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

Daily Lesson (Morning), July 6, 2024. 

Part 3: Mishna. Pirkei Avot, Chapter 5, Item 16

Reader: We are reading in the Mishnah, Chapters of the Fathers. We are in Chapter 5, Item 16. All the love that depends on something, the thing ceases, the love ceases. And love that does not depend on anything will never cease.  What is an example of love that is dependent on something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.

M. Laitman: Okay, we hear, but we don't understand these relationships.

Reader: (01:10) Item 17 Every dispute that is for the sake of heaven will in the end endure. But one that is not for the sake of heaven will not endure. Which is the controversy that is for the sake of heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of heaven? Such was the controversy of Korach and all his congregation.

M. Laitman: Well, we don't really know in what dispute they were and what dispute they were. But there was a dispute. The difference is if the dispute is for the sake of heaven or not. Go on.

Reader: (02:04) Item18 Whoever causes the multitudes to be righteous, sin will not occur on his account. And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous. The righteousness of the multitudes is hung on him. As it is said, he executed the Lord's righteousness and his decisions with Israel. Jeroboam sinned and caused the multitudes to sin. The sin of the multitudes is hung on him, as it is said, for the sins of Jeroboam, which he sinned and which he caused Israel to sin thereby.

Question (Petah Tikva Center): (03:08) A dispute for the sake of heavens. What is that in the Ten? How to scrutinize if we have such, so we'll be on the right path?

M. Laitman: I don't think we can learn it right now. 

Student: And usually we're in an egoistic perception of reality, and we always see that we're righteous and the others are sin because in default, the ego always dominates the majority. 

M. Laitman: We have to rise above our level, above our from the perception of reality. But of course, until we are not above our reality, we are in the will to receive, in order to receive. And it’s certain that what we think of others is always for our own good and not for their sake. 

Student: Is there a way as long as a person is still in the will to receive not to cause the others to sin?

M. Laitman: As long as he is in the will to receive in his calculations, he certainly condemn the others. 

Student: If at least in the Ten I don’t want to see the others as sinners, is there a way? 

M. Laitman: It’s annulment of himself in every way, completely.

Student: So the annulment isn’t to justify the friends but it’s a stage to not see them as sinners?

M. Laitman: Yes.

Question (Petah Tikva Center): (05:26) I look at the friends in the Ten and I see them as sinners, it’s a default and, let’s say I don’t feel good about it so what does it mean to annul myself now?

M. Laitman: It is to annul your opinion and try instead to adapt the opinion of the others.

Student: The opinion of kabbalists what I read.

M. Laitman: Kabbalists, it might be the whole group besides you that determines the situation correctly.

Student: Lets say that we are trying to work according to that; a person needs to feel, it that it should be revealed here on some point? After the annulment and the request he has to feel that something opened up on him?, some new feeling towards the friends?

M. Laitman: Yes.

Student: How long does this emotion stay?

M. Laitman: Don’t ask about times.

Student: This feeling, does it become like a foundation or does it disappear and then all those feelings will keep accumulating into something called love?

M. Laitman: Yes.

Student: The first or the second?

M. Laitman: You have to flow with them

Student: I’ll tell you why I’m asking; it seems that the bad moments or the moments I see the friends as sinners on the path if you put them into quantity they are more than the feelings of love in the Ten. So I’m asking, just to understand that that’s how is supposed to be, and if

M. Laitman: It shouldn’t be like that, but it is like that.

Student: So how should it be?

M. Laitman: It should be the opposite. We are connected. That by connecting we rise higher than these thoughts.

Student: So when does the Creator or when can a person change the scales that the love will be.

