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

Daily Lesson (Morning) January 3, 2025.

Part 2 Rabash. Record 102. Good Deeds Are Called Sons

Reader: We are reading in the writings of Rabash, record 102, its called “Good Deeds Are Called Sons”. You can also find it in the Arvut system and on the site.

Reading: (0:30) Good deeds are called “sons.” Sons are also called “understanding” and “knowing.” Fathers are called the “reasons” that engender the understanding. Therefore, when we engage in Torah, we want to have understanding and knowledge by engaging in Torah and Mitzvot [commandments].

…This is not so with righteous … the sons of … good deeds, as RASHI interpreted, “to teach you that the primary offshoots of the righteous are good deeds.”

Good Deeds are Called Sons

Re-reading: (01:24) Good deeds are called “sons.” Sons are also called “understanding” and “knowing.” Fathers are called the “reasons” that engender the understanding. Therefore, when we engage in Torah, we want to have understanding and knowledge by engaging in Torah and Mitzvot [commandments].

…This is not so with righteous … the sons of … good deeds, as RASHI interpreted, “to teach you that the primary offshoots of the righteous are good deeds.”

Question (Petah Tikva Center): (02:20) It's written here, fathers are called the reasons that engender the understanding. What are the reasons that engender understanding, what is this about?

M. Laitman: The reasons.

Student: Reason for understanding, right?

M. Laitman: Yes.

Student: I just don't feel it.

M. Laitman: Understanding is called “sons”, and the fathers, which beget or give forth; the sons are called the causes or the reasons.

Question (Petah Tikva Center): (03:12) It's written in the excerpt that through Torah and commandments they want understanding and knowing. On the other hand, we learn that we want the understanding that connects the wisdom, to the will to receive, and we want to work above reason. How are the two combined, reconciled?

M. Laitman: We will have to see how this combines together, but it truly is that way. The fact that we reject the wisdom, we receive the wisdom.

Student: So, why do we want to have understanding and knowing? Why don't we want to have faith? What is the meaning of this demand that through engaging in Torah we'll have knowing and understanding? Why not faith, the strength to work without tastes, things like that?

M. Laitman: No, it's clearer of what I need to attain, what I need to reach.

Reader: Record Number 355, “He Who Has No Sons”. Twice

Reading: (04:50) The holy books write about “A son makes the father worthy,” meaning that what the father could not complete, the son makes him worthy by complementing his father’s part, and thereby completes it.

For this reason, Abraham did not have sons, for both were complete, and by adding the Hey to Abraham, he found a place of lack on which he could pray for sons. Likewise, Isaac did not find a place of lack, and through the prayer, the Creator provided him with a place of lack on which he could pray.

Also, Righteous Rachel was handsome and of good looks, not having a place of lack. For this reason, Rachel said, “Bring me sons, for if not, I will die.”

One who has no sons is regarded as dead, meaning that he has no place of lack on which to need to extend new life. For this reason, he gave him the Gevura, where by always overcoming in the Torah and Mitzvot [commandments], he will extend the complete wholeness, for man’s ways is that he corrects his actions through repentance.

There is repentance from love, and there is repentance from fear, and there are all inclusive righteous, who have been rewarded with repentance from love even with respect to their own selves. However, for the sake of the general public, they did not correct the repentance from love.

This was the quality of Isaac, as it is written, “And Isaac sowed in that land and found in that year one hundred gates,” meaning the full and complete measure.

By this we will understand the words of our sages, “Rabbi Shmuel Bar Nachmani said, ‘Why is it written, ‘For you are our father,’’” etc. (Shabbat [Sabbath] 89b).

Question (Petah Tikva Center): (10:55) It's written, that which the father could not complete, the son makes him worthy by complementing his father's part. What does that mean? That the son complements or completes the father's part.

M. Laitman: Well, in simple words you could say that what the father cannot complete in the work, his son continues the work.

