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

Daily Morning Lesson: August 3, 2025

Part 1: Recorded lesson - July 8, 2022

Rabash. What is Unfounded Hatred in the Work. 24 (1987)

Reader: Hello friends, in the first part of the lesson we are going to study a lesson from 2022, an article of Rabash in Rabash Volume 1, “What is Unfounded Hatred in the Work?”, again, Rabash Volume 1, Article 24, “What is Unfounded Hatred in the Work?”

Reader: We are reading from the writings of Rabash, the article “What is Unfounded Hatred in the Work?” Again, we are reading from the writings of Rabash, the article is “What is Unfounded Hatred in the Work?” You can find it in the Study Materials tab in the Arvut system, or in kabbalahmedia.info. You can also send questions, relevant questions may be aired during the lesson.

M. Laitman: We are in a special state, which is called the 9th of Av. The 9th of Av, it's not a date on the calendar, but rather it is a state where we, all created beings, have to go through in order to feel ourselves as opposite to the Creator, so that later on we can put in forces, efforts, in connection between us, and in coming closer to Him, resembling Him, adhering to Him. And this is why we relate to the state of the 9th of the month of Av, which is called ruin or a bad state, shattering, a place which is the farthest from the Creator, a fall, the deepest descent. And we relate to these things, to these states, as necessary things in our development, and that we have to go through them, and well, what can we do? This is the process, this is how the created being goes through these states, from the state which is the farthest from the Creator, and up to the state where he is adhered to Him in any way possible. And therefore, this state is an important state. We have to relate to it, not with crying, and not as something that we go through as our fate, but as something necessary that we have to go through and examine and understand and feel, and out of this darkness, which we study, which we discover, we later reach connection, light, adhesion, and a spiritual ascent to the purpose of creation. Therefore, this day is a very important day. You might say that specifically thanks to it we reach the end of correction. And therefore, we need to be excited by it, because of the greatness of this day. Even though it is a very unpleasant day, because we feel ourselves that we are in the shattering, in the feeling of the nastiness, lowliness, distance from the Creator, distance from connection on the one hand, but on the other hand without that it would be impossible to reach connection, correction and adhesion. This is why we study that it is impossible to reach love without hatred, that each and every thing is attained from the opposite concept. Therefore, even though it is unpleasant for us to study about the state of the 9th of Av, of our distance from the Creator, that's on one hand, but on the other hand, we do need to contemplate this as much as possible, because this is about our state, our nature. And just like in science, here too, in the wisdom of Kabbalah, which is the highest science we also attain each and every thing from the opposite state. And so, if we want to reach great corrections we first must be in the opposite state, in the great descents. Well, let's read and let's see, you will be able to ask, and we will scrutinize it together. Go ahead, please.

Reader: So, again, we're reading from the writings of Rabash, article, What is Unfounded Hatred in the Work.

Reading: (06:04) Rabash. 24. (1987) What is Unfounded Hatred in the Work

Our sages said (Yoma 9b), “The Second Temple, when they engaged in Torah and Mitzvot [commandments] and charity, why was it ruined? Because there was unfounded hatred in it.” We should understand what is the gravity of unfounded hatred, to the point that our sages said that even though there were Torah and Mitzvot there, and charity there, since there was unfounded hatred, it is powerless to protect from the ruin of the Temple.

M. Laitman: The Temple, means as we study, not the tower, not the structure that we make out of stones, but rather when we connect between us. So, apparently, this was 2,000 years ago that they were not able to connect between them in a nice, good, correct manner, and this is why it was broken. The First Temple was built after they came from Egypt, from the exile of Egypt to the land of Israel, and later on there was the war with Nebuchadnezzar, and that First Temple was ruined. Then they built a Second Temple after they came back from the exile of Babylon they built a Second Temple. This was already, well, a bit more than 2,000 years ago, and the difference between the First Temple and the Second Temple was great.

