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

Daily Lesson (Morning) June 6, 2024.

Part 1: Rabash. Letter 20.

Reader: Shalom, we are reading in the writings of Rabash. Rabash article, letter number 20. You can find the study material on Sviva Tova and the Arvut, you can send questions live through the sites. Anyone asking a question in the study hall should stand up, hold the microphone close to his mouth and speak loudly and clearly. 

Reading: (00:31) Rabash Letter 20. June 15, 1956 

To the students, may they live long,

I recently received letters from… and I will reply to all the letters in a general and abstract manner. This means that even the elder in the group will be able to receive satisfactory answers, even to those questions he did not put in writing. I still remember how Baal HaSulam taught him how to write, and I am certain he remembers it.

Baal HaSulam explained writing in regard to what we say, “Remember us to life, O King who desires life, and write us in the book of the living.” Writing is always with black ink over white paper. “White” is the time of Torah and work, and “black” time is the evil and lowliness that a person feels about himself. This blackness should be surrounded by white around each and every letter. In other words, it is impossible to see the situation as it truly is, except by the hours that one gives for Torah and work, for the light in it reforms him.

Therefore, specifically by the multiplication, meaning the right, one comes to a state of left, called “blackness.” At that time it is considered that the writing is as it should be. But mere blackness, when a person does not exert extensively in Torah and Mitzvot (commandments) and says about himself that he is bad, that bad extends from the place of the Klipot (shells), and there is no room for this in the single authority.

We should always be careful not to invert the order of times of right and left. It is as our sages said about the verse, “The eyes of the Lord your God are always upon her from the beginning of the year to the end of the year, etc., at times favorably, and at times unfavorably.” “At times favorably,” how so? When Israel were complete wicked in the beginning of the year, and were sentenced few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them. Everything is according to the soil. “At times unfavorably,” how so? Israel were complete righteous in the beginning of the year and were sentenced many rains, but in the end they went astray. It is impossible to lessen, since the sentence has already been given, but the Creator brings them down not in their time on a soil that does not need them (Rosh Hashanah, 17b).

I interpret this in two ways: 1) An answer to the friends who say that when they were born they were given little strength from above, meaning a limited mind that is neither keen nor understanding or with good memory or energy and a strong and encompassing view. Rather, they speak badly about their mental capacities and tell themselves that this is probably due to a sin in the previous incarnation, and the Creator has sentenced them to come down with little corporeal powers, since in the beginning of the year, meaning when they were created, they were sentenced to this.

However, they have to know that if they repent, those few rains, meaning the few mental capacities, come down to the earth. That is, they use all the energy they have positively, and this is enough for the measure that the earth, meaning the heart, to yield its crop—multiplication in Torah and Mitzvot.

If they are not rewarded, even if they were sentenced to many rains but then went astray, all the corporeal capacities, called “many rains,” are brought down not in the time when the earth needs them. That is, they use all their energy and wit not for the land of holiness, but for a desert, where there are bad animals. But for the earth that will yield crops there are no rains at all. There they can see about those great ones that in regard to pure and clean work they have no wit, and no energy or power.

Also, one should put one’s mind and heart only for the rains to go where they are needed. This is a sufficient measure so it can yield its crop, and this is called “at times favorably.”

This explains what our sages depicted, “at times favorably,” precisely when they were complete wicked in the beginning of the year. Why did they not say that they were righteous and remained righteous? Rather, whatever powers one’s mind is given, he can always say that they are small. They explained about this that even with complete wicked in the beginning of their creation, meaning in the beginning of the year, who are sentenced to few rains, it is still enough for the earth, meaning his desires, to yield fruits of Kedusha (holiness).

I elaborated on this to rebuff the excuses that some of the smarty friends use to explain their actions.

Another meaning is that if a person is not rewarded with correcting his works so they are pure, even though he is given some vitality of holiness—which he can use to feel a bit of wholeness in himself, so he can praise and thank the Creator for bringing him a little closer to His work—this force must illuminate for him during the keeping of Torah and Mitzvot, since one must not enter the king’s home wearing rags.

If he is not rewarded, he feels wholeness when engaging in idle things such as eating and drinking and other such things. But when he approaches the keeping of Torah and Mitzvot, he feels his lowliness. It follows that specifically at the king’s gate he wears the sack of lowliness, and therefore cannot yield blessed fruits because the cursed does not cling to the blessed.

