Daily LessonMay 25, 2024(Afternoon)

Part 1 Rabash. Record 30. Turn Away from Evil and Do Good – 1

Rabash. Record 30. Turn Away from Evil and Do Good – 1

May 25, 2024

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

Daily Lesson (Afternoon) May 25, 2024

Part 1: Rabash. Record 30. “Turn Away from Evil and Do Good - 1.” 

Hello, we are reading from Rabash's Articles. Assorted Notes number 30, “Turn Away from Evil and Do Good-1.” The study material is on our websites and the Arvut system. You can ask questions live through the Arvut system or through our websites. All those who ask a question in the hall, please stand up and hold the microphone close to your mouth, and talk loud and clear. 

Reading Article: (00:32) Turn Away from Evil and Do Good - 1

Man’s work begins with “Do good,” and then he can keep the “Turn away from evil,” since by education he cannot perceive the bad as bad. Rather, man yearns to satisfy his wishes because he feels great pleasure is satisfying his passions.  

When one is told that satisfying his desires is bad, he does not know why. Instead, he must believe above reason that this is bad and he must turn away from this path.

Also, when one comes to engage in doing good, such as to wear a Tzitzit [a Jewish fringed undergarment], he does not feel anything good about it because he feels no pleasure when wearing the Tzitzit so he can say about it that it is good. Instead, he must believe above reason that it is good. 

But later, when he walks in this way above reason, whether in good or in bad, he is given from above some taste of “Do good.” To the extent that he feels good when doing the commandment to do, he begins to taste a bad taste in bad things. At that time, he has a good feeling in “Do good,” and a bad feeling in “Turn away from evil.” In that state, he has reward and punishment in this world.   

Also, when one observes “Do good,” he can also observe the commandments to do although he does not feel any flavor in it, but he believes that he will be paid a reward for this, so he has the strength to observe. 

But when he wants to engage not in order to receive reward, the question is, Why does he observe the “Turn away from evil and do good?” Clearly, he must understand that this is the King’s commandment. Yet, why does the King need it? After all, He is not deficient, lacking the Torah and Mitzvot [commandments] of the lower ones.

Evidently, this is for us so that we may correct ourselves. At that time, a person begins to scrutinize the benefit that he derives from this. For this reason, the first work is in faith above reason, and then he gets help from above, which is called an “illumination from above,” until he obtains the NRNHY of his soul. 

M. Laitman: (05:58) Is it clear, or should we reread it? Read it again. 

Re-Reading Article: (06:15) “Turn Away from Evil and Do Good - 1”

Man’s work begins with “Do good,” and then he can keep the “Turn away from evil,” since by education he cannot perceive the bad as bad. Rather, man yearns to satisfy his wishes because he feels great pleasure is satisfying his passions. 

When one is told that satisfying his desires is bad, he does not know why. Instead, he must believe above reason that this is bad, and he must turn away from this path. 

Also, when one comes to engage in doing good, such as to wear a Tzitzit [a Jewish fringed undergarment], he does not feel anything good about it because he feels no pleasure when wearing the Tzitzit so he can say about it that it is good. Instead, he must believe above reason that it is good.


But later, when he walks in this way above reason, whether in good or in bad, he is given from above some taste of “Do good.” To the extent that he feels good when doing the commandment to do, he begins to taste a bad taste in bad things. At that time, he has a good feeling in “Do good,” and a bad feeling in “Turn away from evil.” In that state, he has reward and punishment in this world. 

But for those who work in order to receive reward, through faith in reward and punishment they observe the “Turn away from evil,” even though they feel a passion for pleasure. Nevertheless, they turn away from the pleasures because they cannot tolerate punishments in the next world. 

Also, when one observes “Do good,” he can also observe the commandments to do although he does not feel any flavor in it, but he believes that he will be paid a reward for this, so he has the strength to observe.


But when he wants to engage not in order to receive reward, the question is, Why does he observe the “Turn away from evil and do good”? Clearly, he must understand that this is the King’s commandment. Yet, why does the King need it? After all, He is not deficient, lacking the Torah and Mitzvot [commandments] of the lower ones. 

Evidently, this is for us, so we may correct ourselves. At that time, a person begins to scrutinize the benefit that he derives from this. For this reason, the first work is in faith above reason, and then he gets help from above, which is called an “illumination from above,” until he obtains the NRNHY of his soul. 

M. Laitman: Please, questions. Everything is perfectly clear?

Question (W Petah Tikva Center): (11:52) It's as if you're describing some process. It seems like this is an educational process that happens here inside a person. I'd like to ask about the first sentence at the beginning of the article, when man's work begins with doing good, what good deed does this mean? 

M. Laitman: This is relative to all the commandments.

Student: What does it mean what we do with our hands and feet?

M. Laitman: All the commandments we have to keep. 

Student: Can we ask, what does this mean? What kind of commandments? 

M. Laitman: All the commandments, all 613 commandments. 

Student: This means that in this process, he first does, and then he receives the feeling of evil and bad things, and the feeling of good and good things that he needs to do.

M. Laitman: Yes.

Student: He ends the article by saying, it's not very clear, this kind of distance, there's some inconsistency here. Do we have to focus on the physical commandments, and then he talks about something else? 

M. Laitman: I don't see it like that. Explain to me, please, which words, which sentences.

Student: I'll try to formulate my question better. 

