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

Daily Lesson (Morning) June 10, 2024.

Part 1: Rabash. Letter 27

Reader: Hello, we're reading in The Writings of Rabash, Letter 27. You can find the study materials in the Sviva Tova, the Galaxy Systems, you can also ask questions live through our websites. Letter number 27 by Rabash.

Reading Letter 27: (00:25)

December 18, 1956, Manchester

To the friends, may they live forever,

It has been a very long time since I received letters from you, except for… and a short letter from…

We must renew our work each day, meaning forget the past. That is, if we did not succeed before, we must start anew. It is like a merchant: If he had a business that did not succeed, he closes that business and promptly starts a new one, hopeful that although he did not succeed in the previous business, he will certainly succeed in the new one.

So are we. Although in the past we did not succeed, in the future we are certain to succeed. But we will not stay idle because without doing any business it is impossible to succeed. Rather, we must believe that it will certainly be drawn upon us and we will be rewarded with the light of His law, which is the true law, that truth will protect us and we will draw the light of His law, and will be granted with clinging to His name forever.

Our sages said, “Rabbi Yohanan said, ‘Jacob our father did not die. He asks, ‘Was it in vain that the mummifiers mummified and the undertakers buried?’’ Rather, I call the verse, ‘Fear not, O Jacob My servant,’ declares the Lord, ‘And do not dread, O Israel, for I will save you from afar, and your descendants from the land of their captivity.’’ As his descendants are alive, so he is alive.” RASHI interprets that only among the living can you speak of captivity, but with regard to the dead, you cannot speak of captivity (Taanit 5b).

The interpreters asked:

1. The question still stands. The Maharsha interprets that the body dies and the soul exists, so why did specifically Jacob not die? He explains that since Abraham and Isaac died in the land of Israel, but Jacob died abroad, and so we need to be told that Jacob, too, did not die.

I will interpret this according to our way, and this will reconcile the famous question about the verse, “So they sent a message to Joseph, saying, ‘Your father charged before he died, saying, ‘Thus you shall say to Joseph, ‘Please forgive, I beg you, the transgression of your brothers.’’’”

This is perplexing:

2. Where do we find that Jacob commanded such a thing before his death? And there is also the question of the Midrash about the verse, “And he called his son, Joseph,” and commanded him the burial.

3. Why did he not command Reuben, who was the elder, or Judah, who was a king?

And the interpreters asked:

4. About Jacob telling Joseph—“deal with me with mercy and truth,” meaning mercies performed with the dead—no reward and recompense is given for the mercy. But afterwards he says to Joseph, “But I gave you one portion more than to your brothers.” RASHI interprets that since you exert and trouble yourself with my burial, it is no longer true mercy.

Another perplexity:

5. Joseph said to him, “I will do as you say.” The “I” is redundant (in Hebrew the word “I” is repeated twice in this verse). He should have said, “I will do as you say” (with a single “I”).

To understand the above we must understand the quality of truth, which is the quality of Jacob. It is written, “Let truth be given to Jacob.” Baal HaSulam interpreted the matter of truth (presented in the Sulam, in the “Introduction of the Book of Zohar,” item 175), that two factions of angels slandered Creation, and two advocated it.

The angels of truth said that the world is all lies, meaning that the world is called “will to receive,” and truth is the desire to bestow contentment upon one’s maker, which is Dvekut (adhesion). How can they achieve this? The angels of mercy said, “He does mercy,” and through the mercy they will achieve Dvekut. See there the whole matter of “And cast the truth to the ground,” meaning that from Lo Lishma (not for Her sake) we will be rewarded with Lishma (for Her sake) and will achieve the quality of truth.

Jacob, who is the quality of truth, commanded before his death, meaning gave a will to Joseph to do true mercy, meaning that by that he will be awarded the quality of truth, meaning that he will be entirely to bestow. This was so to all of his sons, but he commanded specifically Joseph, meaning that after his death Joseph will not get even for the selling of Joseph by his brothers.

And although Joseph sees that his brothers blemished by selling, he must still engage only with the quality of truth, meaning to bestow, and correcting the flaw is for the Creator alone. This matter of correction was later corrected with the ten slain of the kingship (as explained in several places).

Joseph replied, “I will do as you say,” meaning that myself will be as you say—that I will walk only in the way of bestowal. This reconciles why he said specifically to Joseph, and why he used specifically the word “I.”

This also explains the second question we asked, “Where do we find that Jacob commanded Joseph before his death, meaning that before his death he said specifically to Joseph to follow the path of truth, which is only to bestow, and therefore you must not get even for the sale?”