The connection between people, it's not about how much they built. There wasn't so much to build there. They never shall wanted to build something that was huge, beautiful externally, but rather this was all related to the internality, the degree of connection between people, this is actually the Temple. This is the place where we pray or from where we pray to the Creator. This is how it was always important for people, until they stopped thinking about the connection between them, and this is what caused the ruin of the Second Temple, as well. Nowadays, we are before the construction of the Third Temple, which should not be built with stones and so we have no interest in fighting over some area in Jerusalem or anywhere, because there's nothing to it. But rather, we just have to connect our hearts and build a single heart. And by us connecting in our hearts, then it is written that this Temple will rise to the heaven.

We will feel in it that we are rising to the heaven, to the Creator. And this will be the true correction and the Third Temple. So, let's see what he writes next.

Reading: (10:20) Rabash. 24. (1987) What is Unfounded Hatred in the Work

We should also understand why there was a need to destroy the Temple if there were all three things there. That is, if there is unfounded hatred there, is there no more room to keep the Temple standing and it must be ruined?

Therefore, we must understand the connection between unfounded hatred and the Temple. Also, we must understand what it means that it is for unfounded hatred, whereas if there were hatred there that was not unfounded, the prohibition would not have been so grave and the Temple could have remained.

M. Laitman: Which means that the most important thing was what was between the people, the unfounded hatred. And so, even though they built something, it could not exist. What is this unfounded hatred?

Reading: (11:30) Rabash. 24. (1987) What is Unfounded Hatred in the Work

It is written in the Torah (Leviticus 19:17): “You shall not hate your brother in your heart.” There it means as RASHBAM interprets “If he does you harm.” If he does you harm, it is still forbidden to hate him, much less for nothing. But this is only one manner of prohibition. If that prohibition were over nothing, the Temple would not have the right to exist and it would have to be ruined.

M. Laitman: This means that the most important thing is the unfounded hatred. What does it mean, unfounded? This is what is interesting. How do we understand that? Please.

Reading: (12:23) Rabash. 24. (1987) What is Unfounded Hatred in the Work

That is, had there been hatred there, but the hatred was not unfounded, the Temple would not have been ruined. The whole reason for the ruin of the Temple was only because the hatred was for nothing. Therefore, we should understand the connection between unfounded hatred and the Temple.

In the prayer “May It Please,” which we say before saying Psalms, it is written, “The merit of King David will protect, so You will be patient until we return unto You with complete repentance before You, and grant me the treasure of a free gift.”

We should understand the connection between asking for complete repentance, meaning that we lack nothing and we ask for nothing at all, and immediately after, we ask, “Grant me the treasure of a free gift,” implying we want something more besides complete repentance. This also implies that we actually do want a reward for our work, but because we are full of iniquities and crimes, we ask that You will atone for our sins and we want to repent. This is why we do not deserve a reward. This is why we are not asking for reward, and why we are asking You, “Grant me the treasure of a free gift.”

We should understand this. After all, we should work for the sake of the Creator and not to receive reward, yet we ask Him to grant us. We cannot say, “Reward us,” since we do not deserve it because we are sinners. Therefore, we want a free gift. Accordingly, how is it permitted to ask that He will give us for free? After all, we need nothing for ourselves, but only for the sake of the Creator. Thus, why are we asking Him to give us “the treasure of a free gift”? Is receiving for ourselves from there permitted?

However, we learned that the essence of our work is that since the Creator created a Kli [vessel] to receive the delight and pleasure called “will to receive for oneself,” meaning that without yearning, we cannot enjoy anything because this is our nature, for this reason, the original Kli that can enjoy is called “desire to receive pleasure.”

However, afterwards there was a correction called “equivalence of form,” which is not to use the will to receive for oneself but to the extent that one can aim to bestow. In other words, the Creator created the world called “desire to receive pleasure,” and that desire is regarded as having been created “existence from absence,” since the desire to bestow that exists in Him created a new thing.

In order not to have shame, we need to invent for ourselves the desire to bestow that He has had before He created us with the will to receive. But since the desire to bestow is against our nature, we ask Him that as He has given us the will to receive, now He will give the desire to bestow that He has, and for which He has created in us the will to receive, for we haven’t the power to go against nature, but the Creator, who has given us this nature, can give a second nature. That is, only He can make us use the vessels of bestowal.