Question (Petah Tikva Center): (13:47) I think that I also, just like her, I feel that this article sounds very religious, apart from the end, where there are several words that remind us about our study. If I wasn't studying Kabbalah, I wouldn't understand what he's talking about. The desire to receive sounds different here. He talks about yearning, about passions, in such a way that it's more religious in the way it sounds. So here, this doesn't speak of love of friends, what he needs to receive, what does it mean to do good, it sounds like this kind of commentary. If I didn't know about Kabbalah, I'd explain what the desire to give or receive is. 

M. Laitman: Well, if you didn't study Kabbalah, of course you would understand it differently. 

Student: Yes, that's what I'm saying, it sounds quite religious.

M. Laitman: I don't quite understand why you feel such repulsion, rejection from the article itself. 

Question (Petah Tikva Center): (15:12) He gives here two cases, when a person does good and departs from evil, and then he talks about faith above reason, in good and in bad, and then from above they let him feel the first time when a person walks in this faith above reason, and then those that work in order to receive a reward. Then, to the extent of reward and punishment, he feels pleasure in his heart, but he still distances himself from bad, not to receive punishment in this world. What is the difference between the two? Distance yourself from evil, depart from evil, and do good, the way you were taught, you were told to.

M. Laitman: A person who wishes to keep the commandments of the king, because he wishes to receive some reward, that's clear. Or he's afraid of punishment. Also, clear.

Student: This is similar to receiving a reward. 

M. Laitman: Yes, yes. This is his work. You have no questions on that.

Student: What I don't understand is, do depart from evil and do good above reason. What does this mean? There are commandments that we have to do. You do them or you don't do them. And he says there are two ways to do them. The first way is to do them in order to receive a reward, and then he says that you won't come to the place you have to get to. And the second part is above reason. So, I try. I understand that it's an action, you perform commandments, instructional or prohibitional, and there is this reception of reward, and then there's above reason. What is the difference? 

M. Laitman: The difference is what he wants to get from observing the commandments. 

Student: The difference maybe is in what I do it for, the intention, what I do it for.

M. Laitman: Either I'm doing it to give contentment to the Creator, and it's above reason, or I do it to feel good. 

Question (W Petah Tikva Center): (18:37) At the beginning of the article, a man's work begins with do good, and then he can turn away from evil. What should we pay attention to in order to do good? What does it mean to do good actions? 

M. Laitman: To do good, meaning to keep all the commandments, come to a person, and he hopes to finish it in a good way. To do good. To observe, to keep. 

Student: And then you're forced to depart from evil.

M. Laitman: Let's say. 

Student: And then he gets into the explanation why we still can't do it, can't not do it, because due to our education, we can't identify evil as evil. 

M. Laitman: What does it say? 

Student: “A man's work begins with do good, and then he can keep the turn away from evil, since by education, he cannot perceive the bad as bad. Rather, a man yearns to satisfy his wishes, because he feels great pleasure in satisfying his passions.” What does it mean, this education?

M. Laitman: From the point of view of education, it means that they taught him that he should keep the commandments mentioned in the Shulchan, the Student: Set Table, the Book of Laws. 

Student: So, it says, by education, he cannot perceive the bad as bad.

M. Laitman: From the side of education, he can only understand that to keep what's written in the Set Table is good, and not to keep it is bad. 

Student: Can we bring up a person, educate a person, to feel that so they understand how to depart from evil, what kind of evil to depart from? 

M. Laitman: From his ego.

Student: And with our education, can we help a person understand this? 

M. Laitman: It depends how we explain it to a person, to a child, really.

Question (W Petah Tikva Center): (21:25) About the same sentence, to good and depart from evil, turn away from evil, if I do this in the Ten, and I see that I have a rejection, I don't fight this, but I perform actions of unity in the Ten. Does this mean in relation to unity, and how I feel rejection? 

M. Laitman: You could say. 

Student: Let's say first of all I do good, and the reward is revelation of evil. And the reward for the good action is that evil is revealed in me? And I see the qualities in the state?

M. Laitman: If I do what's required, then the result from my action is revealed, which should be a good feeling. 

Student: Here it says that when a person does something above reason, he feels a taste and the action underneath feels good and departs from evil. If I do good, everything that has to do with unity, with adhesion, unity with the Creator, through the friends, if I do all this, at some point I feel this is good, and then the revelation of evil will happen in me, and this natural departure from evil that happens through the good.

M. Laitman: It's not correct. How will he feel bad? 

Student: Only through the good things he can depart from. This is what I understand. 

M. Laitman: Okay, but why does he feel bad? 

Student: At the time when we unite, there is an attainment of closeness, and then ego is revealed. Always a revelation of evil comes after my efforts to unite with the Ten. This doesn't give pleasure. This gives me a bit of pleasure, and then I start to reveal rejection. I want to do these moments where it begins to continue to yearn for unity. How can we come to hatred, to evil through these actions?

M. Laitman: By feeling how incorrect it is because you are drawn to the evil after all. 

Student: This is a revelation of evil in the next degree? 

M. Laitman: Yes. 

Question (W Petah Tikva Center): (24:48) To continue the previous question, how can we come to a more subtle state in good action to be able to turn away from evil after that? As the friend said, that I perform a good action and I get closer to a friend and I feel good that I am united with her, and suddenly after some time, this rejection comes, heavy rejection, a dissent, and seemingly my discernment isn't precise enough, and when I want to unite with a friend, my good actions are not enough. 

M. Laitman: When you begin to do good things, you get some good feeling, and then? Where is the bad coming from? 

Student: This is a question. As the friend was asking, the Creator responds in such a way that He pushes us away, and makes us more distant instead of being in closeness. The Creator reveals to me that I don't want to be in a state of dissent.