And also, once Joseph has taken it upon himself and said, “I will do as you say,” meaning bestow, by later telling him, “I gave you one portion more than to your brothers,” he does not spoil the truth by receiving the gift now, since now he is regarded as receiving in order to bestow, for he has no need for himself, but all his actions are in Torah and Mitzvot in order to bestow.

This explains the fourth question: After the acceptance of the truth, he could reward him, but it would still be considered pure bestowal. This is why Rabbi Yohanan said that Jacob did not die. It means that the quality of Jacob did not die because he bequeathed his quality to his sons. This is why Rabbi Yohanan said specifically Jacob, since truth is the most important; if there is truth, one is rewarded with Abraham and Isaac, who are Hassadim and Gevurot.

It follows from all the above that Jacob did not die, but his law, the law of truth, will shine for us and we will be rewarded with following in his footsteps and with growing stronger with more exertion. We must not heed the view of the landlords, who bring us sparks of despair, but say as our sages say, “The Son of David comes only inadvertently.” That is, redemption, called “the Son of David,” comes specifically by distracting the mind of landlords.

This is the meaning of RASHI’s interpretation that life is only in captivity, meaning that only when one is regarded as “alive” does he feel that he is captive and must break free from the prison. But when a person is dead, he does not feel that he is captive.

Jacob’s quality will shine for us out of captivity, as it is written, “And your descendants from the land of their captivity,” meaning that all the desires for work are captive. This is also the meaning of “Fear not, my servant Jacob … for I will save you from afar.” Although they were in utter remoteness from the Creator, the Creator promises us that He will save us, as our sages said, “If the Creator does not help him, he will not prevail over it.”

Therefore, we must understand how our helper is mighty, as it is written, “The Lord is a man of war.” And as for the salvation of the mighty one, he does not mind whether he should help a lot or little. But rather, “I will save you from afar.” Even when we are in utter remoteness, He will save us.

Let us hope that from this day forth, meaning each and every moment, we will be rewarded with eternal wholeness and to cling to the truth.

From your friend, Baruch Shalom HaLevi Ashlag

Son of Baal HaSulam

M. Laitman: (14:29) Anyone has any questions about it? Maybe read it again. Let's read it again.

Re-Reading Letter 27: (14:56)

December 18, 1956, Manchester

To the friends, may they live forever,

It has been a very long time since I received letters from you, except for… and a short letter from…

We must renew our work each day, meaning forget the past. That is, if we did not succeed before, we must start anew. It is like a merchant: If he had a business that did not succeed, he closes that business and promptly starts a new one, hopeful that although he did not succeed in the previous business, he will certainly succeed in the new one.

So are we. Although in the past we did not succeed, in the future we are certain to succeed. But we will not stay idle because without doing any business it is impossible to succeed. Rather, we must believe that it will certainly be drawn upon us and we will be rewarded with the light of His law, which is the true law, that truth will protect us and we will draw the light of His law, and will be granted with clinging to His name forever.

Our sages said, “Rabbi Yohanan said, ‘Jacob our father did not die. He asks, ‘Was it in vain that the mummifiers mummified and the undertakers buried?’’ Rather, I call the verse, ‘Fear not, O Jacob My servant,’ declares the Lord, ‘And do not dread, O Israel, for I will save you from afar, and your descendants from the land of their captivity.’’ As his descendants are alive, so he is alive.” RASHI interprets that only among the living can you speak of captivity, but with regard to the dead, you cannot speak of captivity (Taanit 5b).

The interpreters asked:

1. The question still stands. The Maharsha interprets that the body dies and the soul exists, so why did specifically Jacob not die? He explains that since Abraham and Isaac died in the land of Israel, but Jacob died abroad, and so we need to be told that Jacob, too, did not die.

I will interpret this according to our way, and this will reconcile the famous question about the verse, “So they sent a message to Joseph, saying, ‘Your father charged before he died, saying, ‘Thus you shall say to Joseph, ‘Please forgive, I beg you, the transgression of your brothers.’’’”

This is perplexing:

2. Where do we find that Jacob commanded such a thing before his death? And there is also the question of the Midrash about the verse, “And he called his son, Joseph,” and commanded him the burial.

3. Why did he not command Reuben, who was the elder, or Judah, who was a king?

And the interpreters asked:

4. About Jacob telling Joseph—“deal with me with mercy and truth,” meaning mercies performed with the dead—no reward and recompense is given for the mercy. But afterwards he says to Joseph, “But I gave you one portion more than to your brothers.” RASHI interprets that since you exert and trouble yourself with my burial, it is no longer true mercy.