M. Laitman: Through prayer, through prayer.

Question (Petah Tikva Center): (08:33) Also about seen the multitude as righteous; is there a reason between above reason or below reason cause it seems like below reason it’s easy, there’s no internal work, no one besides Him, I see the friend as wicked or whatever and I say none else besides Him and that’s what he did and everything’s ok, so there’s no internal work; but above reason it seems like it demands more efforts that how not to miss out because sometimes I find myself, it’s like saying, oh, thank God, everything’s from above and annul all the matter and not work, that’s easy. How to make the efforts, how to reach that effort of searching for above reason, searching for the inner point in me that feels that the friend is ok and I see it as not ok?

M. Laitman: Continue, continue and you’ll discover.

Student: And If I may, can I share something? about every dispute for the sake of heaven?, can I share something that we had in the Ten?, something positive

M. Laitman: Of what?, we are not accustomed by that but

Student: I'll be brief. Yesterday we had a Tens meeting and we were trying to do something that it’s seemingly a dispute in order to lift the connection between us. We played this game where every friend wrote on a note what we needed in the Ten in order to advance toward the Creator. Anonymous notes. And we pulled out notes, and each friend tried to incorporate with these. The deficiencies of the friends were floating in the air and we discovered that in certain places there is a dispute between us. Friends think this way or that way and all of a sudden there were even very deep conversations about the dispute. We had a very lively conversation, very internal and powerful and we even raised our voices a little bit. But many friends said what a good talk we had. It sounded like it was for the sake of the Creator. We wanted to scrutinize divisions between us in order to come closer. This is following God's advice: to speak among us and open up things and be genuine and try to get closer and not just, and no be gentlemen as a friend adds here. So it really worked for us. I just wanted to share because maybe other Tens will want to adopt this way of discussing disputes, scrutinizing the differences between us and what connects us. By the way, we discovered that three friends, for example, out of the Ten wrote with the exact same words that we need incorporation and we need personal responsibility of each one. So we also discovered what deficiency we can really leverage into and take it further. So councils, we should really implement them because they really bring us closer. Thank you for your patience.

M. Laitman: Yes, that's it.

Question (Petah Tikva Center): (12:30) He writes about the merit of the collective. Moses mediated the collective righteousness and then...

M. Laitman: Can you not speak only for yourself but also for me if you want to ask, so say it out loud?

Student: He writes that the merit of the collective that was dependent on Moses, he made everyone righteous and they were dependent on him. What is the force of Moses in society?

M. Laitman: The force of Moses, we read that somewhere. Moses is the general force that is in each and every Ten and…what is that force? Actually, what we usually learn, it belongs to the degree of Hesed, of mercy. 

Student: So it's a force that the Ten creates together?

M. Laitman: Yes.

Student: But it exists in each one individually as well?

M. Laitman: Yes.

Student: So it's enough that there's this force in one friend in the Ten, he already makes the whole Ten righteous?

M. Laitman: I don't know if it works to that extent, but if everyone is drawn towards it, so every Ten is incorporated.

Reader: (14:22) 19. Whoever possesses these three things, he is of the disciples of Abraham, our father. And whoever possesses three other things, he is of the disciples of Balaam the wicked: a good eye, a humble spirit, and a moderate appetite. He is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite, he is of the disciples of Balaam the wicked. What is the difference between the disciples of Abraham, our father and the disciples of Balaam the wicked? The disciples of Abraham, our father, enjoy this world and inherit the world to come. As it is said, I will endow those who love me with substance, and I will fill their treasuries. But the disciples of Balaam the wicked inherit hell and descend to the nethermost pits. As it is said, for you, O God, will bring them down to the nethermost pit. Those murderous and treacherous men, they shall not live out half their days, but I trust in you.

M. Laitman: Yes. No. Well? No one wants to ask.

Question (Petah Tikva Center): (16:38) He writes that the disciples of wicked Balaam, one of the things he writes, he says that they have a good eye. And about the disciples of Abraham, he says that they have an evil eye. I'm going to read it. “Anyone who has these three things is from the disciples of Abraham, our father, and three other things are from the disciples of Balaam the wicked: a good eye, a humble spirit, and a moderate appetite. He is of the disciples of Abraham.” Sorry, yeah, my mistake.