Rather, it should be to the contrary—precisely when he performs the Mitzvot, he should feel whole. By that he qualifies himself for the Creator to instill His Shechina on him and is rewarded with the frightfulness and sweetness of the upper pleasantness. Finally, he is pitied from above and he attaches himself to His eternity.

But the main thing is to strengthen ourselves in the matters of faith precisely where the “who” and “what” questions arise.

By this we will understand what RASHI says about the verse, “This is the statute of the law.” These are his words: “Since Satan and the nations of the world count Israel, saying, ‘What is this commandment, and what is the point about it?’ He wrote a statute about it: ‘It is a decree before Me, and you have no permission to doubt it.’” This means that this is why its reasoning is not written.

But it would seem logical that it should be the opposite, meaning that when there is no one to ask, there is no need for a reason. But when someone asks, there should be a reasoning there. However, the meaning of the statute of the law refers to faith, and this is precisely where there are questions, there the answer should be above reason.

With this you will also understand what they said, “Let the mother come and wipe her son clean.” What is the connection between the red cow and the calf? Is it because of the wordplay, where he it says “cow” and here it says “calf,” that this is the only connection? But as mentioned above, the sin with the calf is as it is written in the “Introduction of the Book of Zohar,” MI-ELEM (who are these), as it is said, “These are your gods, O Israel,” meaning knowing and not MI, called Hassadim (mercies), which is faith. This is the reason for the story about the cow, which is faith above reason, and by that you will atone for the sin of the calf.

Your friend Baruch Shalom,

Son of Baal HaSulam

Question (Petah Tikva Center): (14:13) What does he mean when he writes that, specifically, when he performs Mitzvot, he should feel whole? Normally, specifically, when a person studies and draws light, he discovers that there is bad in him, and that gives a place for prayer. And here it says no, those who have a tendency to say how they are incapable, how difficult it is how far they are when they are studying and work with the friends. He says, no, that's not the way, the way is to feel wholeness and by needing to feel wholeness a correction will come that will bring him closer to wholeness. So, what does it mean, need?

M. Laitman: That a person needs to feel himself in wholeness, in that he observes the Mitzvot. And not that he is lacking something, and only afterwards he comes to wholeness. But in that, he has connection with the Creator, who gave him an opportunity to come closer precisely through the act of the Mitzvah. So, in that the person feels wholeness, that's the place of a person.

Student: During the study, I feel how far I am, how much work there is, how much I need to add. So, against this feeling, you need to work?

M. Laitman: Against, yes.

Student: To ask for force, to do it artificially, and suddenly a change will come, or what?

M. Laitman: The person needs to ask for help in order to execute the commands of the Torah, and to feel wholeness in that, that is his role, that's his role. And in the way that the Creator created him in such a way, and organized all these conditions for him, that is the correct state for a person. Where, precisely, through such an action, with such conditions, he discovers his connection with the Creator, who is the Creator, who is the person and what is the connection between them.

Student: How does it not cancel a person's deficiency for a prayer, for a request, if he tries to cover it with wholeness?

M. Laitman: He sees that this deficiency, precisely that he has, is what connects him to the Creator. How could they have a connection, otherwise?

Student: That deficiency without covering with wholeness is called, who and what. And when he covers it with wholeness, then he comes closer?

M. Laitman: Yes.

Question (Petah Tikva Center): (17:40) To continue what the friend asked, he writes, one must not come wearing rags to the king's house.

M. Laitman: Yes.

Student: If he feels wholeness, why should he want to come to the king's house?

M. Laitman: He doesn't feel any deficiency?

Student: He writes that he needs to be in a state of wholeness and that force should shine for him while observing Torah and Mitzvot. Because one must not come to the king's house wearing rags. So, what is the force that shines for him that doesn't let him be in mourning, doesn't let him feel deficient? What force is it, why should he want to come to the king's house?

M. Laitman: In order to receive this complementarity for his state.

Student: It's as if he has wholeness, already, now he's performing Torah and Mitzvot, and gets a feeling of wholeness with this action.

M. Laitman: Yes.

Student: It's probably not regular wholeness from the will to receive, it's probably a different wholeness. And then he says, because one must not come to the king's house wearing rags. So, what is this wholeness that is both wholeness and also makes him want to come to the king's house?

M. Laitman: It is because he does it not due to him lacking, but because now he can bestow his deficiency to the Creator, his deficiency for adhesion, he can bestow that to the Creator. And the Creator will be happy to fill that deficiency for him and reveal that they are in adhesion.