M. Laitman: I guess you have the strength to extend the connection even more, and that's why you feel even more that there is a bad place here, the revelation of bad.

Student: And where is this part of departing from evil? How can I turn away from this evil that's in me? 

M. Laitman: You can continue toward the good from here. Continue toward the good. Why should you think about anything else? You have the strength.

Student: Turn to the Creator so that He raises me to good, in any case? 

M. Laitman: Yes, of course. Why do you have to wait for something to change? Maybe it will change, maybe it won't. It's not clear.

Question ( W Petah Tikva Center): (27:25) If he says that out of fear we turn away from the bad, it's not good. The desire to receive doesn't understand fear, faith. I understand inside of me there is evil, inside of me there is fear. How can I start the work? He sees that he can receive punishment for some things, and he begins to be afraid of it. So, how do we come out of this state? When the ego is afraid of getting a blow, and we don't fool ourselves that we don’t want to depart from evil in faith above reason. 

M. Laitman: Do you understand what she's asking? 

Question Repeated: She's asking: In the commandments he has reward and punishment. How can we distance ourselves from reward and punishment and work for the benefit of the Creator? She gave an example, how to depart from evil. I'll say that I'll close myself in Tzitzit because it is good. How do I disconnect myself from the good and do it for the Creator so it's above reason? 

M. Laitman: You don't have to disconnect yourself in action, only change the intention that you wish to do it for His sake. 

Question Reiterated: How is this done? I understood this before. But how to do this? This is what she's asking. How can we disconnect from this reward for ourselves that this reward and punishment exists for the beast? This is not something vague, I already know. I feel it's for the animal. It's like a lie. This is what she's asking. 

M Laitman: You won't be able to do it. You're right.

Student: So, what's the answer to this? How to come out of this catch-22? 

M. Laitman: For the time being, we don't. You won't be able to rise above the rewards.

Student: At the beginning, a man fools himself that he disconnects himself from reward and punishment. 

M. Laitman: What is the evil? 

Student: The illumination from above. In my state, I know that I'm afraid of punishment. Should I do this to please the Creator? Until it really happens, we have to play, we have to pretend? 

M. Laitman: What to ask? Do you want to receive correction? 

Student: So that's a request? 

M. Laitman: Yes. 

Student: Another question. He says here that a person can't understand because of his education. He can't understand that filling his heart's desires is a bad thing. Why is it a bad thing? The Creator created a desire. He wants us to enjoy ourselves.

M. Laitman: To get pleasure for bestowal. As it turns out, all our desires are only in order to be able to discern, to identify what I do for the benefit of the Creator and what I don't do for His benefit, only for this. 

Student: What is for the benefit of the Creator? The Creator isn't happy when I'm happy and that's it? 

M. Laitman: What do you mean for the sake of the Creator. The Creator doesn't get joy from your joy. 

Student: So, what does He get happy about? What does He get? 

M. Laitman: You perform actions, you perform them in that you do for bestowal, just like Him. By this you will get closer to the Creator, and you will feel much more pleasure than just when you do it just like that. 

Student: How to measure that I'm doing such an action that gives joy to the Creator. The friend is happy, the Ten is happy, some other person is happy.

M. Laitman: How do we know that here there needs to be a breaking, a pause? It's when as if you have no connection with the Creator, with the commandments, a restriction. Then we want to perform this action truly for bestowal, so that I won't get anything from this at all. Even if pleasure happens in me in a very strong way.

Student: How can I stop this thought? Because even if I do an action that I don't enjoy for a friend and I see that the friend is happy, my thought that I did such an action already gives me some pleasure. How to stop this thought? How to filter it out? 

M. Laitman: You have to think about this. 

Student: That I don't want to receive pleasure from the action? 

M. Laitman: Yes.

Question (Petah Tikva Center): (34:43) In the allegory of the host and the guest, the host feeds the guest all the good to a certain level. The guest is passive, then the shame appears, and he leaves the room. Here we see a state where the host feeds a person with all the good and lets him taste good. Not only that, he also feeds him with the recognition of evil, giving him double. Instead of the shame to appear in a person twice, double the shame, he actually receives greater demand when he acquires the state, the correct state in front of the host. Why is it? 

M. Laitman: I didn't understand what you're talking about.

Question Repeated: In the guest and the host, the guest is passive. He sits there, the host gives him all the good and that evokes shame in the guest, and he leaves the room. Here, not only does the host give him all the good and gives him good flavor in the Mitzvah or in the commandment of Tzitzit, but he also pushes him out of the evil. He does two actions on a person that push him toward the Creator, toward the good. Why the shame doesn't grow twice as big in a person but instead, he seemingly acquires more and demands more correction from the Creator opposite the shame. 

M. Laitman: Because he wants to perform an action for bestowal.

Student: Not only that, he doesn't feel the shame, but he acquires this action twice as much. He demands even more of a correction. 

M. Laitman: Because he wants to perform a commandment for the Creator, observe a commandment for the Creator in what the Creator prepares for him.

Student: But what's the anchor? What keeps him in the room? 

M. Laitman: He has no shame. He wants to observe the Creator's commandment by receiving for bestowal. 

Student: What is it, the sting that is suddenly born in a person as he creates power? I want to keep the commandment of the Creator which goes against all that initial shame. What is that? 

