The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) October 5, 2024.
Part 2: Rosh Hashanah - Selected Excerpts from the Sources, The Building of Malchut
Reader: We are reading selected excerpts from the sources on the topic of Rosh Hashanah. The study material is on Sviva Tova and the Arvut system, you can send questions through the sites as well. We are reading selected excerpts from the sources on the topic of Rosh Hashanah. We are in excerpt number 12, the title is The Building of Malchut, excerpt number 12.
Reading: (0:33) Excerpt Number 12 The Building of Malchut, RABASH, Article No. 45 (1990), “What Is, ‘The Concealed Things Belong to the Lord Our God,’ in the work?” - twice
Rosh Hashanah [beginning of the year], called terrible days. The ARI says that Rosh Hashanah is the building of Malchut, called the quality of judgment. Malchut [kingship] means that the whole world follows her quality, since Malchut is called the assembly of Israel, in which all 600,000 souls of Israel are included, and the whole work of Rosh Hashanah is to accept the burden of the kingdom. This is why we pray, reign over the whole world with Your glory.
In other words, Malchut means that we must accept and crown His kingship over us, so it does not have the form of Shechina [Divinity] in the dust, but a form of glory. This is why on Rosh Hashanah, we pray and give glory to Your people. That is, we ask that the Creator will let us feel, so we will feel the glory of heaven. Since Rosh Hashanah is the kingdom of heaven, which is in a state of Shechina in the dust, therefore, Rosh Hashanah is the time when we must ask the Creator to feel the glory of heaven, meaning that the kingdom of heaven will be glorified in our eyes.
M. Laitman: Questions?
Question (Petah Tikva Center): (4:58) What does it mean to feel the glory of heaven?
M. Laitman: The glory of heaven. That the Creator is the Upper One, the Great, the Good that does good, etc. And with that, we start feeling in Him, and we start honoring Him, glorifying Him, and bowing down before Him.
Student: I'm asking because we had a discussion about it in the meal on the eve of Rosh Hashanah. Rav was asked about the vision, so he said that all the Tens will become big organizations, where each Ten has a big territory, men, women, children, and whatnot. And I wish all of us to achieve this in the coming year. So, what's the right way to understand it?
M. Laitman: I don't know what the right way to understand it is. I also don't know how it will become realized. But I'm certain that that's how it will be. We are going toward that.
Student: What does it mean that each Ten will have a big territory with men, women, what?
M. Laitman: That around the whole world we’ll reveal a deficiency to get to know the Creator, and we can supply that deficiency, our fulfillment.
Student: Meaning you feel there is already a sense in the world that it's needed?
M. Laitman: Yes.
Student: And we have to provide it?
M. Laitman: Yes.
Question (Petah Tikva Center): (7:20) It is said about Rosh Hashanah that it's a time of judgment. It means that we have to scrutinize in the Ten matters of limitations, so we can distinguish from dust, like what is turn away from evil, from separation between us, the special relationships we have, of special love, special hate. But it's all conditioned on the evil inclination, and scrutinize where doing good is, what acts of connection, acts of connection we have to do, so we can respect the upper AVI. You said several times, Rav, that even though the times for Kabbalists can be replaced with immediate actions, at times that were set by the prayer book of the roots, in these times, in these ten days, until the day of atonement, we have to check very well the matter of limitations, of distinguishing.
M. Laitman: Yes.
Question (Petah Tikva Center): (8:44) I want to ask about the end of the quote, since Rosh Hashanah is the kingdom of heaven, which is the divinity, the Shechina in the dust. So, Rosh Hashanah is a time when we have to ask the Creator to fill the glory of heaven, meaning that the kingdom of heaven will be glorified in us. Sounds like a contradiction, because it says, since Rosh Hashanah is the kingdom of heaven, which is in Shechina in the dust, if Malchut is in heaven, it's got greatness of the Creator. How can it be in the dust? It doesn't work out.
M. Laitman: It says that is the initial state, and we need to elevate it to the peak of reality.
Student: Even though Malchut was incorporated with heaven, with bestowal, it's still initially in the dust, and our role.
M. Laitman: Yes.
Student: Is to raise it in terms of importance and glory?
M. Laitman: Yes.
Student: Okay, I understand. Thank you. Now, what is the difference? There are two terms here. That he says we have to do in this excerpt, and I don't understand the difference between them. One, to take upon ourselves the burden of the kingdom of heaven, and two, to ask to be given the feeling of the glory of heaven. Are they two different things, the same action?