Student: In other words, the wholeness he's talking about is a deficiency for adhesion, that's what he was looking for, that he doesn't need anything other than adhesion?

M. Laitman: Yes.

Student: And this is what he thanks for, he's happy about it?

M. Laitman: Certainly. 

Student: So, the same question arises in the beginning of the article where he says that the black should be written over white. So, if we say that white is wholeness, what is the black over the white? 

M. Laitman: It seems a lack of wholeness that a person feels.

Student: Is it the deficiency that he's talking about? 

M. Laitman: Yes.

Question (Petah Tikva Center): (20:45) What's the difference between left that is revealed because a person has done a lot of Torah and Mitzvot. And left that is revealed out of the shells, just like that? 

M. Laitman: It is an essential difference between them. That it comes as a deficiency which brings one closer to the Creator. And the other comes just out of a deficiency.

Student: How is it possible to distinguish between what brings closer and what moves further away? 

M. Laitman: In practice you could say, that it is whether a person is attracted to adhesion or not. Does he wish to complement that deficiency in that he comes closer to the Creator? Or does he just not feel a connection between them, between the deficiency and his act? 

Student: In other words, if he feels loneliness, and he feels a drive to continue forward, that's the correct way? 

M. Laitman: Yes.

Student: As opposed to just loneliness that he feels about himself? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (22:30) He warns, here, to be careful in terms of right and left and afterward he gives opposite things. That, in the beginning of the year he is wicked, and then he has few rains. And then in the beginning of the year he is good, might be, and then he gets too much rains and then the opposite is revealed. What does he mean by this whole process?

M. Laitman: He means two states, in which, in them, he can turn to the Creator. 

Student: But here, in the beginning, he advises to be careful? 

M. Laitman: Yes. 

Student: Not to put first. What is he saying to put first, to proceed? 

M. Laitman: Where is it written? 

Student: It's written, I think the reader should read the excerpt. “We should always be careful not to invert the order of times of right and left.”

M. Laitman: “It is as our sages said about the verse, “The eyes of the Lord your God are always upon her from the beginning of the year to the end of the year, etc., at times favorably, and at times unfavorably.” “At times favorably,” how so? When Israel were complete wicked in the beginning of the year, and were sentenced few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them. Everything is according to the soil. “At times unfavorably,” how so? Israel were complete righteous in the beginning of the year and were sentenced many rains, but in the end they went astray. It is impossible to lessen, since the sentence has already been given, but the Creator brings them down not in their time on a soil that does not need them (Rosh Hashanah, 17b). And what does he want to say about that? What are you asking? 

Student: One, he says, we should be careful, and we see that at one time, the Creator decides that in the beginning of the year they are righteous. And then he will give them a few rains and in the end, it turns out to be the opposite, that's what I understand of it. And sometimes, he sentences them to be righteous and gives them many reigns, and then it turns out to be the opposite. So, they justify that he gives them in time, or something like that. How do we know how to be careful about what is right, what is left about it and how should I be careful about it? 

M. Laitman: Meaning that that is the question. Does anyone understand what he is asking? I didn't really feel that it is understood. Well, what should we answer him? 

Question (Petah Tikva Center): (26:42) Maybe, we should begin with one of the questions: How not to reverse the order of times of right and left. So, he writes in the paragraph before, “specifically by the multiplication, meaning the right, one comes to a state of left, called “blackness.” At that time it is considered that the writing is as it should be. But mere blackness, when a person does not exert extensively in Torah and Mitzvot (commandments) and says about himself that he is bad, that bad extends from the place of the Klipot (shells), and there is no room for this in the single authority. We should always be careful not to invert the order of times of right and left.” 

So, the question is, what is that state when a person seemingly puts the left first, and says that he, himself, is bad. And not because he did extensive Torah and Mitzvot. 

M. Laitman: That it could be that that is the action, which is no good, that is the sin. 

Student: Yes, he feels that he is bad and, here it says, that you have to be careful not to put the left first and say about himself that he is bad, you should put the right first. Which is extensive engagement in Torah and Mitzvot and then he discovers that he is bad. So, how can we be careful, that is the question. Be careful not to fall into a state where a person?

M. Laitman: That he.

Student: Yes, that he condemns the Creator.

