The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) May 6, 2024.
Part 1: Rabash. The Lord Has Chosen Jacob for Himself. 16 (1986)
Reader: Hello, we are reading from the writings of Rabash, “The Lord Has Chosen Jacob for Himself.” You can find the study material on kabbalahgroup.info and the Arvut system, and you can also send your questions through the websites.
Reading Article: (00:25) “The Lord Has Chosen Jacob for Himself.”
In The Zohar, Teruma (item 1), Rabbi Hiya interprets the verse, “The Lord has chosen Jacob for Himself.” These are its words: “Rabbi Hiya started, ‘For the Lord has chosen Jacob for Himself, Israel for His merit.’ How beloved are the sons of Israel by the Creator, Who desires them and wishes to unite with them and bond with them, and He has made them a unique nation in the world, as it is written, ‘And what one nation on Earth is like Your people Israel,’ and they desired Him and bonded with Him. It is written about it, ‘The Lord has chosen Jacob for Himself,’ and it is written, ‘For the Lord's portion is His people.’ And to the rest of the nations He has given ministers and rulers over them while He took Israel for His portion.”
We should understand the following about the above words of Rabbi Hiya:
1) He begins to interpret, “For the Lord has chosen Jacob for Himself.” This means that the Creator has chosen Jacob because he says that He wanted them and wanted to unite and bond with them. Afterwards he interprets to the contrary and says, “They desired Him and bonded with Him,” as it is written, “For Jacob has chosen the Lord for himself.”
2) What does it mean when he says, “and He has made them a unique nation in the world,” as it is written, “And what one nation on Earth is like Your people Israel”? After all they are a nation among the seventy nations of the world, so what does “one nation” mean? It seems to imply that He made them one nation.
3) He interprets, “For the Lord's portion is His people,” to mean that He has given the rest of the nations ministers and rulers over them, and took Israel to His portion. We should understand what it means that He has given the rest of the nations ministers and rulers, but took the people of Israel to His portion.
It is known that there are two types of guidance: The first is called “private Providence,” and the second is called “guidance through reward and punishment.” They contradict one another, and Baal HaSulam interpreted that one cannot attain this with the external mind, but only when one has achieved one’s wholeness in one’s inner degree can one attain this.
The order of man’s work is that we were given the work of the Creator with guidance through reward and punishment. This is why one must not say, “I am waiting for the Creator to give me desire and craving to engage in Torah and Mitzvot, and when He feels that I am feeling a good feeling I will keep the Torah and Mitzvot. It is forbidden to say that since we are as “clay in the hands of the potter,” in the hands of the Creator. How does our overcoming help to work against the view of our bodies? We are told that we must not look at our bodies, which demand that we satisfy their wishes. Rather, we must accustom our bodies and convince them to follow the rules of Torah whether they agree or not.
We must believe in reward and punishment—that everything depends on our actions, to the extent that we persuade our bodies to follow the laws of Torah. Our sages said, “The reward is according to the labor (Avot, Chapter 5): “Ben He He says, ‘The reward is according to the labor.’”
Baal HaSulam said that we must keep the two above types of guidance in the following manner: Before the act, meaning during the preparation, when he is about to keep the Torah and Mitzvot, he must believe in Providence of reward and punishment. Then, “Everything that is in the might of your hand to do, that do.” That is, everything depends on man’s work: To the extent of one’s strength to overcome in Torah and Mitzvot, so he will be rewarded.
But after the work he should say that he believes in private Providence. It follows that since it is difficult for a person to say after all the efforts he put in, how can he say that it is private Providence? It follows that afterwards he is still working in reward and punishment. That is, if he tries to believe that it was private Providence he will receive reward for this. If he cannot believe in private Providence, it follows that he is punished for not wanting to believe in private Providence.
Therefore, by believing in private Providence and that it is not up to him, but the Creator has chosen to connect with him, he must praise and thank the Creator for choosing him. This applies to each and every discernment. That is, for even the smallest action in spirituality that one is rewarded with doing he should thank the Creator for giving him a thought and desire to do this thing.