M. Laitman: Yes, that we'll feel the glory of heaven. That is, that we need to attain its greatness, and beforehand…
Student: To take upon ourselves the burden of the kingdom of heaven.
M. Laitman: To take upon ourselves the burden of the kingdom of heaven. That's talking about our work, about our service toward Malchut.
Student: What I want to ask is, there's a matter of taking upon ourselves the burden of the kingdom of heaven and asking to be given a feeling. It sounds like two opposites. To my ears.
M. Laitman: Okay.
Student: So, what should we do? Because if I ask...
M. Laitman: So, what?
Student: If I ask, it's as if I decided that I don't have the power to do, and taking upon ourselves the burden of the kingdom of heaven is something that we do have the power to do.
M. Laitman: Yes.
Student: So, I'm a little confused.
M. Laitman: It’s if one deviates the other…
Student: I’ll think about it.
M. Laitman: That's how it's written.
Question (Petah Tikva Center): (11:44) He writes that Rosh Hashanah means terrible days. It is said that the Creator is good and does good. There's no such thing as terrible days. Only we, in our heads, have the terrible days. What does he mean when he writes terrible days? Because he said there's nothing bad.
M. Laitman: That is called the days of judgment.
Student: What are days of judgment?
M. Laitman: It's Din. It's judgment. It's a sentence.
Student: What sentence, like a court?
M. Laitman: Yes, the created beings go through before the Creator, and He, as if, sentences them, judges them. It is written in a very fearful way.
Student: You said, as if. So, nothing really frightens us, shouldn't frighten us. And he says we have to come to a state where we have no desire to work for ourselves.
M. Laitman: Yes.
Student: But there are no fears. We shouldn't be afraid of anything on Rosh Hashanah, no?
M. Laitman: Yes.
Student: We talked a lot about prayer before. What is a prayer?
M. Laitman: No, now I'm starting with you.
Student: No, because you talked about it. You said it's frightening, and you said to us, you shouldn't be afraid of Rosh Hashanah. There are no real judgments. So, what are these judgments that you talk about?
M. Laitman: We need to know, to recognize, to study, what are these laws that the Creator wants to determine in the creation, to see ourselves as the means where, through us, these laws will incorporate in creation. And the creation, through them, will exist and will come to its correction.
Student: Yes, but the judgments are toward me, meaning I have to dig into myself and see where I can correct it, right?
M. Laitman: Yes.
Student: There's no one standing with a whip beginning to beat you up because you have to change things. So, I can bring the good or bad fate on myself.
M. Laitman: That's right.
Question (Petah Tikva Center): (14:21) You said to the friend that there will be a big deficiency in the world. We have to provide them with a deficiency. But according to what you said in the meal, the solution will come through the Tens and not through Bnei Baruch, as if each Ten will develop into an organization, families, communities. What did you mean? Why not Bnei Baruch? Why did you focus it on the Tens?
M. Laitman: I cannot say that. I don't know. That's just how it appears to me. For the time being, there are no proofs of that.
Student: Yes, but what should the Tens do?
M. Laitman: The Tens need to connect, as Baal HaSulam and Rabash write.
Student: So, they become independent? Acting as an organization? Or as one group?
M. Laitman: As one group of an organization.
Question (Petah Tikva Center): (15:29) It is written that Malchut needs to receive and crown the Creator as king. What does it mean to crown the... I know how to crown the Creator. What does it mean to crown Malchut?
M. Laitman: Malchut, kingship, means accepting, taking upon us all the laws of the Creator in creation. This is our duty.
Student: Can you say what it is? In detail, is there an explanation of what exactly it is? How can we do that?
M. Laitman: How do we do it? We'll learn. We'll learn it together, open it to ourselves, and do some of it. Part of it we will learn from the study, and part of it from realizing it, from carrying it out.
Reader: Excerpt number 13.
Reading: (16:35) RABASH, Article No. 45 (1990), “What Is, ‘The Concealed Things Belong to the Lord Our God,’ in the work?”
When we want to ask the kingdom of heaven to be revealed throughout the world, meaning that “the whole earth is full of His glory” will be sensed the world over, as it is written, and will bring everything to Your servants this prayer applies to both the general public and the individual. That is, since man is a small world, it means that he is included with the whole world. At that time, we ask that within our bodies, there will be no residue of desire to work for our own sake. And likewise in the whole world, meaning that it will be the whole earth is full of the knowledge of the Lord. In this manner, all the prayers on Rosh Hashanah are general prayers.