Another perplexity:

5. Joseph said to him, “I will do as you say.” The “I” is redundant (in Hebrew the word “I” is repeated twice in this verse). He should have said, “I will do as you say” (with a single “I”).

To understand the above we must understand the quality of truth, which is the quality of Jacob. It is written, “Let truth be given to Jacob.” Baal HaSulam interpreted the matter of truth (presented in the Sulam, in the “Introduction of the Book of Zohar,” item 175), that two factions of angels slandered Creation, and two advocated it.

The angels of truth said that the world is all lies, meaning that the world is called “will to receive,” and truth is the desire to bestow contentment upon one’s maker, which is Dvekut (adhesion). How can they achieve this? The angels of mercy said, “He does mercy,” and through the mercy they will achieve Dvekut. See there the whole matter of “And cast the truth to the ground,” meaning that from Lo Lishma (not for Her sake) we will be rewarded with Lishma (for Her sake) and will achieve the quality of truth.

Jacob, who is the quality of truth, commanded before his death, meaning gave a will to Joseph to do true mercy, meaning that by that he will be awarded the quality of truth, meaning that he will be entirely to bestow. This was so to all of his sons, but he commanded specifically Joseph, meaning that after his death Joseph will not get even for the selling of Joseph by his brothers.

And although Joseph sees that his brothers blemished by selling, he must still engage only with the quality of truth, meaning to bestow, and correcting the flaw is for the Creator alone. This matter of correction was later corrected with the ten slain of the kingship (as explained in several places).

Joseph replied, “I will do as you say,” meaning that myself will be as you say—that I will walk only in the way of bestowal. This reconciles why he said specifically to Joseph, and why he used specifically the word “I.”

This also explains the second question we asked, “Where do we find that Jacob commanded Joseph before his death, meaning that before his death he said specifically to Joseph to follow the path of truth, which is only to bestow, and therefore you must not get even for the sale?”

And also, once Joseph has taken it upon himself and said, “I will do as you say,” meaning bestow, by later telling him, “I gave you one portion more than to your brothers,” he does not spoil the truth by receiving the gift now, since now he is regarded as receiving in order to bestow, for he has no need for himself, but all his actions are in Torah and Mitzvot in order to bestow.

This explains the fourth question: After the acceptance of the truth, he could reward him, but it would still be considered pure bestowal. This is why Rabbi Yohanan said that Jacob did not die. It means that the quality of Jacob did not die because he bequeathed his quality to his sons. This is why Rabbi Yohanan said specifically Jacob, since truth is the most important; if there is truth, one is rewarded with Abraham and Isaac, who are Hassadim and Gevurot.

It follows from all the above that Jacob did not die, but his law, the law of truth, will shine for us and we will be rewarded with following in his footsteps and with growing stronger with more exertion. We must not heed the view of the landlords, who bring us sparks of despair, but say as our sages say, “The Son of David comes only inadvertently.” That is, redemption, called “the Son of David,” comes specifically by distracting the mind of landlords.

This is the meaning of RASHI’s interpretation that life is only in captivity, meaning that only when one is regarded as “alive” does he feel that he is captive and must break free from the prison. But when a person is dead, he does not feel that he is captive.

Jacob’s quality will shine for us out of captivity, as it is written, “And your descendants from the land of their captivity,” meaning that all the desires for work are captive. This is also the meaning of “Fear not, my servant Jacob … for I will save you from afar.” Although they were in utter remoteness from the Creator, the Creator promises us that He will save us, as our sages said, “If the Creator does not help him, he will not prevail over it.”

Therefore, we must understand how our helper is mighty, as it is written, “The Lord is a man of war.” And as for the salvation of the mighty one, he does not mind whether he should help a lot or little. But rather, “I will save you from afar.” Even when we are in utter remoteness, He will save us.

Let us hope that from this day forth, meaning each and every moment, we will be rewarded with eternal wholeness and to cling to the truth.

From your friend, Baruch Shalom HaLevi Ashlag

Son of Baal HaSulam

Question (Petah Tikva Center): (28:53) It speaks here about the true mercy. Jacob, our father, who is the quality of truth, commanded before his death, meaning that he gave a commandment to Jacob to perform a true mercy. What is a true mercy? 

M. Laitman: It's a mercy that cannot be undone. Like someone who's dead, you cannot repay for it. If you do something for a dead person, he cannot pay you back. That's a true mercy.

Question (Petah Tikva Center): (29:40) He writes here, we have to renew our work every day, meaning forget the past. Meaning, if we did not succeed in the past, we must start anew. And later he writes, and one is hopeful that although he did not succeed in the previous business, he will certainly succeed in the new business. How do we create such a state where every day we manage to erase whatever we had and start anew with the hope that now we will succeed? How do we do it? 