One should accustom oneself to this work. When he rises before dawn, whether he woke up by himself or a friend woke him up, he should believe that although he overcame his idleness and got out of bed—with great effort, and he certainly deserves gratitude and a great reward for such great effort—he should still believe that the Creator has given him the desire to overcome all the thoughts he had when he rose out of bed.
It follows that it is the opposite of what one thinks, meaning that the Creator deserves gratitude for giving him the power and desire to overcome all this thoughts and desires. It follows that on the one hand the Creator has chosen him, and this is called “private Providence.” On the other hand, Jacob has chosen the Creator, and this is the meaning of reward and punishment.
Now we will explain what we asked, “What does it mean when he says, ‘and He has made them a unique nation in the world’?” After all, there are seventy other nations in the world, and the verse says, “And what one nation on Earth is like Your people Israel”?
It is known that singular and plural in spirituality are interpreted as disparity of form and equivalence of form, as it is written (Exodus, 19:2), “And Israel camped there before the mountain.” RASHI interpreted, “As one man with one heart.” This is why it is written, “camped,” in singular form [in Hebrew]. However, the rest of the pauses are with complaints and disputes, this is why it is written there “camped” in plural form [in Hebrew]. It follows that singular refers to equivalence of form.
With the above said we should interpret that the Creator has made the people of Israel. Although they are many, as in, “As their faces are not similar to one another, their views are not similar to one another” (Berachot, 58). Still, He has made them a unique people in the world, which is a great novelty. That is, although they are a nation, meaning plural, they still have the singular form through equivalence of form. As it was at the time of the giving of the Torah, so should be the wholeness of the people of Israel, meaning to become one.
It is presented in the article, “The Arvut (Mutual Guarantee)” (item 23): “This is why the text refers to them in singular form, as it is written, ‘and there Israel camped before the mountain,’ which our sages interpret ‘as one man in one heart.’ This is because each and every person from the nation completely detached himself from self-love … It turns out that all the individuals in the nation have come together and become one heart and one man, for only then were they qualified to receive the Torah.”
We therefore see that the Creator made it so the people of Israel would achieve wholeness by giving them the power to all be of equal form, which is to bring contentment to one’s Maker.
We should also explain the third question. We asked about His giving the rest of the nations ministers and rulers, while taking Israel for Himself, for His own portion. We should interpret this in the work in one person, meaning in one body. When a person attributes everything that happens in the world to the Creator, who does and will do all the deeds, he is regarded as a part of the Creator because there is no other authority in the world. At that time he is considered a part of the Creator. When he does not attribute everything that happens in the world to the Creator, but says that they are other forces, which are not Kedusha [holiness/sanctity], he is in a state of “nations of the world,” meaning having appointees and ministers. However, this is when he is in a state of “the rest of the nations of the world.”
M. Laitman: (15:14) Questions? Good, so it's clear to us, actually, what it is that he wants to say. In contradiction to what we see in the world, one who thinks that there is a single Creator, and all of the created beings are one nation. Ultimately, they all have to be in adhesion with the Creator, this is how it is in the upper system. So, by that, it turns out that there is one Creator and the people of Israel. If these people are not capable of it, they don't understand it, they don't need it, they don't want it. Then there is a gap between the Creator and the nation, the people. Then the nation becomes divided into many different parts.
Question (Petah Tikva Center): (17:02) It's quite clear but the problem is to be in private Providence and not in reward and punishment. To be in private Providence is to be in gratitude to the Creator, and not to condemn the Creator, that's the problem.
M. Laitman: There are degrees, there are degrees, but in general, you're correct.
Question (Petah Tikva Center): (17:37) Before the act, you should believe in the Providence of reward and punishment. That everything depends on a person's intentions. What is the intention that you need to have? You must ascribe everything to the Creator?
M. Laitman: Yes, yes, this is what you intend to assist it, support it. This is why you reach a certain action; the intention comes before the action.
Student: It turns out that first, you have to do everything that depends on the person. Only afterwards you can believe in private providence that He's doing everything.