M. Laitman: Condemns the Creator.

Question (Petah Tikva Center): (29:06) I think what Rabash is trying to explain, here, is that a person does not need to convict himself. He needs to try to work in wholeness and feel like he loves the Creator and try to do it in a way that he does not condemn himself instead of the Creator. But he does his work the best he can, and the Creator will show him his bad spots, you need the Creator to show you, through your work, the points where you need to reach correction. And it's very easy to give up when the Creator doesn't show you anything, and to just say, kind of below reason, you say, I'm wicked, I'm wrong, that's not good. You have to do the best you can, with as much wholeness as you can, and to work only with what the Creator reveals to you. This is how I understand what the verse is saying.

M. Laitman: Okay. 

Question (Petah Tikva Center): (30:22) There's a sentence by Baal HaSulam that I'm happy about, the wicked that I revealed. It's an example of the right, although the wicked are revealed, he's happy about it. Because if they didn't appear, he wouldn't be able to correct. So, first of all, he's grateful for the revelation, and then he prays for it. And that's raising right over left. 

M. Laitman: The revelation of the wicked is, actually, a good state.

Question (Petah Tikva Center): (30:54) What is the connection between the rains that the Creator brings on a person and his state? 

M. Laitman: Yes.

Student: He says that few rains, he can use them correctly, and many rains, he uses them, incorrectly, and that determines a person's state. So, what determines a person's state, the Creator or the person? 

M. Laitman: The person determines it because he, at the end of it all, he receives.

Student: How does he determine it correctly? Because the Creator brings down what he brings down. But if a person doesn't determine correctly with what the Creator brings down, how does the person create a match, or adjustment, between what the Creator brings down, and how He responds?

M. Laitman: That is the entire work of the person, to make your desire His desire.

Student: And what is the connection to the rains? 

M. Laitman: How he receives them. 

Student: The rains, what is their purpose, to advance a person? 

M. Laitman: The rains are data that extend from the Creator and the person needs to receive them correctly. Meaning, that he needs to change himself in order to receive the rains, correctly.

Question (Petah Tikva Center): (32:42) What is the decree? 

M. Laitman: The decree is that the Creator decrees that it will be one way or another. Meaning, it is already a whole thing, it is something decisive. 

Student: The fact that a person doesn't use these states, is that regarded as a decree? If, for example, there is a situation, and he does do a lot of Torah and Mitzvot. He says, if there are many rains, that is what has been decreed. So, he does engage in Torah and Mitzvot, and tries to, I don't know, not to cover but to go through the state. So, it is no longer a decree. Or is it still? He is sentenced?

M. Laitman: That is already, I don't really understand.

Student: He says that in two states, both when the rains are few or many, in both states, you have to engage in Torah and Mitzvot, commandments. And then the earth will bear holy fruit. So, what is the decree or sentence? When a person engages in Torah and Mitzvot, can you put it this way? 

M. Laitman: Yes, you can put it this way, that it adds.

Question (Petah Tikva Center): (34:29) It seems to me that the two states of criticism that we're talking about are distinguished by a person's intention. If a person intends to engage in Torah and Mitzvot in order to please the Creator, and the Creator reveals to him, as a result, how much more he has to correct, and how much he disagrees with him. That's one state of criticism, another state of criticism is that a person by his own initiative did not engage in Torah and Mitzvot, did not want to please the Creator, and suddenly, of his own initiative, if he gets interested in self-criticism or being in the left but his intention was to please himself by eating, consuming his own flesh. And that's how the two states are distinguished according to a person's intention.

M. Laitman: Okay, what else? 

Question (Petah Tikva Center): (35:26) He writes afterwards that it makes sense that it should have been the opposite. Meaning that, if there's no place to ask, there's no point in giving taste but when there is a question, there should be flavor. So, from what I understand is that when a person gets a who and what questions, there, he should get an answer. And he says, but rather, the statute of the law refers to faith, and that, specifically that where there was a question, the answer should be above reason. In other words, not to answer the who and what but according to the regular reason, logic, there should be an answer. 

M. Laitman: Yes.

Student: So, how does a person come out from a state where everything he understands and feels he is, now, in a state that is correct? He's really wicked, contemptible, unworthy, he's really in that state. And the who and what questions are in him now. Now, he's told, no, you have to come not wearing a sack, you have to go above reason, you have to be in wholeness. So, who is he kidding? Who is he fooling? 

M. Laitman: Who does he work for? 

Student: No, it's as if he's lying because he himself feels in all his being that he is wicked. 

M. Laitman: Yes.

Student: But now he's told the statute of the law is to go with faith above reason, don't answer, although logically you do have to answer because you see your real state. So, what is this commandment? 