M. Laitman: By raising the importance of the goal and connecting between us in order to actualize it. 

Student: Now, if we look back, if I look back, I see the Creator was always operating, He was always doing things. But in the present point, in our brain, it's not enough, the feeling disappears, what we had before, in the previous times that the Creator got involved. So, you're saying that through the society we can reach a state where every day we start enthusiastically as though every moment we're going to achieve the goal? 

M. Laitman: We begin daily by, it's not anew, to do these things, but only to ask. 

Student: And if we feel, if we have a feeling that doubt is like a snake, doubt is like a crawling snake, how do we take care of that? 

M. Laitman: By the connection between us.

Question (Petah Tikva Center): (31:52) What is the quality of truth, which is the quality of Jacob? 

M. Laitman: The Creator gave us all the means with which to reach the goal.

Student: How are we rewarded with the quality of Jacob that it will shine for us so that we can come out of captivity? 

M. Laitman: If we connect, then we discover the quality of Jacob, and that pulls us toward the solution. 

Question (Petah Tikva Center): (32:40) He writes here, we must not heed the view of the landlords who bring us sparks of despair, but rather say, as our sages said, the son of David comes only inadvertently. Meaning, redemption called the son of David comes specifically by distracting the mind of the landlords. How do we distract the mind of the landlords? 

M. Laitman: Using the connection between us. That is actually the only solution for coming out of exile. 

Student: Meaning, to distract the reason, so instead of a person engaging in himself, he should engage in the friends? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (33:36) Our means to reach correction are Abraham, Isaac and Jacob? 

M. Laitman: Probably, yes.

Student: What does it mean that Abraham and Isaac died in the land, in Israel, and Jacob died abroad, and that they did not die?

M. Laitman: Those are the virtues or the qualities of Abraham and Isaac versus those of Jacob. We need to see how do we work with those three virtues or qualities. Not only the virtue of Jacob, but when we work with it, we are able to rise above those forces that tie us to the land. 

Student: It's the will to receive?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:25) He writes, even though Joseph sees that his brothers blemished with the selling, nevertheless he should just engage in the quality of truth, that is to bestow. And the correction of the flaw belongs, is for the Creator alone. How do we approach conflicts or problems that are revealed in the Ten and let the Creator take care of it? 

M. Laitman: We wish to annul the conflict from within us by ourselves. This collision of opinions, desires, decisions, actions. And after coming out of it, we'll be able to see how to approach the truth. 

Student: This is in retrospect; we can look at it?

M. Laitman: We always learn in retrospect. 

Student: What does it mean now that I, an individual person, or in the Ten, that I respond? There is a certain situation, and on the side of the person there has to be a response. So, what is that response that nevertheless leaves room for the Creator to respond instead of me?

M. Laitman: Again, the question. 

Student: There is a state, a situation right now, that a person naturally responds to the situation. But we know that what we read also is that the person should let the Creator respond instead of him responding. So, what is the person's response? How does he let the Creator respond instead of him responding? 

M. Laitman: That is how, if a person tries to not get into a solution that he doesn't know about, maybe he thinks, it seems to him that he knows, but it's incorrect. So, by staying out of it, he's allowing the Creator to respond to the situation correctly.

Student: So, he seemingly moves aside and lets? Sorry, but it sounds like, as though everyone is passive. 

M. Laitman: No, on the contrary. Specifically, because he needs to find the correct behavior and attitude on his part, he will be active. 

Student: Okay, so maybe it's another related question. What is the truth that a Ten should cling to, that this is the truth, and to emphasize it? 

M. Laitman: It needs to construct between them such relationships that will bring them to the correct connection, which is called truth.

Student: The correct connection between the friends is the truth?

M. Laitman: Yes.

Question (Petah Tikva Center): (39:51) I hear all the time that the solution is connection. This is the solution. And now I heard that don't engage with your own reason and finding this connection, make room for that force so that He will connect. Because in our mind, we won't find it. And when we hear all your answers are about go and connect.  And I feel that within my reason, I search for the solution. Now I heard that the solution is actually to make room between us so that this force will connect us. So how do we make this force? Our efforts to connect in our mind create that place or is there some other action? 

M. Laitman: We are working on the connection between us as much as possible and even more, and with that, we draw in the Creator to be in the center of that connection to work from there. 

Student: What does it mean we engage in connection between us, because it's in the thought?