M. Laitman: What difference does that make?
Student: He writes us two forms of work that contradict one another. How can I have an intention before, and also work as if everything depends on me?
M. Laitman: You have to work in such a way that it depends on you.
Student: I also have to have the intention.
M. Laitman: And after the act, you need to see that everything is organized through adhesion, in one unity. And therefore, you say that then, There Is None Else Besides Him.
Student: Throughout the act, I don't attribute anything to the Creator?
M. Laitman: You attribute whatever you do want to attribute to Him.
Student: When working in the Providence of reward and punishment before the act, when I look at what's before me to act on. How do I bring the Creator into this together with my work?
M. Laitman: That if you try to perform these actions in adhesion with the Creator.
Student: I want this adhesion to take place throughout. Or I know that only afterward, I'll be able to work attributing it to Him?
M. Laitman: No, I don't understand that.
Student: It's like two stages that contradict one another: One stage, where I do the maximum work that I can do. After I do the maximum on my part, I can start attributing things to the Creator.
M. Laitman: So?
Student: In the first stage, I work on attributing everything to the Creator?
M. Laitman: Because you can't yet attribute it to Him, you said so yourself.
Student: I ask, what is the intention in that case?
M. Laitman: So, there's no question.
Student: There's no intention before the action?
M. Laitman: There's no intention or act, It's all canceled.
Question (Petah Tikva Center): (21:02) What's the purpose of the action?
M. Laitman: The purpose of the Creator's act?
Student: No, of the person who's doing it as best he can, what is his purpose?
M. Laitman: The purpose is that he wants to ascribe to the Creator everything that’s happening.
Student: Sometimes, they give a person certain conditions and it seems like it's not enough to succeed in the action with those conditions. Why does the Creator gives him partial conditions and expect him to do the maximum, as if it depends on him?
M. Laitman: In order to elevate the person.
Student: What does it mean?
M. Laitman: To raise him to a higher degree.
Student: From the beginning, how can he perform an action where I look at the conditions for success. They tell me that I have to relate it, as if it depends on me, but the conditions are all partial, they're not enough for me to succeed in?
M. Laitman: Why? You do have it, you have everything, you can add.
Student: As the friend said, if I do the action in order to succeed by myself. Or I do the action as a means to the foundation, to turn to the Creator, so He will do it later.
M. Laitman: In the end, of course, it's about turning to the Creator.
Student: To come to turn to the Creator, I have to try as best I can.
M. Laitman: Yes, as if by this, you actually don't do anything.
Question (Petah Tikva Center): (23:19) To be in the Providence of reward and punishment and in Private providence. It's not like choosing to go on the right line or on the left line?
M. Laitman: No, no, don't get confused.
Question (Petah Tikva Center): (23:48) He writes, that when a person attributes everything that happens in the world that only the Creator is doing and will do all the actions, all the deeds, he's regarded as part of the Creator. There's a question from the point of view of the Ten: How can the Ten come closer and closer to this attitude, how can it succeed more?
M. Laitman: According to the individual work of each one, he feels how much he is in this work. And when they all connect together, by this they feel how much they demand from the Creator. That He will connect with them, and He will connect inside of them.
Student: Meaning, it's something internal of each and every one. Then when we connect, it creates a power that influences everyone.
M. Laitman: Yes.
Student: There's something I can do because we learned that I have to give an example to the friends. For example, every friend is something external, but it's not.
M. Laitman: No, they're not external.
Student: Why, how come a person is attracted? There's a constant noise around us, advisors, and interpreters, and all kinds of voices. A person is attracted, seemingly, easily drawn to hear that there are other forces in reality. It's easy, he wants it.
M. Laitman: It's against the Creator's commandment, that we need to be adhered only inside of us in the Ten and from the Ten to the Creator. And there are no other connections.
Student: If a person knows that there's one force that governs reality, he goes against it.
M. Laitman: Well, by this, he's given the opportunity, the possibility to err.
Student: What does he have to do in order to bring it into his reality?
M. Laitman: To perform the actions that should be performed.
Student: What are the actions?
M. Laitman: To be more adhered to the Creator. And out of this, to discover the next stage that he needs to do, another step forward.
