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

Daily Lesson (Morning), June 29, 2024.

Part 3: Mishna. Pirkei Avot, chapter 3, item 3

Reader: (00:03) Item 3

Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).

M. Laitman: Next. If you have something to ask, but there’s two states.

Reader: (01:16) Item 4

Rabbi Hananiah ben Hakinai said: one who wakes up at night or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.

M. Laitman: Yes.

Reader: (01:47) Item 5

Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.

M. Laitman: Next.

Reader: (02:18) Item 6

Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechina abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

M. Laitman: What?

Reader: (03:38) What does it mean, even one?

M. Laitman: Even one who blesses.

Reader: What is he blessing for, what can one bless?

M. Laitman: Where does he start from?

Reader: Rabbi Halafta

M. Laitman: Yes, and?

Reader: He says, “... when ten sit together and occupy themselves with Torah, the Shechina abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1).” So, here it’s clear, you have ten who engage in Torah and the Shechina is among them. And he writes, even one who doesn’t have any among them, he’s just one. So, what is his engagement in Torah?

M. Laitman: Whoever, where, I mention my name, I will come and bless you. It’s already a blessing.

Reader: But for what, it’s, like, a direct contact with the Creator. It’s everything we also say, that we need the society and all that.

M. Laitman: No, it’s enough that, that one that speaks in such a way, in any place he wants to bless the Creator and the Creator blesses him back.

Reader: Is it a higher, more important state than the Ten?

M. Laitman: It’s more unique, that he, supposedly, does work for the Ten.

Question (Petah Tikva Center) (05:31) I wanted to continue this: There’s no matter of annulment, here. You just inflate yourself to the size of God.

M. Laitman: Why?

Student: Why, it’s the most egoistic thing that can be, if you’re alone and you have the same language with him.

M. Laitman: And you want to bless the Creator.

Student: So, I’m like God.

M. Laitman: Why? No, I don’t see it like this.

Student: In one of his articles, Baal HaSulam writes that the harshest judgements, harshest, appear when a person is drawn to bestowal but uses it for his own good.

M. Laitman: Yes, I understand that this is how it sounds, here. That he’s sitting alone and, on the other hand, when he sits alone, and he feels that he must bless the Creator, why shouldn’t a blessing dwell on him?

Student: Maybe I’m not picturing the situation correctly. I just want to ask where a person can annul, the annulment, understand?

M. Laitman: The annulment to the upper one, obviously it’s easier in a Ten, as opposed to being one, yes.

Question (Petah Tikva Center): (07:30) In the previous item, he said that one who takes upon himself the yoke of Torah, the yoke of the King and the yoke of worldly concerns are removed from him. What does it mean?

M. Laitman: The burden of Malchut and de Eretz is controlled from above. That instead of that, he accepts it with his own will.

Student: He takes upon himself the government on his own life?

M. Laitman: Yes, from above.

Student: And what does it mean to take upon oneself the yoke of Torah? Is it enough to just determine set times for Torah?

M. Laitman: No, yoke in the Torah is everything we take from the Torah, especially, love your friend as yourself. Where are we?

Reader: We read Item 6.

M. Laitman: Six, so seven, Rabbi Elazar.

Reader: (08:41) Item 7

Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus, it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.

M. Laitman: Again.

Reader: Again, Item 7

Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus, it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.

Question (Petah Tikva Center): (10:19) In the previous item, we see that the Shechina dwells in the Ten. I want to ask a more general question: At what point when a person starts studying Kabbalah should he be integrated into a Ten?

M. Laitman: I don’t know how to define it, a person who studies and learns that connection is a vessel for revealing the Creator. And all his studies are stages of attaining the Creator, in adhesion with the Creator. So, from the moment they start digesting it, a bit, they start, so he can be added into a Ten.

Student: If he begin to digest it, intellectually, but the heart rejects it?

M. Laitman: That’s not important, we’re not checking he heart. The hearts are under the control of the Creator.

Student: Why am I asking: We see with the beginning students, not all of them but some of them, after I’ll say six months of learning. They go through all the basics and understand them. They still have rejection, repulsion even, from connection in the Ten. And there’s a question, when is it correct for a person to be integrated? Maybe it’s too soon, maybe they should be given more time? Usually, also, they come together as a group so maybe they should come together and move together into a Ten?