M. Laitman: Clear?
Question (Petah Tikva Center): (17:58) What does it mean that the Creator will be revealed in the whole world?
M. Laitman: To each and every one of the created beings.
Student: Is it in the eyes of a person, or does he really need to pray for the whole world to reach that state, where it will have no desire for itself?
M. Laitman: You're confusing. Praying for the whole world is not written. What's written is that in the end, everyone will work correctly. They will reveal the Creator, and the right connection between them.
Reader: Excerpt number 14.
Reading: (18:53) RABASH, Article No. 1 (1985), “Make for Yourself a Rav and Buy Yourself a Friend – 1”
We say in the Rosh Hashanah [New Year’s Eve] prayer, “Give the glory of God to Your people.” This seems quite perplexing. How is it permitted to pray for honor? Our sages said, “Be very, very humble,” so how can we pray for the Creator to give us glory?
We should interpret that we pray that the Creator will give the glory of God to Your people, since we have no glory of God, but “The city of God is lowered to the very bottom,” called “Shechina in the dust.” Also, we do not have the real importance in the matter of “Make for yourself a Rav.” Hence, on Rosh Hashanah, the time when we take upon ourselves the kingdom of heaven, we ask of the Creator to give the glory of God to Your people, for the people of Israel to feel the glory of the Creator. And then we will be able to keep the Torah and Mitzvot [commandments] in full.
Hence, we should say, “Give the glory of God to Your people,” meaning that He will give the glory of God to the people of Israel. This does not mean that He will give the glory of Israel to the people of Israel, but that the Creator will give the glory of God to the people of Israel, for this is all we need to feel the importance and greatness of Dvekut [adhesion] with the Creator.
M. Laitman: Okay. Good.
Question (Petah Tikva Center): (21:07) So, Rosh Hashanah is when he lacks the importance of bestowal? That's what's called Rosh Hashanah?
M. Laitman: Yes.
Student: And is there something on Rosh Hashanah that reveals to us in this reality? Is there some force to renew it, even artificially?
M. Laitman: I don't get into artificial, not artificial. Rosh Hashanah means that the glory of the Creator is revealed.
Student: Okay, I want to take that into our work. So, I came to the lesson, and I feel that I come out with this demand for more importance of the quality of bestowal.
M. Laitman: Yes.
Student: Is that called, as if in our work, that I've come to Rosh Hashanah?
M. Laitman: I don't know. You're beginning to interpret what you're reading.
Student: So, I don't know how to interpret it. If I don't feel any deficiency for the importance of bestowal, that’s to my sorrow, that's my state. Is there some way I can artificially awaken in myself such a deficiency, or do I just need to continue on the path and just wait for Rosh Hashanah to come?
M. Laitman: You don't need to wait. You need to come to a state of Rosh Hashanah, individually, personally.
Question (Petah Tikva Center): (22:45) You said that the Creator wants to teach us and to make us recognize the laws of creation.
M. Laitman: Yes.
Student: How can we, as broken ones, use this means in order to bring these laws of bestowal to the world.
M. Laitman: I don't know, but the Creator knows, and He'll probably do this for us. That's it.
Reader: We are in excerpt number 15. The topic is One Bundle.
Reading: (23:32) One Bundle. Kol Simcha, Letters
One should awaken one’s heart precisely to Teshuva [repentance], to submit oneself to his Creator and take upon himself the burden of His kingship with great love. By this, the love of the upper one awakens on him, as was said, From afar, the Lord appeared to me. This is so on Rosh Hashanah [Hebrew New Year], when the upper one is far from Israel because of the sentencing, and man is far because of the separation. However, one cannot handle this himself during the days of the sentencing, but only among the whole of Israel. When one includes oneself in the collective, since this matter is a merit for Israel, that they are seen before Him in a collective, and He loves them with everlasting love and extends grace upon them. However, a person alone, who does not include himself in all of Israel, is not imparted from above from the love of the collective. The writing says about this, “Love your neighbor as yourself,” truly, for the love of Israel pours from the abundance of the love of the Creator for Israel, especially during the days of judgment and sentencing. If one does not include oneself in the whole of Israel, he could be in danger, God forbid. The Shunammite said about this, I dwell among my own people, and The Book of Zohar explains that that day was Rosh Hashanah.