Student: How do we raise this attitude that there's only one force governing reality? I speak to Him, and I do all my calculations only with Him. I analyze a lot of reality through Him. How do we raise it so it would live in a person?
M. Laitman: You think about it, so much so, that it becomes your inner language that is managing you.
Student: When I find myself seeing reality is broken with all kinds of forces, what is the advice then?
M. Laitman: What do you have?
Student: I interpret the reality that there is this thing that influences reality. Maybe this, and it's not that single force, what should I do then?
M. Laitman: It's a sign that you didn't perform the previous stage.
Student: What should I do then?
M. Laitman: Go back and continue and bury these things.
Student: Bury them?
M. Laitman: Yes.
Student: Bring them down, cancel them, and then start new?
M. Laitman: Yes, in your eyes.
Student: In my thoughts.
Question (Petah Tikva Center): (27:46) What does it mean that the nation of Israel has to be in wholeness, meaning, to come to be as one?
M. Laitman: They need to be connected to each other, all of us together, so that all together they will be as one.
Student: Can I ask you for friends, what does it mean that they become one?
M. Laitman: That they want to adhere to each other without any disturbances, obstructions, above the obstructions, without any disconnections. And with an inclination towards the Creator that He will connect them.
Student: Why does such a form in the Ten, wholeness in the Ten have to bring to wholeness with the Creator, meaning to private Providence?
M. Laitman: Because the Creator is revealed inside of the Ten as the sum total of their efforts to connect.
Student: First, we have to think between us, what does it mean to be one or to think of Him?
M. Laitman: Yes, to be one between us, like Him, as He is. But this is only the intention. After the act when we actually become one, then we discover it.
Question (Petah Tikva Center): (29:19) He says in the article that there is great innovation. He says that just as their faces are different, their views are not similar. But still, He made them a unique people in the world, which is a great novelty. The novelty is that they all have one goal, to give Him contentment. Suddenly, I didn't understand what it means that their faces are not similar, what does it mean? Because if he means that one likes, I don't know, falafel, and one likes gefilte fish, he's probably not speaking of that. Then in what way are their faces different, above which they need to unite?
M. Laitman: That each and every one has different qualities. And each and every one must connect to these qualities, and become above them.
Student: There are different qualities in how to come to love the Creator, how to come to the connection with Him or just qualities?
M. Laitman: These are my qualities, let's say, that I was born with.
Student: That's not a problem, that's a level in which we have different qualities, different characteristics. Above it we wish to connect to the Creator, there's no contradiction.
M. Laitman: There's no contradiction, but I never felt it, I have to reach this plane.
Student: Which plane?
M. Laitman: Of the interconnections between us.
Student: I have different opinions, let's say, in Ten?
M. Laitman: Yes.
Student: Each one is different, he has his own opinions, his own sources of sustenance. Because we meet in the lesson, we wish to go, we meet in the Ten and we feel something above it, that's okay. When there are different opinions regarding how to benefit the society, and how to participate in the Congress. These are different opinions, not on the desire but different opinions on the way to the goal.
M. Laitman: So?
Student: How above that do we unite our forces?
M. Laitman: You depict to yourselves a single Kli and that we enter it and then we are in adhesion to it.
Student: Still, we have to decide in the end, how do we adhere to Him because we want to do it together. Where do we reveal these different faces that are not similar, that's what I'm asking.
M. Laitman: The different faces are revealed in that each one works, individually. But when we want to connect together, then we begin to connect, and this connection becomes acceptable to everyone, why? Because there is an incorporation here, everyone in everyone. And then we can already speak about a common vessel.
Student: Can we have a common vessel, do their faces still remain different?
M. Laitman: No, they connect into one Partzuf.
Student: I have to digest it.
M. Laitman: Okay, there is time.
Question (Petah Tikva Center): (33:20) He writes that in all the pauses, they had these differences. Only in Mount Sinai, they were as one man and one heart. Do they have to have all these complaints and disputes?
M. Laitman: Yes, but it's to their benefit, they have to rise every time above the dispute. And in this way, they will reach wholeness.