M. Laitman: I think that it doesn’t depend on time, but it used to be after about two years, the second year, when a person used to enter. Today, I can’t say, I think after half a year, eight months, nine months, a person can already understand what his work in the Ten is, and why it’s necessary.

Student: Right, we got into connecting in Tens after many years of studying. In our generation, are people more ripe, ready, to connect in the Ten?

M. Laitman: Yes, I think so.

Student: So, it’s different from studying when a person comes alone. Also, another question, are there people who should not be in a Ten, people for whom studying in a Ten is not suitable?

M. Laitman: Actually, no, the main thing we attain is through the connection in a Ten. Our vessel is them, in the Ten, as much as I annul towards them, because I am the Malchut towards the Ten. And that’s why I don’t have any other way to attain that whole vessel, only through my annulment.

Student: What to do with people who get into a Ten and are ejected from it, and go into another Ten and get ejected, again? What do we do with such people?

M. Laitman: It’s natural, and it could be that it’s actually people with exalted, big vessels. We just have to see how to bring them in.

Question (Petah Tikva Center): (15:19) I wanted to continue the friend: Within this model, we have many Tens. How is a general group incorporated in a person’s life? What should be his attitude toward the general group?

M. Laitman: I think the general group is a collection of Tens, we even learn that from Moses, how he connected, how he accepted them. I think that many Tens in a big group, it’s very honorable, it’s impressive! It ads force and pressure on each and every one in the Tens.

Student: What does the group give to each Ten which the Ten cannot attain by itself?

M. Laitman: First of all, the Ten, it’s clear why it should be that, right, it’s a vessel of ten Sephirot. But as much as the Tens connect into one group, that already gives forces to each and every Ten. And it’s very important.

Student: It turns out that many people come to us each year but not everyone is built to be in the Ten. So, if a person doesn’t come to a state where he is ready and wants to be in a Ten, so he will never develop spiritually, he’ll never be able to approach it?

M. Laitman: If he doesn’t have a reason to annul before the Ten, so he has no spiritual future.

Student: So how will our method touch the masses, they will all have to annul before Tens?

M. Laitman: In the masses, it’s easier, yes, masses annul in whatever there is.

Student: But will everyone be in Tens?

M. Laitman: No, it’s not a must, not a must.

Student: So, toward what will they be annulled?

M. Laitman: Towards the general collective.

Student: So, do we have such a thing as being annulled before the general collective, or for us it just in the Tens?

M. Laitman: I have to annul before my Ten, and my Ten has to annul before all the other Tens, and so on according to that order.

Student: That’s what I’m asking about, what does a person do if he can’t find the way to annul before a Ten? How does he, how can he become integrated, how can he become a part of this group, of these Tens?

M. Laitman: He must, in some kind of way, annul before tens, hundreds, thousands, no matter how. But has to annul, in somewhat, partially, but it has to be. Otherwise, he won’t be connected, he won’t get anything from them because from them, he is only receiving to the extent of his annulment.

Student: So, if we see that people leave or go study, elsewhere, is it all a result of not being able to annul?

M. Laitman: They weren’t able to annul. They didn’t understand and they didn’t fell what brings them, specifically, annulment, here. That’s why they left.

Student: This is very sharp, this matter of annulment. So, it turns out that a person ability to connect on the path is only if he manages to annul, again?

M. Laitman: Yes, it can be after a few years that he succeeds in, somewhat, to annul. And by that, he can connect himself to the group.

Student: On what does a person ability to succeed in annulling depend? How do you develop this ability?

M. Laitman: That he expects it, when will the Creator receive him, agree to accept him? It’s not simple. He can be someone brilliant, he can be whatnot, but to annul, he won’t be willing.

Question (Petah Tikva Center): (21:25) Around us, there are thousands that aren’t in Tens, but they support the idea.

M. Laitman: I think for them, it’s the same, to support or to annul.

Student: Their support in the idea, is that like annulment in the Ten?

M. Laitman: Yes, yes.

Student: I got a question from a student in the campus that Moses divided the people into Tens. Did he divide the women into Tens, too?