By this we should interpret that when we are asking the Creator, “Grant me the treasure of a free gift,” it means that the will of the Creator, who has created the world, was a free gift, since to whom was He indebted? Also, we ask Him to grant us of this treasure called a “free gift,” meaning that we, too, will have this power to do the holy work for free, called “not in order to receive reward.”

M. Laitman: So, let's have a break here for the two questions that we have.

Question (Kyiv 1): (18:37) It is not so clear, the connection between unfounded hatred and our nature to work for a reward.

M. Laitman: Unfounded hatred is what we have out of our egoistic desire; that whatever is outside of us, we have a problem with that. We want everything to be ours.

Question (Moscow 1): (19:11) So, it turns out that asking from the Creator can be...

M. Laitman: We will scrutinize this later. Don't jump ahead. Scrutinize what we are now studying.

Question (ITA 4): (19:42) You opened the lesson and said that sorrow is part of our progress. In our nature, we have the power to fight against this evil, this sorrow, but in spirituality there is nothing that gives us a taste, nothing that gives us an opportunity for a reward. What is this free gift? Will it allow us …

M. Laitman: Guys, I don't know, what are you asking? Whatever we studied, whatever we read now this is what I want you to ask about and not about what will be later, about we haven't studied yet. Learn how to ask about what we are studying. Ask about what is not clear in what we read now, and not what you want to happen later, okay?

Student: I don't understand what is a free gift.

M. Laitman: We will read and you will see.

Question (Moscow 7): (20:49) What is the reason for unfounded hatred?

M. Laitman: The Creator gave us this quality and now we are scrutinizing it. Okay, I see that all of your questions are from wisdom. You already want to jump to the end. I like to study about what is written before me, on the same page. Out of four pages we only went through one page, so let's read onward and we will see. That's it. Please continue.

Reading: (21:24) Rabash. 24. (1987) What is Unfounded Hatred in the Work

By this we will understand what we asked about the connection between asking and saying, “Be patient with us until we return to You with complete repentance before You,” and then we ask Him to give us the treasure of a free gift. He begins with repentance, which is all that we lack, and we promptly say, “Grant us.” Repentance means that we want to return to the root, as it is written about it, “Repentance means, ‘The Hey returns to the Vav.’” This means that the Hey, called Malchut, which is reception, will return to the Vav, called the “bestower.”

This means that by wanting to do everything in order to bestow, we cause the root of the soul of each and every one, which is Malchut, to be completely in order to bestow. It therefore follows that the repentance we ask is that we want to work only in order to bestow, and we immediately say, “Give!” meaning that we are asking, “Grant me the treasure of a free gift.”

According to what we explained above, the meaning of a “treasure of a free gift” is an explanation about repentance, meaning which repentance we are seeking. This is what we promptly explain. That is, we want You to give us the desire to bestow, called “the treasure of a free gift.” That is, that desire, with which You have created the world, called “His desire to do good to His creations,” with nothing in return, but only for free, as it is known that the creation of the world was “by donation.” Give us this desire.

It follows that asking to be given “the treasure of a free gift” explains which repentance we want, as it is written in The Zohar, “repentance means that the Hey returns to the Vav.”

M. Laitman: That we don't need anything besides connecting to the Creator. This is the Hey, Malchut, our desire, that it will be in the Bestower, like the Vav, Zeir Anpin, which is above us. This actually is the answer to all that we ask. This is everything that we need for all of our deficiencies, for this desire. This correction is what we want. That our qualities will resemble the qualities of Zeir Anpin, which is above us. With this we understand…

Reading: (25:07) Rabash. 24. (1987) What is Unfounded Hatred in the Work

Now we can understand what we asked about what our sages said, that the Second Temple was ruined although there were Torah and Mitzvot and charity there.

M. Laitman: Meaning, all of these things are not important, that we don't quite know what it is. The Torah, the Mitzvot, and charity, the most important thing is that they didn't have the most important thing there.