Student: When is the state of transition or the moment, where, because Rabi Shimon also wrote that students hated one another and wanted to burn one another. And eventually, reached a state of brotherly love, what is the transition? What is the inversion point, and when does it happen? We see it also on the outside, today, it's happening.
M. Laitman: Well, today it's for a completely different purpose, on a different level. We are talking about a group, called the people of Israel. That, they feel that their purpose is connection until we become as one man in one heart. Meaning, that they unite, at least on a first degree, and they build for themselves the system, Yud Hey Vav Hey. And this is how they keep on rising.
Student: It's constantly through disputes and hatred?
M. Laitman: Yes, it is called the recognition of evil, it's better to say it that way. Hatred, fights, blows, I don't know what happens there. But this is the revelation of evil that they have to rise above each time, not to run away.
Student: What's happening in the nation, it's a good sign?
M. Laitman: It's a good sign, on the condition that they take on the method of correction. Otherwise, this will be the place of death.
Question (Petah Tikva Center): (36:00) Before an action, what should be the plea to the Creator?
M. Laitman: The appeal to the Creator is an action on its own. Meaning, before turning to the Creator, they gather themselves. And they discover that they want to reach the feeling of the common desire between them. And with that, they need to turn to the Creator.
Student: What are the ministers in this world, work appointees?
M. Laitman: These are unique individuals who have a special role out of the root of their soul.
Student: How do we discover it in the group? Do we choose that we are under the governance of the Creator? Or vice versa, to the contrary, under the governance of the appointees and ministers.
M. Laitman: It can be positive; it can also be negative.
Student: Okay, both, he writes that what is, in our work, the individuals in the nations that have united?
M. Laitman: That there are those people from the whole group that even though they have assistance from above, only individuals reach connection between them.
Student: Is it enough for the whole people to be as one in one heart?
M. Laitman: I don't know.
Student: It looks like it says that we must come together?
M. Laitman: This is what it seems like.
Student: What's the difference between reward and punishment, and a demand to convince the body? Reward and punishment are like the governance of the Creator. To convince the body seems like the action of man. What's the connection between the two?
M. Laitman: No, to bring the body out of the control of the will to receive, is called to persuade the body.
Student: No, it says that we have to convince the bodies to follow the rules of the Torah, and that's the degree of reward and punishment. What's the connection between the Providence of reward and punishment, and for a person to convince his body?
M. Laitman: Because it's clear to him what to do, there is either a reward or punishment.
Student: In the end, it all depends on a man's attitude. When a person relates everything, that's one thing. When he doesn't, how does it influence the person's attitude? If he relates it, it's in private Providence, and if he doesn't, then he's not.
M. Laitman: Well, if he does attribute it, then he turns to the Creator through this common relation between them. And if he doesn't attribute it to Him, then he doesn't turn to the Creator. He has no relation to the Creator.
Student: This action is a result, or does it depend on the person, going to relate it or not relate it?
M. Laitman: It's the result of the person. As much as the person can direct everything that is happening to him to the Creator, to attribute it.
Question (Petah Tikva Center): (39:38) After a person exerts, he needs to believe in private Providence, that the Creator did all this exertion that was in him. How to continue to exert and accept this private Providence that He did everything?
M. Laitman: Yes, but you are speaking with respect to you. That you are in a state where you need to choose.
Student: That's the labor, that's the exertion I put in. After that, I needed to put in additional exertion to accept that He did everything in me.
M. Laitman: It's the same thing.
Student: What does it mean to accept private Providence?
M. Laitman: That you reach a degree called private Providence. That, everything that you receive from above, comes from the Creator, Himself, through private Providence, specifically for you.
Student: Where is a person's exertion from that point on?
M. Laitman: In the same relation between the person and the Creator. There are many degrees to it.
Student: Once he sees that it's all the Creator's work on him?
M. Laitman: Well, he sees that now.
Student: What kind of exertion he has, then? What kind of exertion a person puts in when he sees the Creator does everything?
M. Laitman: Only to reach the Creator and ask Him to correct him. And the Creator corrects each and every one, in all of the degrees.