M. Laitman: Yes, because he does the opposite. He performs this action to give pleasure to the Creator. 

Student: He works in mutuality. That's the power. 

M. Laitman: Yes. 

Question (W Petah Tikva Center): (37:56) We ask you many times, when will my I stop wanting to receive a reward? 

M. Laitman: A reward? Never.

Student: Exactly. Never. So why are we asking about this? We have people who feel such sole devotion and strong desire. They don't relate to that I. When? When? When? Maybe that's a spiritual attainment, that we have to adhere to. Not to constantly look from my I to at some point say, enough. 

M. Laitman: I don’t understand what you’re talking about.

Student: The will to receive inside of us wants a reward. Does it stop wanting a reward? A spiritual attainment? What's happening to him?

M. Laitman: No, it doesn't turn, ever. He doesn't receive he wants more and more. it doesn't disappear.

Student: So, we have to maybe stop waiting for it to change.

M. Laitman: You didn’t expect? Who told you?  

Student: Sometimes it seems like we ask you.

M. Laitman: We know the desire to receive always exists and it grows more and more. 

Student: So, stop waiting for it to change?

M. Laitman: Yes. I recommend this.

Question (W Petah Tikva Center): (39:33) At the end of the article he writes that man's first work is in faith above reason. At the beginning of the article, he says that a person needs, above reason, to believe that the bad is actually bad. Later he writes that the quality of good is good and then he receives the bad taste from turning away from evil and good taste from the good things. So, at the beginning of the article, our work and hastening of the times is only when we start to work above reason?

M. Laitman: Yes. Why are you so impressed by this? 

Student: Because he says here that the reward to give contentment to the Creator and not receive a reward is only when we reach above reason. That's what I'm scrutinizing. 

M. Laitman: Yes. 

Question (W Petah Tikva Center): (40:30) What's the difference between a reward and a good taste and a punishment and a bad flavor? It's also what I receive, no? 

M. Laitman: What is the difference between a reward and?

Student: Between reward and a good flavor that I get in the work or punishment and a bad flavor I get in the work? It's also a kind of reward, a good flavor, and a bad flavor.

M. Laitman: But what's in the end? 

Student: In the end, I have to get to good flavor and bad flavor, not reward and punishment, but it's also a kind of reward and punishment. Or is it different? 

M. Laitman: It is different. You begin to feel in the nearness of the Creator good, and distancing from the Creator feels bad.

Student: It's not reward and punishment? It's not something? 

M. Laitman: It is reward and punishment, but it's not the same reward and punishment as the corporeal, beastly reward and punishment that we feel in the beginning. That this is what we're drawn to, we're drawn to this, and we run away from that. 

Student: So, there's still work and feeling, but a spiritual feeling.

M. Laitman: Yes.

Student: Another question. The intention. Can you reveal it before an action or only after an action? I remember the story about holding to the head of the snake, the tail of the snake. From what I understand you can reveal the intention only after the action. So what's the purpose of arranging the intention before the action? 

M. Laitman: The reason that we have to reveal the intention before the action is because only through the intention can we approach the action.

Student: And even if we do it after the action, we discover something else. The intention wasn't, or that's where I do the restriction. After the action, the Creator says, Oh good, I have a lot of respect.  And I said, No, I didn't do it for the respect, because after the action you do feel a certain pleasure in the ego. Only then do we feel the reward suddenly in the ego stronger? Here is where you do the restriction or before you do the restriction.

M. Laitman: We need to carry out the restriction on our will to receive that pertains to the action and use it only on the condition that we have in our hands the power of the screen. That is all.

Student: Before the action, I never had this power of the screen. Even if I intended really strongly only for the friends only for the connection, the second after the action I understood that below that there was a need for control or honor or something. There was nothing we were able to do with restriction or screen before. But after the action, I learned for the next time. Does it influence what I’ve already done, or is the value only educational? 

M. Laitman: It's an educational value. 

Question (Petah Tikva Center): (43:56) A friend asks the following. We always learned to separate commandments between men and his friend and corporeal or material commandments. Lately, he started to talk about the importance of these corporeal or material commandments, practical commandments. After years we were told this is only speaking about correction of the heart. There are friends that are being pushed away and it repulses some new students. How to keep the connection to the friends and to the path without this quarrel about practical commandments to push us away from one another and from the path?

M. Laitman:  Please ask in your own words. 

Student: That in her group, in her Ten, a veteran Ten from one of the groups in Israel, there was a conflict because they understood that today we're talking about all commandments are about between a man and his friend. Love your friend as yourself. Suddenly, they heard in the lesson that you have to do all kinds of actions, that it's part of our path. They said, hold on a second that's not what we had so far. It's difficult for them. It's hard to hear that you have to do all kinds of corporeal actions.

M. Laitman: Which actions? What we call practical commandments. 

Student: For men, it's putting on the Tefillin the Tzitzit, for women have their own commandments, not many, but they are we never spoke about it until today. Why is it suddenly entering the work? So now there's a dispute in the Ten. There are those who say yes, Rav says it, so you have to do it. Some say no, it's advice. It's not clear. It's very difficult for them, also for beginners. It's tough because they tell them you don't have to change anything about your customs. You come to learn how to love one another. Suddenly, they say: look, this is also required. It's tough for them. 

M. Laitman: What else is required? 

Student: Corporeal, practical commandments. 

M. Laitman: I don't feel that this is necessary. What's in this? What kind of luggage does it bring you? 

Student: So, they understand from our lessons that it's required. 