Reading: (25:38) Rabash. 24. (1987) What is Unfounded Hatred in the Work Still, since there was unfounded hatred there, it could not exist, and Torah and Mitzvot and charity did not have the power to save the Temple from ruin.

M. Laitman: Yes, this means that the most important thing is connection, love. Yes.

Reading: (26:07) Rabash. 24. (1987) What is Unfounded Hatred in the Work

We explained that a “free gift” means that we need Kelim in which the Kedusha [holiness/sanctity] can be. Otherwise, the Kedusha must depart because there is no equivalence of form between the light and the Kli. Kedusha means to bestow. If the Kli works in order to receive, the light must depart. For this reason, we ask, “Grant me the treasure of a free gift.”

Since there was unfounded hatred in the Second Temple, meaning that they hated the “free,” meaning to work for free, without any reward, but rather not in order to receive reward, hence, even though they engaged in Torah and Mitzvot and in charity, because they did not have the aim to bestow, there was no room for the Kedusha to settle there due to the oppositeness of form between them. This is why the Temple had to be ruined.

M. Laitman: This means that it is not important what you do with your hands, it's not important the way you pray, how beautiful you appear before everyone. None of this matters. It doesn't matter how much you know, what is written in all kinds of sources, that you are wise, that everybody thinks about you, that you are righteous. That does not matter. If you don't have love towards people, but rather the opposite, unfounded hatred, then this breaks everything. This stands opposite all of the actions and all of the things that you can do. You can know all the books, the whole of the Torah. You can engage in all kinds of beautiful things in public, whatever you can imagine. But one thing only must not be missing. If you have an egoistic relation to people, then everything that you do opposite that, from the other side, from the good side, is not relevant. It's not worth it. It is ruined and not taken into consideration.

Question (Piter 3): (29:03) From the text, it turns out that unfounded hatred is hatred towards any phenomenon I would bestow, including myself.

M. Laitman: No, let it be so. Eventually, it should be clear to each and every one of us inside. I mean, you're saying it correctly, but nevertheless, each one has to establish this concept of bestowal and opposite bestowal, whatever he has, it should be clear to him where he is each and every moment.

Question (Kyiv 1): (29:52) The concept of the Temple, what is that state?

M. Laitman: It's what they build between themselves, certain good relations, but this state, it requires a few conditions. There has to be a certain connection, otherwise it's not going to be a building. And obviously this is the Ten, where in the Ten we connect, and we connect in order to know, to study, to perform all kinds of actions, meals, everything that we need. And the most important is that we have to reach an inner connection between us in our egoistic desires, so that we will rise above them, and we will connect above them in a mutual desire to bestow to each other, in order to reach by this such a quality of mutual bestowal, which will be a connection with the Creator. And if we hold on to this building that we want to build between us, then it is considered that we are building the right Temple. If love is missing there between us then we can build and study together and perform all kinds of actions together, and what not. We will scrutinize this more, but that will not be important, because from the connection between us, if it's not with a mutual inner connection, in order to reach the Creator and become incorporated in Him, in that each one annuls himself towards the others, and he only wants to hold them and to push them forward, if such a thing is not there, then it will not exist. So, throughout history, we connect more and more, we scrutinize more and more the connections between us, and we can see this also on humanity, and also on this group of Abraham, and also on ourselves, and then in such a way, we check, and we strengthen the connections between us, until we reach a state where the connection between us will be internal and clean, pure, in such a way that in it we will discover this essence called the Creator, that we will build a home for Him, a place for Him, what we call the Temple, where we discover this quality, this unity, which when we together build Him, we build a vessel, and then we discover this main force that exists in the whole of reality, the whole of reality, which is called the Creator.

Student: The Temple, is it something we have to build all the time, or it's already built like a certain degree?

M. Laitman: This Temple exists to begin with, but it was broken and broken and broken with respect to us, so that we, as we buy building blocks for children, or Lego, or all kinds of things, so that we will put together by our own internal forces such connections that they will be like the Creator. This is how it works.

Question (Tel Aviv 4): (34:20) What's the connection between hate or love to intention, intention to bestow?