M. Laitman: Even in the days of Rabash, that’s how it was, yes.

Question (Petah Tikva Center): (22:14) If I understand correctly, the Ten is like a cell in a body. And in the body, we see that there’s organs, there’s parts, I guess it’s fifties, hundreds, thousands. What is that is division? Like, are five Tens already like some organ?

M. Laitman: Well, I guess you could say it’s like a Partzuf, but it’s not important. We can, we only divide into tens.

Student: I don’t know in a spiritual way but in an organizational way, it’s not right that there’s a Ten and then a world Kli. Because a Ten could be weak and it’s good that in the area, there’s a few Tens. Let’s say, there’s Tatanya, Haifa, New York and we see that they gather in some area, and it helps. Is it good to develop such a thing because, we, from going only into Tens, there’s not like, in an organizational way, it’s a complete failure. I’m asking spiritually.

M. Laitman: We need to speak about the whole of the world of Bnei Baruch within which there are so many tens, hundreds, thousands. So, what?

Student: Is it good that there’re, let’s say, a number of Tens that are close in an area, or a language. And they connect into, like, a bigger organization, like an organ.

M. Laitman: Yes, yes, people connect by language or by region. That’s clear, that’s obvious.

Question (Petah Tikva Center): (24:16) The Ten is a created being and here he writes about gatherings of five, three, two, and one. Is that other degrees of ascending in the Ten, itself?

M. Laitman: Could be.

Student: So, what could we say about a five? That he writes that it’s a connection upon the land?

M. Laitman: Yes, the five is already a connection, a sufficient connection for spiritual absorption.

Student: What does it mean established on earth?

M. Laitman: What, am I going to start interpreting all these things? No.

Student: How can we feel a change in the Ten in our advancement in the Ten? How do we work?

M. Laitman: If you are connected to the Ten then you need to feel that through your unity between you, you are going through different changing states, different levels. And you’re even in an ascent.

Student: So, what happens from extra connection is always something blessed?

M. Laitman: Yes.

Question (Petah Tikva Center): (25:52) What does it mean to annul towards the Ten?

M. Laitman: Annulling before the Ten means you are incorporated with them in what they decide and what they want to establish. And you assist them in anything they need to attain.

Student: If I pray for my friends in the Ten, is that also annulment.

M. Laitman: Yes.

Question (Petah Tikva Center): (26:38) I’m asking about item 5, when he takes the burden of the Torah upon himself. In the old cities, whoever holds on to the altar, nobody can touch him. In the world, there’s like an embassy, that like the embassy is like the original state it’s from. Do you see that the groups in Bnei Baruch that are centers, in the future will become embassies? That Bnei Baruch is the state, and nobody can do anything to a student who comes in and asks to study? Do you see such a state?

M. Laitman: No.

Student: No?

M. Laitman: No.

Reader: (27:45) If we would have, like, a TV show where we talk about the life of a Ten, we see their meetings. We see workshops they do, the life of a Ten, let’s say, today, a particular group. And a person sits in Switzerland in some village and sees it. Can he, through that connection, reach some kind of annulment towards a Ten?

M. Laitman: To get an example, yes.

Reader: Does he need to do anything else from there in order to connect to the work of annulment in the Ten?

M. Laitman: No.

Reader: Is that enough for him?

M. Laitman: Only to annul himself, yes.

Reader: And what should he see or experience to feel that he’s working in annulment?

M. Laitman: He needs to see their work, their labor, their annulment. And if he annuls before them and what’s to belong to them, then he receives what they receive.

Reader: That’ on his behalf, a one-way stream. He sees the screen and he sees the connection in the Ten. He can already start working.

M. Laitman: Yes, yes, that’s the annulment.

Question (Petah Tikva Center): (29:29) You told us that we are performing a connection in the Tens and a stage came for us to connect between Tens. Are we in this stage, are we close to it?

M. Laitman: You tell me?

Student: How can we know if we’re close to it?

M. Laitman: Through the work of connection, you did before in the Tens.

Student: Is it like an impulse that to come and connect to other Tens, we have to feel, like, a real sensation?

M. Laitman: Yes.

Student: In the morning lesson, there’s a feeling that we’re sitting in Tens. And in my feeling, it, kind of, disturb us from all of us together. Is it right for the morning lesson to sit in the Tens? Or because we’re here together in the same area to sit together, not in the form of Tens?