Question (Petah Tikva Center): (17:19) How can there be a disciple of Abraham if it's not also a disciple of Balaam the wicked? They are one opposite the other.

M. Laitman: Yes. 

Student: So what does it mean? How should we understand it? 

M. Laitman: That Abraham's disciples accumulated certain qualities, and the students of the wicked Balaam acquired different qualities. What does it mean to be a disciple of Abraham, that he has these qualities?

M. Laitman: Yes.

Student: How does he acquire such qualities? How can there be a good eye without having an evil eye, as the advantage of the light from within the darkness? 

M. Laitman: Because eventually, on the way, they scrutinize and they pray and they adhere and those rise to heaven, those go down to hell.

Question (Petah Tikva Center): (18:39) He says about the disciples of Abraham that they have a good eye and a humble spirit and a lowly spirit. So, how can the disciples of Abraham even speak with the general public? We said, you know, you have to bring the knowledge of the Wisdom of Kabbalah to everyone. So, those disciples of Abraham, if they have a lowly spirit, how can they even approach the public?

M. Laitman: The Creator organizes it. The Creator organizes that. What do you want?

Student: Because it seems like the disciples of Balaam, the wicked, they come with a haughty spirit and all that. It seems easier to them.

M. Laitman: It seems. And in the end, it comes out a bit different. Okay, so we have reached 20. Okay, nothing else to do? What? 

Question (Petah Tikva Center): (20:07) I don’t understand that a good eye, a lowly spirit and a lowly soul is a state where a disciple has to rise above his reason, with work with faith above reason.

M. Laitman: Yes.

Student: How does our work work out with the laws of society, the laws of the mutual responsibility? Because every situation where the Creator presents the friend to me, the lower He shows him to me, he's even better. I can rise even higher with faith above reason.

M. Laitman: Yes.

Student: So, that cancels all the laws of mutual guarantee. So, where does the observing of the laws of the society determine? What does it happen if for every state that I see is wrong in the society or in the friend, I have to go above my reason?

M. Laitman: It's a habit, a custom.

Student:  What habit? I'm asking, how does the society maintain itself? How does it observe the laws? If we can't judge anyone other than ourselves, and we're constantly required to rise above our corrupted eyes.

M. Laitman: So, every time you'll see society in a more and more corrected manner.

Student: So, the more we work with faith above reason, then in our reason, we'll see the laws as well?

M. Laitman: Yes.

Question (Petah Tikva Center): (21:47) Of concerning chapters of the Fathers, we've gotten used to, over the years, to learn that everything is within us. And we have to search for this relation in reality. And since we started learning chapters of the Fathers, I see that the approach is to look at it literally, not to complicate things. Why is it like that? Is it for each one to do the work on his own? Or is this how we should really relate to it?

M. Laitman: First of all, in this way, it's sure. And that's it.

Student: But every excerpt here, we can understand, you know, the disciples of Balaam, the disciples of Abraham are on me.

M. Laitman: What do you need all this inner dissection for?

Student: Because until we learned the chapters of the Fathers, that was the approach to the writings of the Kabbalists.

M. Laitman: Here it can really confuse you.

Student: That's why we don't talk about it.

M. Laitman: Okay. Thank you. What? Yes, 

Question (Petah Tikva Center): (23:15) We learn that we have to rise with faith above reason. Is there such a state when a person cancels his faith in order to acquire the faith of the teacher?

M. Laitman: What will he remain with?

Student: He receives the faith of the teachers or the faith of the friends of the Creator completely annulled. Even his own faith he annuls. Or is there no such thing in spirituality?

M. Laitman: No. Okay. Well, let's end here. 

Reader: (24:12) So, now we will do a summary of the lesson in a workshop, right? Now we will summarize the lesson in a workshop in the Tens.

Reader: (30:40) Announcements and good day.