M. Laitman: Okay. It is required for us to keep, but is this a big problem? 

Student: There are those for whom it's a problem. Specifically in Israel, there's a great repulsion from everything that has to do with religion. They ascribe this doing, these actions to religious actions and it's tough for people. It splits them, separates them. 

M. Laitman: What should we do? Nevertheless, we should accept these commandments. We have to accept them bit by bit, gradually in measure that this should enter between us in a way that it won't pressure us. We will get used to it and we will accept it. It's possible to do it in such a way that it won't distance us from the study, from the wisdom of Kabbalah, from the Torah, and it will give us the possibility to keep coming. 

Student: It's tough for people with things that are not very clear. For example, does he need to do it or not? That's really the question. What is required? 

M. Laitman: Required to do practical corporeal commandments.

Student: It depends on how much on which ones, how many do you keep? 

M. Laitman: Not many. We even had this little class on it for the past three months, since we started talking about it. I gave a class on what we used to do what yes, what no. There are a few basic things, but not many. So, what is the problem? 

Student: I guess it's hard for people to accept it.

M. Laitman: Our work is to adapt our actions to the upper force, so that whatever he does we have to copy and do, and in such a way we will be able to get closer to him. So, in these actions, there are actions that we do with our mouth, in speaking, and there are those that we do in action. All in all, the practical actions are really not more than ten. And that's it. So It's not too bad. 

Question (W Petah Tikva Center): (50:21) I used to be more religious. I did all these actions that you are describing, but I had no intention in the heart. I did the actions without any intention. I would do it without praying into all those things. I would wash my hands, all those things, but that sent me back. I felt like I'm being fake in front of the Creator, I'm not doing the real things. Now I'm standing here, and I have this great concern that I'll be back to my old state. I ran away from that because I didn't have the intention. I didn't do these actions from the heart, for the sake of the Creator, for the sake of my advancement. I did it because I was told to do it. And now I'm very concerned about it. What do I have to do now not to return to this past state, that I did those actions, I was there, I ran away from them because I felt fake. 

M. Laitman: So, you were there, but you were not there. 

Student: What do I have to do so it won't happen to me now? 

M. Laitman: This should not happen. Today, all in all, you are going back to, let's say, ten commandments, ten Mitzvot that you have to accept them in order to be in congruence with the Creator. 

Student: What are those commandments? How do I know what they are? 

M. Laitman: We will talk about it. We will talk about it, each time a little bit more, and a little bit more. Not like today that we allocate all the time to that. 

Student: So, we need to do it slowly? 

M. Laitman: We need to do it in a very simple way, so that you will know, really, in one lesson everything that you need to do and in that we will start and finish.

Student: Let's say I accept it. It's only ten commandments. It's not what I was taught in the past, but what if I feel I have a barrier resistance toward a certain commandment that doesn't let me advance, it erases everything I am doing? 

M. Laitman: Then you are not doing. Then you are not performing that Mitzvah. That's it. 

Question (W Petah Tikva Center): (53:28) Why does it create so much inner resistance? It doesn't require too much physical effort. What is the reason this thing creates such strong inner resistance? 

M. Laitman: There are two things in it. One is spiritual, that I have to keep it and think about it and belong to it, and I have to be responsible for it. This is one big problem, that a person, in that, seemingly sells himself, and truly he takes upon himself a burden. That's one, and the second thing is that, in general, no one has to be obligated to something or someone, and so this is difficult for us. I think that bit by bit we will grow accustomed to this and we will go through it, It's not that bad; we will go through it. 

Question (W Petah Tikva Center): (54:58) When we keep the commandments after all these years that we've been studying, we have to be the intention to do it for the Creator, to connect it to him, love to him. 

M. Laitman: Yes, yes. The intention is the most important. 

Question (W Petah Tikva Center): (55:27) As a child I would get very annoyed by all these commandments because I didn't understand why. There's no explanation. Why? This is not allowed, this is what you have to do, it's forbidden, it's compulsory. But after years of studying and entering into the internality of things, I have this deficiency in me to do, As you said, there are the ten commandments that you have to do. I spoke to a friend in the Ten. Everybody is impressed that it obligates a person to be connected to the Creator throughout the day and it's tough, and these commandments help us. The question is: If we can go through those ten Commandments and scrutinize their internality? 

M. Laitman: We will do everything, both this and that. We will do it.

Question (W Petah Tikva Center): (56:41) The question is not too deep, but it's curious to me. Why is the article called “Turn Away from Evil and Do Good,” and the first line there is about doing good? 

M. Laitman: That's how we start.

Student: But why is it called turn away from evil? If the title is turn away from evil, I would expect the work to start from turn away from evil?

M. Laitman: Because in all of the works in “Turn Away from Evil and Do Good,” we just get closer to the good. 

Student: What is the origin of this sentence, of this line? Where does it come from, this idea? 

M. Laitman: I think that It's from Berakah [blessings]. It's from the part of blessings. It's in Psalms 34. 

Question (Petah Tikva Center): (58:10) There's a group of your students here that teach. They teach on campuses. Tomorrow morning, afternoon, and evening, we're going to have a lesson. A new student is going to raise his hand and he's going to ask: Tell me about Kabbalah. Where to start?

M. Laitman: You don't need to do anything for the meantime. 

Student: That's what I have to know. 

M. Laitman: That's what you have to answer. Yes.

Question (Petah Tikva Center): (58:43) In addition to all the doubts we heard today, we have thousands, maybe millions of friends around the world that belong to this culture. A  few words about that? 