M. Laitman: We should discuss this, I don’t know, it depends on you.

Question (Petah Tikva Center): (31:00) What does it mean that you were a Ten with the Rabash? Is it something physically, you sat in the lessons together?

M. Laitman: No, no, no.

Student: So, what was it like to be in a Ten with Rabash?

M. Laitman: That we were concerned with one another, we wanted to feel like we were all together. That each one feels that his future is connected to the future of the Ten. And that we have to be in a Ten, yes.

Student: So, there was a real inner connection of a real, heartfelt Ten?

M. Laitman: Yes.

Question (ITA 1): (32:18) When we ascend to a spiritual degree, if the friends don’t participate in the morning lesson, what is my work towards them? What should I do in order to annul, who am I annulling towards?

M. Laitman: That’s a problem; according to what you said, you don’t have a Ten. Yes, I don’t know what to do, maybe you probably feel alone, and this is what it is like. I recommend thinking about changing your situation. To connect with a different Ten, annul before that other Ten, I don’t know. It’s a very unpleasant situation.

Question (Turkiye 2): Why is it important to mention the Torah when we eat together with the friends?

M. Laitman: So, your eating will not be crass eating, like a beast. But that it will be like a human being who takes the food like he takes spiritual food. That this is how it’s absorbed in you, that’s it. This is why, specifically, during the meal, it is customary to speak worlds of Torah.

Question (Salt Lake City): The friends put much efforts together in Salt Lake City and China, first time in history to be together. What does it give, what does it add to the whole world Kli?

M. Laitman: Well, it still adds if groups that are so far from each other have decided to be together. It’s certainty, highly respectable, it’s nice to hear, good luck.

Question (Women Moscow): (35:19) There was question about friends that come to the path and don’t really have a desire to work in the Ten, especially in the Womens Ten. Sometimes, I have a need, maybe, to come once a week to the Ten. What does it mean to work in the Ten, is that every day or once or twice a week? What does it mean?

M. Laitman: Once a week, it is a must to meet virtually. Read an article, work out some problems, and likewise, every week. Besides, if there’re questions concerning lessons you need to talk about them. Pass on knowledge to one another.

Student: And if the Ten is diverse, half of them meet every day and the other have come once a week, how can you connect?

M. Laitman: That’s not good, there’s no uniformity, it’s not a Ten, on the contrary. In such Tens, such forces awaken that will disintegrate the Ten from within. In the end, nothing will come out of it.

Student: So, it’s not clear how to support such friends because it’s clear they have a yearning towards the Creator. How to keep that circle of friends that can’t always participate?

M. Laitman: I don’t know, maybe every day is too difficult, but two, three times a week, yes.

Student: So, there should be something common to everybody in the Ten?

M. Laitman: I don’t know, you need to decide between yourselves.

Question (Women PT 23): (37:52) In the Womens Ten, there’s a phenomenon of friends that are written down in the Ten and in our WhatsApp group but they’re not active at all for years. How to relate to that? To include them in our prayers towards the Ten? Should they be in the Ten, does it harm the Ten? How to relate to them?

M. Laitman: To the extent that they are incorporated in you, to the extent that you feel them, accept them. And to the extent that you don’t feel them, don’t accept them, that’s it, you, kind of, erase them. You can send them messages and ask, are you willing to join us, properly, or quit. That’s it.

Question (Women Ukraine 2): (39:04) If the Ten gathers three times a day, we work together but we don’t gather during the lessons at all, we can’t. So, I annul, what should the work be towards those who do come to the lessons to help the others advance?

M. Laitman: We connect to each other as tightly as possible.

Student: So, we connect in these meetings and it’s enough; and we yearn for the connections?

M. Laitman: Yes.

Question (Kyiv 1): An emotional connection between the friends in the Ten, what should be the form of that connection for that Ten to become a Partzuf of ten Sephirot?

M. Laitman: You need to aspire to feel each other. Okay, Reader, what’s next?

Reader: (40:13) We can keep reading from The Chapters of the Fathers. We are on Number Eight.

M. Laitman: Item Eight, okay, please?

Reader: (40:27) Item 8

Rav Dostai and Rav Yanai said in the name of Rav Meir, whoever forgets one word of his study, scripture accounts to him as if he were more mortally guilty, as it is said, but take utmost care and watch yourselves so that you do not forget the things that you saw with your eyes. One could even when his study proved hard to him. Therefore, the scripture says that they do not fade from your mind as long as you live. Thus, it is not mortally guilty and unless he deliberately removes them from his heart.