M. Laitman: In the thought, yes; there's no more.

Student: But now I heard that don't search for the solution in your thought. Suddenly, I have a conflict. The question is, if our efforts towards connection in that thought until it will finally penetrate the heart, does that make room for that force? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (41:54) I want to continue the answer you gave the friend. You told him, as I heard, in order for the Creator to come and operate in the Ten, we need to find the correct behavior. To find the correct behavior. Now, I want to bring it down to practice. The moment there is some scrutiny in the Ten, I feel that in the first state we operate from the ego. There is a response. You come, speak, each one has his truth and he speaks it with firmness. The question is to find the right behavior means to stop this urge after it already came out, to stop it. And the right behavior is to try to think and operate according to the advice of Rabash. The friend is this way, that way. All of these things that he advises us to try to work according to these rules.  

M. Laitman: To what end? 

Student: In order to find the right behavior so that I will operate correctly. I want to operate correctly. 

M. Laitman: The fact that a person wishes to operate correctly, it's natural. Each one wants to do that. Everyone wants that. The solution is in that we need to depict to ourselves the correct form. And that is what we're trying to arrange in the correct connection between us.

Student: So, the question is how do we do it? Like the article we read that we all see an airplane. One sees it this way, the other sees it that way. This is in the will to receive. But I want to see that. I know that this form is subjective. I want to see it in a different way. I want that the Creator will help me to see it differently. So, here at that point where we're in the middle of some discussion, each one comes and speaks emotionally from his angle. How do we take it now into a more advanced discussion? Let's call it that as you recommended. How do we do it, practically? 

M. Laitman: By adding to our complaints, greater, stronger demands.

Student: You recommend perhaps that when we come with strong demands, yes, but when we're in this fervor, it's hard to do it. Do you recommend to stop it at the moment and maybe come back later? Is that worthwhile, maybe?

M. Laitman: No. No. We'll see how to apply to you. 

Question (Nahariya): (45:30) A question about this example of forgetting, shutting down the business and starting a new one: What does it mean to forget the past? How can we forget what we know?

M. Laitman: If I search for the truth and how to hold on to it, then I'm capable of it, of being in a new state. 

Question (PT 33): (46:00) What is an unsuccessful business that you shut down and open a new one? 

M. Laitman: That I don't reach the goal. The whole business is in order to bring me to the goal. And then I see that I didn't succeed.

Question (PT 10): (46:22) In the article, he mentioned the truth a few times. The most important thing is the truth, the path of truth. What is the truth and when does a person merit that? 

M. Laitman: What is the truth? And when is a person rewarded with the truth? The truth is that the Creator is above everything. And He manages, and from Him emerges all the actions and all the states. This is the truth. And I need to accept this truth according to all of my calculations.

Question (PT 11, Nahariya, Turkiye 8): (47:43) A question about the quality of Jacob. It's the quality of Jacob that helps us come out of captivity. What is the quality of Jacob, how can we merit this illumination?

M. Laitman: It is that I accept all the conditions that the Creator establishes before me, and I want to tie them to the end of the action. So that I see Him as the One who did, does, and will do for me all of the actions. That has to be the truth, that's it. 

Question (Petah Tikva Center): (48:50) He writes that we need to understand how our helper is a hero, as it’s written, is mighty, it is written that the Lord is a man of war. So, why does it say that the Lord is mighty and not a man? 

M. Laitman: What do you mean by man, what can you ascribe to man? 

Student: Man goes through war; he feels that he needs to manage it. He needs to invite the power to win.

M. Laitman: No, it's all true but He only invites all of these things, that alone. 

Student: Well, that's the work, the Creator created all of reality with His thought. Is that a problem for Him? 

M. Laitman: But the forces come from the Creator and the wars are the Creator's. And the one who triumphs in the end in all of these wars, it's also the Creator. 

Student: What about men? 

M. Laitman: A man can only decide if he wants to advance to the correct point where he triumphs. How does he win the war? By crowning the Creator with each and every step, more and more. 

Student: I'm asking because it says the Creator is a man of war. I don't feel that the Creator is a man of war, it's simple for Him. What does it mean to allow me to win the war with the inclination? It passes over me, this turmoil. 

M. Laitman: It's also not upon you to win, you just need to decide. You just have to decide that the Creator needs to be here, and then of course, there will be victory. 

Student: What should I take from this line that will help me?

M. Laitman: Which sentence? 

Student: It's written, “the Lord is a man of war.”

M. Laitman: Yes.

Student: I'm sorry, I feel like I am a man of war, not the Creator.

M. Laitman: No, you are just searching for how to crown the Creator upon all the states that are revealed in you. 

Student: So, if I relate to the Creator as a man of war, it will make the path easy, it will lighten the path? It's like waging the war, elsewhere? 