M. Laitman: You need to reach a state of equivalence with the Creator.

Student: By shutting his eyes about his actual state?

M. Laitman: Through that in which you see that your state is opposite to what it needs to be, yes, well?

Student: So, in that state, how can he say that he is in wholeness, he is walking on the right, he is?

M. Laitman: Prayer.

Student: But the prayer, too, is by convicting himself and the Creator. Condemning himself and the Creator.

M. Laitman: No, he condemns himself and condemns the Creator, and what does that mean to him? That he is in an incorrect determination.

Student: Right, the wrong demand, so how in a state where, logically, and in terms of how he feels, he really is so far and contemptible. And even his prayer is, because I'm so bad, and I feel bad because I'm so bad, and I'm so contemptible and far. So, what does it even mean to go with faith above reason, which is the answer he should give to that state? 

M. Laitman: That is the condition.

Student: Yes but he says that this condition is not according to his logic.

M. Laitman: Yes. Certainly, he feels that way.

Student: Is he lying to himself? 

M. Laitman: Now he needs to see how he, in such a state, will feel correctly. What does he need to do to really invert his vessels instead of him revealing the Creator as doing incorrect things? To the opposite, that he does incorrect things, and the Creator is right. 

Student: With this he can agree, yes, he's doing incorrect things?

M. Laitman: Well?

Student: Because he's so wicked, lowly, so he's doing incorrect things, so he hasn't emerged from this loop. How does he come to a state of wholeness from this? 

M. Laitman: He needs to receive the state of wholeness above reason.

Student: What does that mean? 

M. Laitman: That he's truly in a good state.

Student: How can he lie to himself this way? 

M. Laitman: He does not lie, he doesn’t lie, he accepts his state as a whole state. And the result of it is that he needs to correct his sensation. 

Student: What does it mean, he accepts himself as at a complete state? 

M. Laitman: That he is in wholeness. 

Student: But he is in the worst incompleteness that can be.

M. Laitman: According to his opinion. 

Student: According to his opinion and feeling. 

M. Laitman: So that means that he needs to correct it. 

Student: So how, from that state? Okay, so he needs to be corrected, how do we correct it, correctly? 

M. Laitman: Through the reforming light. 

Student: Fine, but the reforming light revealed to him that state. 

M. Laitman: No, no, that doesn't come from the reforming light. 

Student: Where does it come from?

M. Laitman: From the person's own demand. 

Student: How do we pray correctly in such a state, not by condemning, but? 

M. Laitman: From that in which we wish to see the truth. And the truth is according to what the Creator receives, feels, decides, according to that.

Student: I didn't understand, the truth is according to what the Creator feels and decides? 

M. Laitman: The truth is not according to what the person feels but according to what the Creator feels. 

Question (Petah Tikva Center): (42:43) So now, with your talk with the friend, who really deepened this matter, I really came out of this confused. Is it the Creator or the person, who reveals to the person his state, the person or the Creator? That seems even less clear because once I heard you say to the friend that the person determines it and sees his state. On the other hand, we always say that the Creator shows it to him through the reforming light, as you said. How can the person, at least I feel that, the person is here helpless, so what do you ask the Creator, as the friend asked you? 

M. Laitman: A person asks the Creator to determine the truth about his state.

Student: When He determines the truth, does the person know that truth because as the friend just asked now, he says he sees his lowliness. And he still doesn't completely know how to relate that to the Creator. 

M. Laitman: So, what? 

Student: And that's the Creator that does that. 

M. Laitman: Okay, you can say that. 

Student: So, he needs to demand the truth and know that that's the truth, and that he needs to feel differently to that? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (44:25) In the state that the friend now depicted, if I look at that state, the person is standing before a dilemma. So, if he chooses not to do so he goes, okay, now I'm not doing it. Well, that's the opposite of what the Creator determined for him, that the person needs to exert. So, it turns out that if he looks at the negative side, he receives this understanding that it's not that the Creator aims for that to happen because it's not according to his feelings. So, then he sees that he doesn't understand correctly what the Creator does. And he wishes to come to this exertion and that should bring him to a state of wholeness in his work that lets him enter not in rags?

M. Laitman: Yes.

Question (Petah Tikva Center): (45:31) The person received the envelope, and it is empty, he feels lowly, as the friend said earlier. What now gives the person the strength to complement those one thousand dollars according to Rabash's example? 