M. Laitman: It does not pertain to them; this does not pertain to them. 

Student: I hope they hear it very clearly. 

M. Laitman: If I’ll speak to them, I'll explain it.

Question (W Petah Tikva Center): (59:14) There's a feeling since the congress last week, that everything boils down to this point. You sat, not as you sat right now, but you waited for us, and that's this moment where we can also observe the commandment and continue the path, and this strong core even if it has doubts. It's a place to connect and contain. It feels like a watershed moment like you waited for us, and here we are. We can do it. Thank you for waiting for us. Thank you.

Question (W Petah Tikva Center) (1:00:27) I can't receive in order to bestow if I follow my regular education and perception of reality. But if the feeling and faith above reason, out of the illumination that comes from above, it contradicts everything that I receive in my perception of reality. On the one hand, there's a fear of punishment, egoistically; on the other hand, fear of punishment that I will not follow the correct desire. So, what should I do? 

M. Laitman: I have nothing to say. I explain what the wisdom of Kabbalah presents before a person if he wants that. That's it, and it is first and foremost, with respect to the men. With respect to the women, it is a lot simpler and not so much. That's it. This is what I can say. 

Question (Turkiye 2): (1:02:07) How do we get to turn away from evil and overcome our own evil, and what should be our correct deficiency to reach turn away from evil and do good? 

M. Laitman: Our lack should be to correct ourselves. That’s it, all in all. 

Student: In Psalm 24 it is written that I have to open the gates. How can I open these gates? 

M. Laitman: By prayer. By prayer.

Question (Haifa 1): (1:03:51) Concerning the commandment of do positive. I receive a fulfillment, and I know the fulfillment is in vessels of reception. If the fulfillment was in vessels of bestowal, the Creator would have received contentment. As long as the fulfillment is in the vessel of reception it does not give him contentment. And if I don't receive the fulfillment during the action, I reject the fulfillment until the Creator gives me the vessel of bestowal. How long does it last? 

M. Laitman: Until the complete correction.   

Question (Kyiv): (1:04:45) Do you need to work in faith until the Creator will help give you the illumination from above in this way a person attains the five degrees of NRHNY. What is this help from above? 

M. Laitman: He gives you forces to rise each time in these degrees of Neshama, Haya Yechida. That's it.

Student: And you get it in overcoming the egoistic desire? Does that help? 

M. Laitman: Yes. 

Student: I want to say that you said that we should only use those desires that I'm certain I have a screen for them. What does it mean to use desires or check that I have a screen on them? 

M. Laitman: That you want to use these desires only in order to bestow.

Student: Specifically, the use of the desire. What does that mean? 

M. Laitman: It says what it means, that you can use every desire in its way, but only in order to bestow. 

Question (PT 13): (1:06:16) You said that the commandments do not belong to the world Kli. Can you explain? How can it be if we’re equal? Someone who wants to attain spirituality needs to keep those commandments and someone else does not need to keep them?

M. Laitman: I cannot explain it, but this is what is written. That's it. 

Student: It's written that the world Kli has nothing to do with the commandments? 

M. Laitman: No. The commandments do not pertain to them. 

Question (Women Europe 5): (1:06:54) At the end of the article it says of course, for us this is in order to correct ourselves. So, we may correct ourselves at that time a person begins to scrutinize the benefit that he derives from this. You said today our purpose, our goal is to acquire correction over our intention. But the more I dig into myself, the more I see that it's not my desire. It's really opposite to my desire to receive pleasure. So what would bring my heart to want this? 

M. Laitman: I think that you will receive a push from the group and then from the Creator.

Question (Women ITA): (1:08:15) At the end, what lasts really are the good actions, the good deeds made by the Creator through us and just stay in Him.

M. Laitman: Okay.

Question (Women MAK 23): (1:08:47) What does it mean the feeling of good and bad? How do you reach such a state in the Ten or is it individual work or the entire Ten together? 

M. Laitman: Connections in connection and bestowal are considered good. This is why we need to learn how to perform them between us. To this extent, we will receive a feeling in our desires. 

Student: What does it mean to keep the commandments in the Ten? Let's say, I'm repulsed by commandments that appear religious. Is it all in the Ten? 

M. Laitman: If you talk to your friends they will explain it to you.

Question (Women Heb 2): (1:09:56): It seems to me that I cannot lie to myself. I know that the will to receive controls me, and I always want the best for myself. Is there a state where I can ask myself and scrutinize what really is better for me, to always just care for myself, to be inside of myself, or what is really good is to be connected to the Creator? Even egoistically it would be better for me if I would be with the Creator. Some sort of a scrutiny that makes it easier for me. Is it correct to do it in this way? 

M. Laitman: No, Because you never leave your ego. 

Student: I realize that I do not exit my ego, but I will place the intention there. I always place the intention there. Obviously, it goes together, but nevertheless I do want to get closer to the Creator, I understand that it's just a matter of the ego, but I shouldn't think this way at all meaning, just continue to place the intention there and not think about the Creator.

M. Laitman: Add the intention so it would be aimed at the Creator. 

Question (Women Turkiye 8): (1:11:26) Can a correction made by one person influence and promote the other people? 

M. Laitman: Because we are all connected in one Kli, one vessel, Malchut of Ein Sof. Because of that all those who keep the commandments, meaning correct the vessel with the intention to bestow, and they correct the entire will to receive that is connected to this vessel. 