M. Laitman: No, your war is truly in a different place. Your war is in that you crown the Creator so that you bring Him to be at the head of the entire state.

Question (Petah Tikva Center): (51:56) You said that you must decide. What does it mean that I must decide, I make any decisions? 

M. Laitman: You take a decision about your words, you decide with all the elements, the data you have in you, you have to go over it. And in the end, you have to reach the correct form of how you accept this whole map of the war.

Student: Where do I take the power to make any decisions?

M. Laitman: Out of the fact that you are connected with the others, and you've already gone through a few stages. And it is impossible that you will just stay this way. 

Question (Petah Tikva Center): (53:11) He talks about the sale of Joseph, who told about the dream to his brothers, and they sold them. He's the one who went down to Egypt, first. 

M. Laitman: Yes.

Student: He made the preparation; Israel came in after him. 

M. Laitman: Yes. 

Student: So, the correction is that he did, as Jacob told him, don't make any calculations with your brothers, what they've done to you. He's showing the people of Israel the way out of exile, he's taking the action that points the way towards the exit? 

M. Laitman: What is the direction? 

Student: It's more important for him to do something higher than to take any vengeance with his brothers. Because he talks about King David, that the son of David comes, inadvertently, as if Joseph has no calculation with himself but something higher. 

M. Laitman: Yes.

Student: So, that is the exit from the exile? That what is depicted to him outside of that the society, the people, the friends seem corrupted to him, and he goes above it. And he sends everyone to a scale of merit? 

M. Laitman: Precisely.

Student: This is our time today as well, that the small is right, it's clear to everyone, the other is in the wrong, the other is guilty. It's like a maze you cannot come out of. 

M. Laitman: But you see that we do come out of it.

Student: The exit is only upward, toward the source of everything. 

M. Laitman: Yes, yes, the way out is always towards the Creator.

Question (Petah Tikva Center): (55:21) In what is the Creator waging a war? 

M. Laitman: The Creator fights that the person will have the place, the room, to decide correctly.

Student: What is the person there, in this war that the Creator is doing? How does he find this place? 

M. Laitman: The person seemingly gives the Creator the scepter, which He can use in the war. 

Question: (Rehoboth) (56:07) I heard that when a person doesn't interfere, he allows the Creator to respond to the state. So, how do you do it so that the Creator will respond, and not that man will respond? 

M. Laitman: By the fact that the person cannot decide, he can't carry out anything. So, he simply sees that in such states, only the Creator has the ability to decide to win, to finish the war. And this will be the best state for the person.

Student: So, how do I not interfere? 

M. Laitman: You give the Creator the possibility to get involved, and this is how actually you are involved. 

Question (Petah Tikva Center): (57:15) Rabash in the beginning, he explains that you should not despair, you should start anew each time and continue in the direction of the quality of truth. Jacob, who is the quality of truth, will illuminate to us. Then he gives the story of the burial of Jacob, and he explains about the angels, and he talks about sending the truth down to earth. It's not really clear, maybe you need to interpret it in the person. What does it mean to bury the truth, why do we need to bury the truth? Why is it dead or not dead? 

M. Laitman: We need to bury the truth that comes from the side of the person and respect the truth that comes from the heavens. 

Student: But why do we need to bury it, what is the burial? 

M. Laitman: That a person doesn't want to accept the kind of truth that seems to him.

Student: So, there is truth, and there is truth. 

M. Laitman: Yes. 

Student: So, I need to believe that there is the truth of Jacob that always shines to us and is never dead.

M. Laitman: Yes. 

Question (Petah Tikva Center): (58:45) The question is if we are speaking of the work which is to crown the Creator over every state. Why do we need in parallel to exert the love of friends? 

M. Laitman: How will you reach the determination of the truth? 

Student: I will simply experience the world and reality, as they pass over me, whatever the Creator is throwing at me, He is throwing. I will say everything is from the Creator, and I will advance. 

M. Laitman: So, how will you say it? 

Student: Let's say, something happens to me in life, in corporeality, fine, it's the Creator. I am now waging this war to say that it is from the Creator. Why in parallel do I need to exert the love of friends if the entire war is simply to crown the Creator? How is it related?

M. Laitman: It's related because only from this point when you are connected with the friends, you can crown the Creator. 

Student: Meaning, if I crown the Creator without working in love with friends, it's like a lie, it's a form of lying?

M. Laitman: Yes.

Student: And let's say in the Ten, every friend has his form, these are obviously forms that are not necessarily love by me because I'm egoistic. So, where do I enter here to work with the Creator? What do I do with these works in here? What do I do because out of love, it's hard for me to develop love. 