M. Laitman: The intention expresses a person's inclination, a person's purpose, a person's desire, and this is what we therefore increase, what we want to emphasize, what we want to take care of.

Student: But how does the intention to bestow and the hatred like he writes here, how are they connected? What's the connection between them?

M. Laitman: Let's start working and you will see it, how much they are connected to each other. We need to think only about what is our heart aimed towards, that's it. This is what you should feel inside of your heart, you should feel where is it directed? And all the time check that.

Student: Let's say, now I feel hate, hatred to a friend. Now, how will the intention to bestow help here?

M. Laitman: So, instead of hatred you need to reach love, and this is why, for this you have to turn to the Creator, because the Creator gives you the feeling of hatred towards the friend, there is none else besides Him, He exists in the beginning of every action, every feeling, and you have to reach at the end of every action and every feeling that you love Him. So, turn to the Creator so that He will correct it for you.

Student: And then that will already be like a positive intention?

M. Laitman: Of course, yes, if you love the friend instead of hating him, then already you have a good connection with him, a corrected connection. As much as a person has a greater evil inclination towards others, it's hard for him to connect, it's hard for him to advance together with them. To that extent, we can say that he has a stronger soul, for the time it is corrupted, but in the future it will be corrected.

Question (MAK 6): (37:14) It's not so clear, what is that Temple that they couldn't build because of the hatred?

M. Laitman That doesn't matter, there were other conditions there, it was possible for them to get closer and to do something in the connection between them by studying together, praying together, building together all kinds of such other things, but not that there was a connection in the heart, but in external qualities, like what we have in our life. Just like I might have at work, or even in the family, that we're not quite relating to each and everything with an open heart. I don't even know what is an open heart. I relate nicely to friends, I relate nicely to everyone, this is considered a good person, but that's not the absolute pure love that the Torah demands of us.

Question (Moscow 1): (38:50) Question missing.

M. Laitman Let us clarify these questions now, you're jumping forward, let's clarify the questions and then you'll see, you have answers. Follow the text, not from the front.

Question (ITA 4): (39:37) Is the shattering related to the mixture between the vessels of pistols and the vessels of reception? What is the result of this process?

M. Laitman: The result is there was a mixture, and we cannot tell the difference between good and bad.

Question (Hadera 1): (40:04) Would it be correct to say that we have to hold on simultaneously to both free and unfounded love and unfounded hatred? And it bends towards whom?

M. Laitman: We'll clarify that. It's not simple. You're asking something very broad. But in truth, we will have to clarify both unfounded hatred and unconditional love.

Question (PT 35): (40:37) What does it mean to have a pure, clean connection?

M. Laitman: Clean connection, meaning that it's in order to bestow to others. That's all.

Reader: We're continuing with the order of the work.

Reading: (40:59) Rabash. 24. (1987) What is Unfounded Hatred in the Work

The order of the work is that we need Torah and Mitzvot and charity so they will bring us to work for free. That is, they are only means to achieve the goal, which is to achieve Dvekut [adhesion] with the Creator, which is equivalence of form, as it is written, “And to cleave unto Him,” and our sages said, “As He is merciful, so you are merciful.”

The 613 Mitzvot in that state are the means by which to achieve Dvekut, and The Zohar calls them “613 counsels.” This is as it is written (“Introduction of The Book of Zohar,” “Mirrors of the Sulam,” Item 1), “The Zohar calls the Mitzvot in the Torah by the name Pekudin [deposits]. However, they are also called ‘613 Eitin [counsels].’ The difference between them is that in everything there is Panim [anterior] and Achor [posterior]. The preparation for something is called Achor, and its attainment is called Panim. When observing Torah and Mitzvot as “doers of His word,” before we are rewarded with hearing, the Mitzvot are called ‘613 counsels’ and they are regarded as Achor. When rewarded with hearing the voice of His word, the 613 Mitzvot become Pekudin, from the word ‘deposit,’ since there are 613 Mitzvot and in each Mitzva, the light of a special degree is deposited.”

In the above-said, it is explained to us that the order of the work during the preparation is that we should observe Torah and Mitzvot. This is an advice by which we can achieve Dvekut, called “equivalence of form.”