Student: How to make sure a person doesn’t weaken from time to time when he sees that the Creator does everything?
M. Laitman: He gets adhesion with the Creator out of it, adhesion, face to face.
Student: What is adhesion, face to face?
M. Laitman: When he sees that everything that he needed to correct, the Creator corrected it. And in fact, He didn't just correct it, it was corrected to begin with.
Question (Haifa 1): (42:05) According to the article, the Creator gives you thoughts, and desires but also the power to overcome those thoughts. What's left is only the knowledge and to attribute everything to the Creator. Attributing everything to the Creator is the prayer, itself?
M. Laitman: Yes.
Question (H 10): (42:37) Do we always start with reward and punishment in every degree?
M. Laitman: Yes.
Student: What is reward and punishment, I suddenly don't understand. What is the reward, what is the punishment?
M. Laitman: It's that if I succeed in connecting my vessels with the upper lights, with the Creator, it is considered that I receive a reward, otherwise, it is punishment.
Student: What is the punishment, personal work?
M. Laitman: Let’s say, it's individual work.
Question (Kyiv 1): (43:30) How, as a result of this individual work, I begin to feel that I am face-to-face with the Creator?
M. Laitman: I cannot explain it. Bit by bit it becomes revealed to a person.
Question (Women KabU 2): (43:53) If a person is not qualified to receive the Torah in this lifetime, can they overcome this condition?
M. Laitman: There is no such thing, it's written this way. And as much as he works, it won't help him to have to reincarnate, again, no. Everything depends on the person, himself.
Question (Women Turkiye 8): (44:46) I know that I will have to keep the Creator's will, whether I want it or not. When the Creator calls me to carry out a certain action, is that correct, doing the action, correctly? Does it mean that I'll see the friends as the protagonists, instead of myself?
M. Laitman: You have to keep these actions in the connection with your friends. Because only in this way do you observe your part, your portion in Adam HaRishon. And there's no other way for you to keep it, to observe it.
Question (Women Ukraine 2): (45:49) In the excerpt before the last one, it says that there was one man with one desire. There was one unit, they became one nation, only then they were qualified to receive the Torah. My question is we have many yearnings to connect, to adhere to the Creator, to reach bestowal and love. The question is what should be this one desire in which we will connect, and why are we not knocking on that point?
M. Laitman: That's the one point.
Student: It simply has different names?
M. Laitman: Yes, the principle is one point, the point of connection between us and with the Creator.
Question (MAK 4): (47:09) If in private Providence, the Creator increases the will to receive of the person, it doesn't give him a feeling. This is in order to give him an opportunity to be in faith about reason? To need the connection with the friends even more until we reach a complete desire?
M. Laitman: Yes.
Student: By incorporating in the desires of the friends, we accelerate the building of the vessel?
M. Laitman: Yes.
Student: If I can ask a practical question about the Ten?
M. Laitman: Quickly.
Student: If a friend leaves the Ten, temporarily, because of disagreement.
M. Laitman: There is no such thing that he exits the Ten without disturbing the friends. It means that all of it together, haven't worked on the quality of the connection.
Question (Peter 1): (48:21) We talked about the fact that their faces are not similar to each other. You answered that there is a matter of being one and being like Him. We don't understand, what does it mean to be like Him? Each one of us understands differently, what does it mean, Him? What does it mean to be like Him?
M. Laitman: To be like Him means to be connected between you and with the Creator in a single connection.
Question (Latin 1): (49:03) During this inner war how to ascribe everything to the Creator, I have complaints. I say, I know that everything comes from you, but why did you do things this way? I don't understand it. The question is how to shift from complaints to gratitude?
M. Laitman: You have to see to what extent you understand, the more you feel. To what extent the Creator prepared for you in this world, friends, tools, instruments, vessels, and accordingly, you'll feel gratitude.
Question (Women Heb 1): (49:51) When a person should ask for correction from the Creator, in the beginning, many times he feels resistance. Then he should come to the Creator after scrutinizing what exactly is the true point of correction that he should ask for?