M. Laitman: Yes.

Student: How do I do it so that I bring the Creator in, not that I'm doing some kind of psychological exercise and I love the friend. But on the contrary, for the Creator to come and do this work?

M. Laitman: It's that you reach a decision that's only in such a way you can reach the truth. This is already a success. 

Student: So, the Creator kind of spins it towards me, and with it, I can take all these forms. Even though He actually knows what it's hard for me to tolerate. Specifically, it is precise for me so that I will be able to seek Him in those forms.

M. Laitman: Yes, you said it right.

Question (Petah Tikva Center): (01:01:27) It's written, don't fear my servant, Jacob. What does it mean to be a servant like Jacob?

M. Laitman: If you reach the state of being a slave of the Creator like Jacob, so you reach the solution, the final and precise solution. 

Student: What is it to be a servant like Jacob?

M. Laitman: It's to reach the end of your development. 

Question (Petah Tikva Center): (01:02:17) He writes here that Jacob commanded Joseph to not make calculations for the sale. And then in Egypt, we can really see that Joseph related with love to all his brothers, cared for them and didn't make such calculations. 

M. Laitman: Yes?

Student: It seems like the most powerful way to cover crimes with love. 

M. Laitman: Yes. 

Student: The question is I see that much smaller crimes that are revealed, we're not capable of covering with love, whether it's between friends, at home. It even seems like you're covering it with love, but the crimes remain there and just move them aside, and then they float up. What do we do because we're in this work, what's missing? Why don't we succeed at doing that? 

M. Laitman: We're missing on turning to the Creator: What else are we lacking in order to reach the right decisions?

Student: Is it a decision to cover all crimes with love?

M. Laitman: Yes, we need to decide, and if we're aimed correctly, it will happen.

Question (Petah Tikva Center): (01:03:46) It's written here, and he called his son Joseph and committed him the burial. And why didn't he do this for Reuben, who was the firstborn, or Judah, who was the king, why? 

M. Laitman: He doesn't answer, too?

Student: Yes, but the answer is not clear. 

M. Laitman: What's written? 

Student: “And it implies that, and they say that Jacob said to Joseph, and you made mercy with me, and with this that they do with the dead, they don't give any worth for the grace that they give.” So, why did he choose Joseph and not Judah or Reuben? 

M. Laitman: Because Joseph, from the word Yosef, that gathers, he gathers all the vessels and it can rise above them.

Student: Thats Joseph is the quality of connection? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:05:03) So, we learned today that truth is to crown the Creator in the connection in the Ten. Why is it written here that the moment we get the quality of truth, it's actually absolute bestowal? Why is this state a state of absolute bestowal? It's written, here, “after, meaning, after receiving the truth, it could give him the reward and this is called absolute bestowal”. Meaning, the moment the person reaches connection and crowns the Creator in the Ten, that means he's already in complete bestowal, that assures it?

M. Laitman: Yes. 

Student: Okay, now he continues and says later that “if the truth exists, we get the degrees of Abraham and Isaac, which are Hassadim and Gevurot.” What is Hassadim of Abraham compared to the complete bestowal that he's already in? What does he merit in addition to the complete bestowal that he's in the Ten? What is it that he's rewarded also with the quality of Abraham?

M. Laitman: He is above his vessel, his initial vessel. He is above his exit point. 

Student: Meaning, there is a certain measure which a person comes to complete bestowal, and in that, he receives even additional higher bestowal or influence? Are these like other vessels? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:07:14) I heard an innovation today and I want to hear maybe if it's even in the direction. I heard for the first time today that There Is None Else Besides Him, and love will cover all crimes, are two things that are really connected to one another. 

M. Laitman: Yes? 

Student: And I wanted to ask maybe first, what comes before what? Does a person first determine There Is None Else Besides Him and then he can cover it with love? Or maybe it's the other way?

M. Laitman: Yes, yes.

Student: The first one. 

M. Laitman: Yes. 

Student: When we decide that There Is None Else Besides Him, one of the actions, or one of the phenomena that takes place, is that you take from a person the ability to be complaining, or to say that something happened between you and the friends. And you're somehow engaging and defining that There Is None Else Besides Him. That action takes away from the person the ability to complain, actually. It's like, I want to ask about this matter of, is this actually the neutralizing of the desire to receive? Is this complaining is the will to receive?  And by taking on None Else Besides Him, it's like you're taking away the force from the ego somehow? I hope I asked it correctly.