Student: And internally, what does that mean for us?

M. Laitman: In the internality of things, it's a matter of the cascading down of the Partzufim.

Student: And in our ascent, what does that mean?

M. Laitman: In our ascent, we correct only what we call the sins of the previous generations. That which the previous generations could not correct.

Student: Let's say, I'm in a certain state and I can't perform a correction I was supposed to perform. Life goes on, a different state comes. Can the other state complete the state that I missed?

M. Laitman: Seemingly, yes.

Student: From where are there forces there that I didn't have now?

M. Laitman: You have different conditions. The coarseness increased and the different conditions; that's why now you're capable.

Question (Petah Tikva Center): (13:40) It is written, there is repentance from love and there is repentance from fear and there are general righteous who have been rewarded with repentance from love, but for the sake of the public they did not correct repentance from love. So, the question is how do we correct repentance from love for the sake of the public? How do we correct it?

M. Laitman: I can't say, I cannot say. It's really a very complex question because of these matters. But maybe later we'll learn it.

Question (Petah Tikva Center): (14:52) It's a little complicated, what he wrote. On the one hand, he spoke about sons, and he explained that it's understanding. Sons are understanding, Bina - understanding. On the other hand, he writes in the same sentence: By overcoming in the Torah and Mitzvot [commandments] you will extend complete wholeness, so there is conflict. On the one hand he says, use your mind; on the other hand, use your strength to overcome. And something completely different here, you need to understand; and here, you need to overcome something internally with your soul, with your psyche. How does it work together? Are these two separate forces that have to be connected?

M. Laitman: Yes. It's as if it's like that.

Student: Do you want to read it again? It's beautiful but it's as if there is like a conflict of interest in one sentence. It's beautiful, but?

M. Laitman: Well read.

Student: I should read? Where is the reader?

M. Laitman: Why? Read.

Student: I don't have the book in front of me.

M. Laitman: The friends will give it to you.

Student: Well, I don't mind reading. I have to sit down.

M. Laitman: Okay, you are going to read.

Student: So, he writes: “It's written in the holy books that a son makes the father worthy”. Where is it?

M. Laitman: Yes, yes.

Student reading: (17:20) The holy books write about “A son makes the father worthy,” meaning that what the father could not complete, the son makes him worthy by complementing his father’s part, and thereby completes it.

Student: So far, clear.

Student contines reading: For this reason, Abraham did not have sons, for both were complete, and by adding the Hey to Abraham, he found a place of lack on which he could pray for sons. Likewise, Isaac did not find a place of lack, and through the prayer, the Creator provided him with a place of lack on which he could pray.

Also, righteous Rachel was handsome and of good looks, not having a place of lack. For this reason, Rachel said, “Bring me sons, for if not, I will die.”

Student: Right? So, I have no sons, bring me understanding. She wants understanding. Sons are understanding, Bina. Here, begins the complication. He says, one who has no sons is regarded as dead. If a person doesn't understand, he's dead. Now, that's a beauty for you and explains, meaning that he has no place of lack on which to need to extend new life. For this reason, he gave him the Gevurah, and that's the substantial sentence, whereby always overcoming in the Torah and commandments, he will extend the complete wholeness for man's ways, is that he corrects his actions through repentance. What does he mean by repentance? And then it continues, of course. But what is repentance?

M. Laitman: That he's raising himself to Keter.

Student: Okay. And then he writes: There is repentance from love, and there is repentance from fear, and there are all inclusive righteous, who have been rewarded with repentance from love even with respect to their own selves. However, for the sake of the general public, they did not correct the repentance from love.

This was the quality of Isaac, as it is written, “And Isaac sowed in that land and found in that year one hundred gates,” meaning the full and complete measure.

By this we will understand the words of our sages, “Rabbi Shmuel Bar Nachmani said, ‘Why is it written, ‘For you are our father,’’” etc. (Shabbat [Sabbath] 89b).

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