M. Laitman: Meaning, that we correct our desires, we connect them together so they are suitable and worthy of the lights that should come and fill them.

Reading: (43:36) Rabash. 24. (1987) What is Unfounded Hatred in the Work

Only afterward, when they have Kelim that can receive the upper light, the 613 Mitzvot become deposits and they are rewarded with all the lights intended for each and every Mitzva, according to its essence.

Since there was unfounded hatred there, when they hated the work for free, without reward, meaning that they had no need to work not in order to receive reward, but rather the Torah and Mitzvot and charity were all in order to receive reward, hence this work is called “If he is not rewarded, it turns for him into the potion of death.” For this reason, the observing of Torah and Mitzvot and charity during the Second Temple could not prevent the ruin of the Temple, for in order to maintain the Kedusha there is a need for vessels of bestowal. Since they did not have them, the Temple was ruined.

M. Laitman: So, demands for connection are always rising, more and more connection, more in order to bestow. And so, when comes the time for the Second Temple, the demands will rise to a degree where it doesn't matter what you pray or what you do, or what you have at all there, in terms of your habits, what's most important is whether there's connection in the hearts. And that will appear as non-existent between people. And that's why the Second Temple was also ruined, that's 2000 years ago. We're talking about it like that, but of course it's not about any stones, it's about connection between people. That didn't exist.

Question (Petah Tikva Center): (46:20) We constantly study in the order of the decline of the world, that there is always a screen which is not sufficient to hold on, and then we discover another shattering and something else to correct.

M. Laitman: No, not more shattering, it's not more shattering. From below upwards, we keep holding ourselves. And we're not talking about what's created by humans, it's the order of the lights in the vessels that arrange their relationships.

Student: So, it's because these people were not connected? This is what is specific to the ruin of the Second Temple?

M. Laitman: Yes, that they didn't have sufficient connection.

Student: Did they have the opportunity for it, or was it necessary?

M. Laitman: No, it's predetermined, because it's also from above downwards and from below upwards. They still had, from below upwards, increasingly rising demands. Before the ruin of the Second Temple, they were in all kinds of connections between them, and that was sufficient. Then came a time where the demand appeared more, meaning the connection had to be in the hearts for the sake of higher bestowal. They couldn't make that happen between them, and so what they had as a previous degree was ruined. But ruined, meaning that it's a revelation of those flaws that now need to be corrected so that the Third Temple is built. And there, everything happens in the form of intention in order to bestow.

Student: This is what Rabash writes here. He mentions that what was missing was a yearning for such a connection.

M. Laitman: Yes, yes, they would carry out all kinds of connections between them, but in an external fashion. And all those Mitzvot that we read about, that in those times people were concerned about carrying out external forms to the maximum. But the hearts didn't feel. It's not that they're guilty of anything. They didn't feel that obligation. And when that need appears, the connection between them is ruined.

Student: I don't know if it's relevant, but if so, why did they arrange for us these external forms of the Mitzvot if even that did not help to keep the inner connection?

M. Laitman: Ultimately, in order to just keep us organized, we still have to be organized from below upwards. So we have to try to build some connections between us. And you see, the world develops along with that, so it's not happening the way things happened before. And so we have to try to build the connections between us in a material way, so that the whole world is like one sphere. And most importantly, we need to build in our hearts a connection. The main thing is the connection between us. And that's really where our work becomes the most important. And of course, there will be resistance between us and all kinds of other forms of connection that say, we're good just doing this or that. And everyone will discover how there will be all kinds of religions and different factions within the people of Israel. And we will have no shortage of enemies and harm-doers in our work. It's also directed from above, in order to better and better direct us towards the purpose of creation.

Question (Kyiv 3): (51:18) When a mother wants her children to play well, she wants it for herself? Is this considered a reward?

M. Laitman: Of course, of course. When a mother plays with her baby, she does everything because she has a very big will to receive, which is fulfilled with the baby. If we could detach that desire, disconnect that desire in the mother, she wouldn't play with the baby.