M. Laitman: I can say so.

Student: When I'm in the Ten and I'm working with them and trying to determine that There Is None Else Besides Him, by that will we reach love between us? Is that the condition to reach love, first of all to decide There Is None Else Besides Him between us and everything that happens between us in the Ten?

M. Laitman: Yes, that's a condition.

Student: Is there a way that the friends can help me and every other friend to define, to decide that There Is None Else Besides Him? Before love and before all the nice words for each of us to succeed to hold on to None Else Besides Him and everything that happens between us? 

M. Laitman: Yes.

Student: How?

M. Laitman: It depends on the Arvut, the mutual guarantee. 

Student: What does that mean?

M. Laitman: If you promise each other to be together in Arvut, so you can get that force.

Student: This connection is very special that it's born from all the different parts. Thank you

M. Laitman: It's mutual compensation, completion. So, what are we doing? 

Reader: We can move to the next part. 

Question (ITA 1): (01:10:47) It's written here, “Fear not, Israel.”  What is the fear of Jacob? Is it the fear of the Creator or the fear of not receiving salvation? 

M. Laitman: Fear means not to receive forces to finish your deeds. 

Question (Women Turkiye 7): (01:11:43) We hope every day, and we get disappointed every day. How can we from that state begin every day anew in faith? 

M. Laitman: How in every day can you strengthen a new faith? 

Student: How to start every new day in faith? Every day we hope and get disappointed, how from that state can we begin every day anew in faith?

M. Laitman: I think that if I want to connect to the friends, I can renew it, every day. So, every day there's a renewing of the faith.

Student: And then you get disappointed at the end of the day. 

M. Laitman: Well, that's how it happens.

Student: So, how despite the disappointments and the hopes, do you continue? 

M. Laitman: Again and again and again. That's how every time I reach a bigger disappointment but a greater connection, and that's how I raise myself.

Question (Bulgaria 1): (01:13:32) It's very difficult for me to make the right choice. When I say, if it's not for me, then who, and when I say that the Lord will complete it for me. It's very difficult to make the right choice.  

M. Laitman: I understand you, keep going, there's nothing else to do here. If not else for me, who is for me, and the Creator will finish my work. It seems like it's not the same thing. 

Question (Kyiv 1): (01:14:14) It's written in the letter that the force of the son of David comes when you're not paying attention. When you're freed from the opinions of the landlords. How do we draw that force in such a way? 

M. Laitman: To yearn for the truth, to yearn for the truth.

Student: How, what does it mean to yearn for the truth against the opinions of the landlords? 

M. Laitman: Acquire truth and don't sell it.

Question (Moscow 1): (01:15:05) It turns out that also in None Else Besides Him, there are two degrees: We start with all the states we receive from the Creator. But what is nevertheless to crown the Creator? Is that to make Him greater so that my desires, His desires will be like mine? 

M. Laitman: Higher than mine. 

Student: Meaning for my desires to nevertheless be, meaning everything I receive from the Creator, that in my feeling I will start to feel that these are desires that are mine?

M. Laitman: Yes, that's even higher than that. 

Student: So, we have two parts in this, actually. 

Question (Women Turkiye 1): (01:16:07) Did Josef not succeed, like the tradesmen and the qualities of his brothers, until he acquired truth? 

M. Laitman: Again?

Student: Did Josef not succeed like the person who sells there in the article and the qualities of his brothers until he merited the truth? 

M. Laitman: You can say that, yes, you can. 

Question (Women Turkiye 10): (01:16:54) It's written in the article that two kings talked badly about the creation and two did for the creation. Why is it written that way? 

M. Laitman: It's correct but they're not just working as some forces that have no choice, and no opinion, and no nothing. It's we see in relation to the Melachim, the kings, there are many forms that you take them into consideration, ask them.

Question (Latin 4): (01:18:45) Can the Ten cover for the past because in the text it talks about the fact that it compensated for the past. Can the Ten compensate for what happened in the past? 

M. Laitman: The Ten can do anything, of course, they're not on their own forces, only with a plea to the Creator. But they can truly change the times. 

Question (Latin 1): (01:19:29) If a person is in a false connection, how to prepare oneself to a true connection? 

M. Laitman: He can feel that he's in a lie, it'll help him to pray in order to go into the truth. 

Question (Tel Aviv 2): (01:19:59) We talked about the fact that all the exits towards the Creator. The question is how do you identify, according to what do these exits need to be? According to the lack that's in you, the lacks in the friend?

M. Laitman: Yes, that too, that too. Alright, what next? 

Reader: (01:20:23) We're going to move to the next part of the lesson and before that we'll sing a song.

Song: (01:20:28)