the name of inclusion and implementation of the advice of the Kabbas, we weaken the society instead of… 

M. Laitman: Love doesn't cancel anything. Otherwise, the Creator would have canceled everything, except for love. But in order to put the love together in all its wholeness, so we have to keep all the individuals, all the details in reality. And then we can gradually come closer to the true place of love. Today, we're so far from it. We can't cancel anything from reality. Nothing. You see how the Creator keeps all the worst things and the best things, and doesn't let anyone exchange for the other, and to be in its place. 

Okay, guys, what do we have today? 

Announcements (27:21)