M. Laitman: The fact that he wants to be of one mind with the Creator.

Student: So, I now feel that I have in my hand zero, doesn't matter, some kind of number?

M. Laitman: No, you have an envelope that has a thousand dollars in it. 

Student: Even though I counted and there is nothing there. I opened it and I looked inside?

M. Laitman: It doesn't matter.

Student: Nice, so, what is that, it doesn't matter, that's what I want to clarify.

M. Laitman: Because I want now to correct myself in such a way that my view and the view of the Creator will be the same, identical.

Student: What changes in that I want my opinion and the Creator's opinion will be the same. I still feel in my vessels of reception everything that we depicted earlier, the lowliness and the lack of wholeness?

M. Laitman: That's not considered that you have reached a real feeling. You should feel that you have the one thousand dollars. 

Student: I think all the questions in the end aim at the same place. How does a person now feel that he has a thousand dollars when he sees that he has zero? He sees, he checked, just like in Rabash's example. He checked three times and he saw that he doesn't have that thousand dollars.

M. Laitman: So?

Student: And he goes, I have a thousand. So, what makes that complementation? What complements that? 

M. Laitman: What do you think the complementation should be, what is it? 

Student: What I'll say, what my intellect now says. My intellect says that it's work in two completely different levels. On the level of my vessels, it's lacking, that is my truth. 

M. Laitman: Yes.

Student: That's what I see. 

M. Laitman: Yes. 

Student: But then when I see and check and I say, ah, it's the Creator who sent me that state. So now I'm in connection with Him, therefore, that is my good state, that I'm in connection with Him. I don't look at all at the state in the vessels of reception where there is this darkness and a lack. 

M. Laitman: So, you're running away from the situation. 

Student: That's what I feel, yes, that I feel that what I depicted is okay, the vessels of reception, let them stay there in this deficiency. The question is whether it's correct to work that way, it seems, not.

M. Laitman: It's not, that's not what it talks about. It's about you shifting, how should I put it, what's the word to use. To a different kind of measuring. 

Student: Yes. 

M. Laitman: Where, now, you are accepting what you have as a thousand dollars.

Student: I understand. So, the correction here it’s not that I will count and that I'll have a thousand dollars in the previous way. That what there is, is a thousand dollars.

M. Laitman: Yes. 

Student: Even if there's as if zero. 

M. Laitman: Yes. 

Student: What do you need to ask the Creator in order to do that act, because it seems like an action which is beyond my usual mind?

M. Laitman: That you will accept it this way, that what you have in your reason is zero. But in the above reason, it's a thousand.

Student: So, my request is that when I see the zero in my reason, I ask the Creator, help me see according to Your reason, as You determined that there is a thousand? 

M. Laitman: Yes.

Student: Is that a correct request? 

M. Laitman: It's a correct request, why not? 

Student: And after the correction, does the person truly feel that there is a thousand?

M. Laitman: If, if.

Student: If I did the work correctly and I asked correctly.

M. Laitman: Yes, yes.

Student: What gives us the strength to do that action as it needs to be once and for all? I feel that I fall in that a thousand times each day, each day I see that I'm lacking. And I don't know how to do that action. You depicted it now in a very simple way: Let me see that my state now is good, it doesn't matter what I now feel. 

M. Laitman: Yes.

Student: Just like that, simply? 

M. Laitman: Yes, how do you pray each day? 

Student: We pray together in a Ten, we see the deficiency. And we wish for more connection and that's what we mainly engage in. 

M. Laitman: So, you never talk about the present state. You're always speaking about the future. 

Student: Yes, because the current state seems quite bad.

M. Laitman: That's the problem, not to fall into the truth, as we call it in this world. But always remain in a state that is above it. 

Student: We need to try to do that, okay? That's the exercise for today: To see at every moment the state as if it is a thousand dollars, it doesn't matter what we feel. 

M. Laitman: It's not only an exercise for today. It's an exercise in rising from this world to the world of the Creator. Bit by bit, bit by bit. Okay, what are we doing next? 

Reader: (52:28) We have letter 21 of Rabash. 

M. Laitman: Wouldn't that confuse us, two letters? 

Reader: And it's possible to move to the “Preface to the Sulam Commentary.”

M. Laitman: Whatever you think. Who's in favor of moving to the next letter? And who's in favor of moving to a different text? Let's go to a different text.

Reader: So, we'll go to the next part of the lesson, and before that we'll sing a song together.

Song: (53:09)