Just as she doesn't play with the baby of her neighbor. It's all about the will to receive. That's it.

Student: You give us such an example that this is how the Creator is relating to us, that He's expecting from us to behave like this, just like the mother expects from the child. So when we try to build such connections between us, such relations, out of that I always get this thought that I'm the one who is working, but they are not working. And Rabash also writes in his articles, and I guess from this thought stem all of the problems. This is what corrupts everything. As we read now, these thoughts, they are the ones who ruin everything.

M. Laitman: For now, it's good. It's good if you're engaging that. Try to be as connected as possible to desires that are connected to others, to connect, to embrace, to support, to help, along with the criticism that you activate, and then it advances you.

Question (Turkiye 4): (53:24) It is written that repentance is a direction to its root. How can we increase this longing in the Ten to turn back our roots?

M. Laitman: There aren't many means. I think the most powerful is that you learn from friends. The more you are included with them, and you discuss it with them, and study together, and somehow that is the best influence on the person.

Student: We will discover that actually every part of the system is acting according to how it should act and Jerusalem is already built in a magnificent way, just only we don't see it.

M. Laitman: Yes, of course everything already exists, everything already exists in the final correction, and there was never any corruption. It all just happens in our imagination, what is displayed before us, when we scatter that imagination through our efforts, we will come to the constantly existing state.

Student: One more sensation that I feel, it's like all other human beings, all my Ten, they have a secret language, they have some different form of connection, which only I do not exist in there, and it's like they are all like angels, and it's a theater, and I am the only one who is not in it.

M. Laitman: That too is correct, that's correct, a person should think that the whole world depends on him, and he alone can correct the world, and then all the others are like elements in his work. Yes, okay, keep going, the most important is to keep going.

Question (Spain 2): (56:20) If it says that it will become the potion of death for him, how can we feel this feeling that if he is not rewarded, it turns him into the potion of death? It is written here that if he is not rewarded, it turns him into the potion of death. How can we feel this reward that we get in the work between us? If we work between us, the reward should come from the Creator.

M. Laitman: But you are working between you so that the Creator will give you a reward. You want Him to give you the force of bestowal, that's the reward. Hence you turn to the Creator and ask.

Question (KabU 7): (57:33) Do you think that people have understood, like we do now, why the First and Second Temples were destroyed?

M. Laitman: No, no, no, no, of course not, and we shouldn't talk to them about that, we're forbidden. It says about that, the reason of Torah is opposite to the reason of the landlords, so whatever they think, let them think, let them read whatever stories, legends, we don't need to mingle with them, they know they shouldn't mingle with us. We are talking about the perception of the spiritual world, the true perception of the world. The way it exists in the upper world above us, that's what we want to get closer to, feel and even enter, and that's unrelated to what ordinary people know. We don't need to speak to them or share that with them. That should be clear to you all. If someone gets confused with that, then just go there and leave us alone as that will only do harm. They will come to us, so they will come to us as a result of our dissemination or even without it, and then they'll join us. That's it, and that's bit by bit by speaking to them in a simple, easy, very soft language that allows them to get gradually closer and learn that.

Question (Ashkelon 3): (59:48) We learn that the spiritual state should be perfect, complete, only then it exists. Now, in the First and Second Temples, there was a certain process, a temporary process. If we say that they were not able to hold on to it, it means there was already some cracks, some flaw, which gradually evolved into the ruin. So why do we feel that it was a process there, not immediate ruin?

M. Laitman: It's all for people to understand what is the structure of the upper system and how it develops before us, and that will come to the connection between us and the Creator, and how it can be either towards increasing connection or increasing disconnection. And it's all for us to be in that system and be able to make an action that ultimately we will activate the system.

Question (Haifa 3): (01:01:04) First Temple, Second Temple, it's like some legend. What should we do in the Ten so that we will connect as one man in one heart? Dissemination, or…

M. Laitman: You don't belong to the First or Second ruin of the Temple. What you belong to is only your connection in the Ten, and your connection in the Ten, you should make it as strong or as strong as possible, according to what Baal HaSulam and Rabash write, and this connection will be called building the Temple.