Question (Women MAK): (1:21:11) For me participating in the noon lesson is a commandment, and there is only one action there, to ask questions in order to awaken everybody and make you happy, and give contentment to the Creator, to be a part of the channel that passes the light to the world, Is this Lishma? 

M. Laitman: Yes. 

Student: In Lishma there are two parts for His name, for the Creator, and for her name, for the Torah. What does it mean? 

M. Laitman: It doesn't matter. 

Question (Women Eng 1): (1:12:49) I'm just sorry for my stupid question, but still. Why is it so that the people who are not raised or live in a Jewish culture don't need to do the commandments? Does it have to do with that you should behave as the people you live among or something like that?

M. Laitman: Stop talking about the commandments, women. It has nothing to do with you.

Question (Women Turkiye 10): (1:13:38) To do something good in order to receive rewards sounds to me like entering some sort of a bargaining with the Creator and it seems like something that is bad. How can we do things without bargaining with the Creator? 

M. Laitman: Do as needed, as required and you have no reason to argue with the Creator, to haggle with the Creator. 

Question (Women MAK 104): (1:14:11) I want to check if I understood it correctly. If a person focuses on do good and goes above reason, then he fills all the place by getting closer to the Creator. This is how he keeps all of the commandments. Then there is no room left for the evil, and so he can easily turn away from evil. In the other case, when he works for a reward, he is focusing on turning away from evil. 

M. Laitman: Thank you, ladies, for all the questions and the answers. Are there any other special questions?

Question (W Petah Tikva Center): (1:15:14) I wanted to ask about the bottom line of what we talked about today. If we receive a desire, no matter which desires, we need to restrict it and check the intention, right? If it will be in order to bestow or not, and if it's not, we don't use it, and if yes then to what extent can we use it? We should check that also?

M. Laitman: Yes. 

Question (W Petah Tikva Center): (1:16:14) On the side of working in adhesion, how does Malchut understand what will bring her the screen that she can receive with?

M. Laitman: I didn’t understand.

Student: From the side of the adhesion here, from the side of the illumination.

M. Laitman: Read it and ask accordingly.

Student: “Faith above reason is called illumination from above until he obtains the NRYNH of his soul.” So, I'm asking about this place where we receive illumination and the lights of NRYNH. 

M. Laitman: So, what’s not clear?

Student: it's not clear how Malchut defines the coarseness of the screen.

M. Laitman: Since it's in the light in attaining its coarseness, and the light shines to it and that's how it can determine, how it can advance. How? Just like you walk around in a store with a purse. You have something in your hand and then there's a price before your eyes. The same with Malchut. 

Student: Can we say that it depends on the intention from the side of the Zeir Anpin? 

M. Laitman: It's possible. 

Question (W Petah Tikva Center): (1:18:04) When we come to perform an action that is considered as an act of bestowal in the Ten and we discover beforehand. From past experience, I know that following the action they'll say; Oh, great there's going to be a reward there. I see it in advance, so I know that later on they're going to tell me: Oh beautiful, great. So, how can I in advance, say I'm not here for that, that's not what I want to achieve. How do I stop it? Because it gives me power in advance. If I look at it, I can draw power from it. So, how to do it correctly? 

M. Laitman: You restrict your will to receive and then later you check, you measure how much of a desire to bestow you have and how much from that you can receive in order to bestow, and you continue in this way. 

Student: How do we perform a restriction? I see a desire that it will be good for the friends, the Creator will be happy, and also a desire that I will get pleasure and honor, etc., and in my thought, I say: I don't want this, and I want to receive from that the power from this, or I want to receive the power from that? 

M. Laitman: You have to learn. 

Student: The question is what will give me pleasure at the end of the act is a question I should ask before the act? 

M. Laitman: By discovering the degree of equivalence you have with the Creator. 

Student: I discover to what extent I can do it only in order to bestow, but later I discover something else. I discover the truth, let's say, I didn't calculate correctly and then I discover the truth, so I use that for the next time.

M. Laitman: No, no, no. There is no such thing in spirituality. To make a calculation, it's precise or the calculation doesn't work, and you do it and that's it. 

Student: If I did the calculation and I thought it was in bestowed, but then I discover that…

M. Laitman: Then everything disappears.

Student: But I learned from something you said, that there was an educational value to it and I learned that I calculated incorrectly. So I can take what I learned for the next time, that I miscalculated and make a correction, and next time I'll calculate better? 

M. Laitman: Yes, yes. 

Question (W Petah Tikva Center): (1:20:54) The article “Turn Away from Evil and Do Good,” comes in a time, and I'm looking at it not individually but globally, evil is revealed to its full extent, and I try to think about do good. We're doing it, each one individually we're correcting ourselves. How in the end, because it's very real, the evil that we see. So, the work that we do here. Am I supposed to see results in this corporeal world or is it completely unrelated?

M. Laitman: You can see results in the corporeal world.

Question (W Petah Tikva Center): (1:21:44) You said that turning away from evil means to turn away from my ego. We study about that, and we try to do it. How do I teach a child to turn away from his ego? We're in the process here of developing, and working in a group. Can I also pass it on to my child or the group of our children?

M. Laitman: Try, but in a way that will fit them.

Student: Which means? 

M. Laitman: It should fit them. 

Student: This is a scrutiny I've been trying to do for eleven years already, how to pass it on to a child in a way that will suit them without coercion, without them being repulsed by it or later becoming repulsed. I still don't know what the answer is. 