M. Laitman: Yes.
Student: How do we reach this scrutiny, the true point, which is the problem?
M. Laitman: By constantly aiming myself, more and more, internally toward the Creator. Into the Creator, and in this way, I come to it.
Student: What does it mean to direct internally into the Creator?
M. Laitman: I can't tell you, it's a matter of feeling.
Question (Women Darom): (50:51) Today is the day of the Holocaust. According to the article there is, the people of Israel exist only if they're going towards being in equivalence of form with the Creator. We see that only a few among the Jews are going with this purpose of adhesion. If so, why, nevertheless, does the Creator hold us for thousands of years as if we're one nation? As if everyone is considered as Jews and they're all hated no matter if they're engaging in spiritual work or not?
M. Laitman: This is something great and highly exalted, I can't say. But it will be revealed, it doesn't even belong to this world. It belongs to the next world; it has to do with degrees between the next world and the Creator. We'll talk about it. Words for work, we'll talk.
Question (Holland): (52:13) It says in the article, here, Rav Chia says, there are two contradicting interpretations: One, for the Lord has chosen Jacob for Himself, and second, for Jacob has chosen the Lord for himself. What does this contradiction mean, let's say to the role of the force of Jacob?
M. Laitman: The second one is that Jacob chose, exactly.
Reader: He's asking, what's the contradiction and what does it mean here?
M. Laitman: Who chose whom? The Creator chose Jacob or Jacob chose the Creator? Is this clear?
Student: No.
M. Laitman: This is the question; the question is clear.
Student: Yes.
M. Laitman: The answer is that it is, actually, the same, just with respect to our concealment. So, Jacob and the Creator, it's not the same part in the system.
Student: What is the role of Jacob here?
M. Laitman: To be as a representative from below towards the Creator, who is from above.
Question (Beer Sheva): (53:50) There is an interesting paragraph here, the very last paragraph: We should also explain the third question. We asked about his giving the rest of the nations ministers and rulers, while taking Israel for Himself, for his own portion. We should interpret this in a work, in one person, meaning in one body. When a person attributes everything that happens in the world to the Creator, who does and will do all the deeds, he is then regarded as a part of the portion of the Creator because there is no other authority in the world. At that time, he's considered as the portion of the Creator. When he does not attribute everything that happens in the world to the Creator, but says that they are other forces, which are not of Kedusha, holiness. He's in the state of the nations of the world, meaning, having appointees and ministers. This is when he's in the state of the rest of the nations of the world. The question that arises from this is it's as though the Creator of the world divided the work. I manage Israel, who are in adhesion with me, and the rest of the nations will be managed by appointees and ministers. When we are not in the state, when we are in adhesion with the Creator, it's as though we give forces to the appointees to rule the world. Is this the direction in which we will feel the force of these appointees and ministers opposite the Creator?
M. Laitman: Then, to that extent, we'll try to go from the part of the nations of the world to the part of Israel. This means that we're returning from the exile.
Student: The division between the Creator's rule, and the rule of these appointees, this is private Providence versus Providence of reward and punishment?
M. Laitman: It's there inside, yes.
Question (Women Turkiye 7): (56:27) If my labor also belongs to the Creator, why does the Creator make me feel as though this effort belongs to me?
M. Laitman: I didn't get it.
Student: If my exertion also belongs to the Creator, why do I feel as though I exert?
M. Laitman: A person feels that he is exerting, yes.
Student: Why do I feel it, because in the article, it says that my exertion actually belongs to the Creator.
M. Laitman: A person wants it but it's not like that in practice. So, he feels that he is exerting, and where's the answer? When his exertion will not belong to him but will be all the power of the Creator. He will not feel that he is exerting rather, he'll have eternal adhesion.
Question (Women Unity): (57:44) Can we say that the indication of the scrutiny of the private Providence is the feelings I had in the past, let’s say, envy that I felt? Can we use a previous lack that I had in the past? Or is it only according to the revelation of the present lack?
M. Laitman: Move on to the next part of the lesson.
Reader: (58:12) So let's move on to the next part of the lesson.