Question Petah Tikva Center: (41:30) How to understand this correctly because we see that we constantly forget. We even learned those examples that they forgot the ABC. And we also learned that they asked to forget. What shouldn't we forget?

M. Laitman: What shouldn't we forget? What is written in Torah and what you heard from your teacher.

Student: But we forget, that's the reality, isn't it?

M. Laitman: We forget and come back to it, forget and come back to it, again.

Student: And why if someone forgets one thing from his scripture, he is mortally guilty with his soul?

M. Laitman: Because what then can he do?

Student: So, it doesn't say he should remember, he says, make sure you don't forget.

M. Laitman: Yes, so it's even worse.

Student: So, it doesn't sound being able to implement it.

M. Laitman: Try, there's nothing you can do.

Student: What on our path, we must remember, and we shouldn't forget.

Student: About the Creator.

M. Laitman: You can forget anything else, okay?

Reader: (43:22) Item #9

Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.

M. Laitman: Okay? This should be clear. Move on.

Reader: (44:12) Item #10

He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.

M. Laitman: This is clear. What's not clear to you?

Question (Petah Tikva Center): (45:04) Why is talking to the children take a person out of the world?

M. Laitman: Because you're descending to their level.

Reader: (45:20) Item #11

Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.

M. Laitman: This, is already, grave. Go on. Twelve.

Reader: (46:02) Item #12

Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily.

M. Laitman: Well, go on.

Reader: (46:21) Item #13

Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.

M. Laitman: No questions? What do you want?

Question Petah Tikva Center: (47:03) About #11, he says that even though a person has Torah and good deeds, but he does one of these things written down here, he doesn't have anything in the world to come. So, it's not clear, he has Torah and good deeds, maybe he also has some bad deeds. Why doesn't he have part in the next world? There's somebody that doesn't have only good deeds?

M. Laitman: I don't know, but I guess there is.

Student: It's not clear, our whole path is full of sins, the righteous will always fall, so what does it mean?

M. Laitman: I don't know, but be careful; otherwise, you won't have the next world. Fourteen, right?

Reader: (47:56) Item #14

He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).

M. Laitman: Okay, it's as if they didn't hear you.

Question Petah Tikva Center: (49:30) What is a vessel of coveting? What is the beloved vessel?

M. Laitman: The will to receive., okay? Go on.

Reader: (49:46) Item #15:

Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; and everything is in accordance with the preponderance of works.

M. Laitman: Again.

Reader: Item #15

Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; and everything is in accordance with the preponderance of works.

Question Petah Tikva Center: (50:49) What is it given towards?

M. Laitman: Anything.

Student: And when he says about the deeds, so what are the good deeds we can do?

M. Laitman: I don't know, here it says, according to the majority of your actions, that's how you're judged.

Student: We also read that the host, there's a great reward, and the righteous work, and everything's ready, for us to work in a lot of directions, that's how we look, have to look at ourselves.

M. Laitman: Yes.

Student: So how to enter such a tendency of many good deeds?

M. Laitman: We first have to scrutinize and clarify what are good deeds. And why they are difficult, specifically, they are difficult for you.

Question Petah Tikva Center: (51:29) If the permission is given, how can everything be known in advance?

M. Laitman: Because permission is given. Okay, that's it, keep something for tomorrow. What's happening to us?

Reader: (51:55) Announcement

M. Laitman: (54:58) How can we hear each one in the Ten, let's say I want to be in a Ten with a friend so, how can I direct that?

Question Petah Tikva Center: (55:21) You mean tomorrow in the Unity evening?

M. Laitman: Yes.

Student: We're going to sit in random Tens, each one can sit down and sit with whoever you want.

Michael Laitman: I'm not talking about those who are coming in and sitting, I'm talking about those who are listening, who want to connect to you?

Student: There's a focus group, to whoever isn't participating and only listening, they can connect to the circle to the focus group

M Laitman: Okay, good, all right, so until tomorrow

Song: (56:15)

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TV Program "A New Life. Excerpts" No 126

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TV Program "A New Life. Excerpts" No 126

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