Student: So engage only in the Ten?

M. Laitman: Only in the Ten. This is called building the Temple.

Question (PT 29): (01:01:54) It is written that they were lacking the vessels of bestowal. What is the difference between asking for connection and asking for vessels of bestowal?

M. Laitman: Same thing, except connection is the result, and the vessels of bestowal are the means.

Question (ITA 1): (01:02:20) What do we have more than our forefathers, so that we can build the Third Temple? Is it possible that we have more faith than Abram?

M. Laitman: No, we have all the broken vessels, and that is why we are able to build this connection between us, which will be called a complete connection, or the Third Temple.

Reading: (01:02:59) Rabash. 24. (1987) What is Unfounded Hatred in the Work

It therefore follows that man is born out of the Kli that the Creator has given him, called “will to receive for himself,” and all his work and profits belong to the receiver, and no one has a claim over what man has acquired. In other words, both the man and the possessions belong to the receiver for himself.

It is as he says (“Introduction to The Book of Zohar,” Item 11), “For the body, which is the will to receive for himself, extends from its root in the thought of creation, passes through the system of the worlds of Tuma’a, and remains enslaved to that system for the first thirteen years.”

It therefore follows that indeed, everything belongs to the receiver. Thus, how is he told after thirteen years, “Know that although until now everything belonged to you, but henceforth, you and all the property you see should be handed over to the authority of the Creator, and

there is nothing for you. In other words, until now you were a gentile,

M. Laitman: Meaning, in order to receive.

Reading: “and now everything that the gentiles have is taken away and transferred to the authority of Israel.”

M. Laitman: Yashar Kel, straight to the Creator.

Reading: (01:04:55) Rabash. 24. (1987) What is Unfounded Hatred in the Work But what is “the authority of Israel”? It is the authority of the Creator, called Yashar-El [straight to the Creator]. This means that everything that Israel has enters the singular authority. It follows that everything that was in the authority of the receiver, each and every detail, which together are called the “nations of the world,” is now required, since everything that belonged to them, now they are told that the receiver for himself must relinquish everything he has and transfer it to the authority of Israel.

And what is “the authority of Israel”? As said above, the Creator is the authority of Israel, for they have no authority of their own, but rather they all want to annul before the Creator.

Question (Kyiv 1): (01:06:18) Very interesting, how come everything that Israel has, it all passes to become the property of the One, of the Creator?

M. Laitman: It's either in order to bestow or in order to receive, that's the difference.

The desire is the same desire, and the difference is only in the intention.

Student: How to depict ourselves, that each one from the people of Israel…

M. Laitman: No, no, no, no, no, what are you talking about? A people, a nation. We're talking about the person. That's it. We never talk about an entire nation. No, the wisdom of Kabbalah turns to a single individual, each and every one, and how he needs to correct himself and connect with the others and the Creator. It's not that it's turning to an actual group of people, at most, a Ten, like we're talking about now.

Student: I understand, but if we're talking about a person, how can it be that I, for example, have nothing that belongs to me, but only the Creator's possession?

M. Laitman: Well, of course, what do you have?

Student: But a person feels that he has something of his own, some plans of his own that belong to him.

M. Laitman: If you saw the true form, you'd see that there's nothing of your own, nothing - not your plans or what you did or what you're planning to do, there's nothing of your own, nothing of yourself, nothing. It's all just seems to you, you're in a dream, that's it. And the only thing you really have is the ability to awaken the point in the heart which the Creator begins to awaken, and you can continue to awaken. And then that point in the heart, awakening the connection with the Creator, is your point from which you can then achieve independence.

Student: When a person wakes up from this dream, is it considered that he shifted to the authority of the Creator?

M. Laitman: That we'll talk about later. First, try to awaken from your slumber, to recover and recognize that everything in you comes from the Creator.

Reader: And now we will move into learning among friends, and before that we'll sing a song together.

Song: (01:09:42)

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Das Kapitel Ki Teze, das Stück 5

Das Kapitel Ki Teze, das Stück 5

Das Kapitel Ki Teze, das Stück 5

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