M. Laitman: I replied. I guess it's too early. 

Question (Petah Tikva Center): (1:22:46) Let's try to just summarize it. He's now sitting here with a Kippah on his head and a laptop. Is that ok for you? I mean, he has a Kippah on his head and a laptop and you're speaking with a microphone. We're talking about practical Mitzvot. What's happening here is not okay.

M. Laitman: Without a Kippah, it's fine?

Student: If you say you don't want practical Mitzvot, let him do whatever he wants, then there's no judgment, no judge, but if you demand corporeal or practical Mitzvot, everything should change. You don't study Torah on Shabbat. 

M. Laitman: I don't demand I only say that we've reached the state where we somehow have to arrange the relationship between us and the demands of the Torah.

Student: As a group, we come here, and is the kitchen going to be kosher or each one does whatever he wants? Where's the red line? Where does it stop? Where does it start? To what extent? I don’t know.

M. Laitman: Okay. 

Student: Deciding not to decide is also an answer. We can stay with that. 

M. Laitman: I've decided what I've decided, and each one should make his own decision based on that. 

Student: What did you decide? so it will be clear. 

M. Laitman: That I have to speak this way before you and each one of you has to hear it and see in what way he agrees with it. 

Student: For years I was in religion. I learned in Yeshiva a long time ago. Can you focus it, let's say, putting on Tefillin, something you respect? That won’t do any harm?

M. Laitman: it won't do any harm. 

Student: I mean the friends here if you put a Kippah on and suddenly a friend puts a Kippah on, and his friends start arguing with him. So, you won't find it harmful if people do that, right? 

M. Laitman: I didn't do it for decades with students and from today on, to some extent, I have to do it. 

Student: Did you have lessons on Shabbat with your teacher? He used to teach on Shabbat.

M. Laitman: Of course. 

Student: So, this is something we have to continue? 

M. Laitman: Lessons on Shabbat? Don't come if you don't want to.

Student: It's difficult for me if you're here, everyone is here. 

M. Laitman: So come. 

Student: But you said practical Mitzvot. We need to start somewhere. 

M. Laitman: Mister, that's what I can do. There's no way around it. Life is not black and white. 

Question (W Petah Tikva Center): (1:26:15:) I'll try to ask with respect to our dissemination and our message to the people of Israel. I constantly search for the message that will bring people closer and will connect the different groups in our nation. I always felt that the internality of the Torah is the center that can connect the side that is afraid of religious coercion and they're against it. And also the side that does believe in our Torah. So, how can we arrange our attitude in dissemination with respect to what we're talking about now? The secular public, they're most concerned, most afraid about that, about coercion of our customs. 

M. Laitman: I don't obligate any of my students, men or women, even more, to wear a headscarf, a head covering and study the entire book of the Set Table and so on and so forth. I'm not coming from that direction.

Student: The vision that we want to present is a vision of a people that engages in the internality, in love your friend as yourself, and gradually comes to these things, right? This is what we should have ahead of us. 

M. Laitman: Why gradually? 

Student: I think in order not to make people run away because they're scared of it or they feel threatened by it. 

M. Laitman: You still can't comprehend me. I don't want to apply pressure. I don't want to scare you. Anyone who's conducting himself this way, he wants to wear a Kippah, you want to wear a dress instead of pants, you can do it. In the end, this will not determine anything, because those are corporeal external things. Nevertheless, we need to keep a certain form. 

Student: Should this also be our message to the people of Israel? What is our message to the people of Israel in this context because this is really an important dispute in this nation, that people don't want religious coercion. So, what should we say to the people? What do we present? 

M. Laitman: I think we don't represent any form of religious coercion. We have no hand in it, no stake in it, no desire for it. I have truly nothing more to say. But we have to insist a little bit on the matter of these external commandments. That's it. 

Question (W Petah Tikva Center): (1:30:02) Is there a difference between the concept of a Mitzvah [commandment] mentioned by Baal HaSulam in his texts and the concept of a Mitzvah that Rabash mentions in his text? Baal HaSulam defines a Mitzvah in a very precise spiritual way, but I noticed that when Rabash mentions the concept of Mitzvah in his articles, he relates it to the Tzitzit and Tefillin, so it feels like there is a different subtlety there.

M. Laitman: Yes, that's a different subtlety. Indeed, you are correct. 

Question (W Petah Tikva Center): (1:30:54) I started to feel a need for the Mitzvot ever since the 7th of October. It came to me from within. I read in the prayers, and it connects me to the Creator. It helps me. Is it correct to say that our people in general, our nation has reached a state where if we won't follow the path of the Torah we will die, we will simply die, and the whole world will follow the path of suffering, meaning there is something very deep here? You once said that the 613 Mitzvot are, in general, in the collective, so each one will find it wherever he gets it from, but we can say that this is a general thing, that we've reached such a place where we cannot deny it. It requires devotion from us, actually. The commandments, the Mitzvot, are help and there is infinite depth that I feel there, so maybe we don't feel this light, this depth, but our people have a certain destiny, that they have to go to perform, and this need comes from that, meaning systematically. This is where we are from the point of view of the system. Can we say that? 

M. Laitman: You can say it. The fact is that you are saying it.

Question (W Petah Tikva Center): (1:32:30) It feels like the Mitzvot truly come in order to restrain our ego and help us to place the screen that we really need so much, and to keep helping us to keep the right intentions. So, is this feeling correct? 

M. Laitman: Yes. 

Question (W Petah Tikva Center): (1:33:08) It says in the article, that when he wants to engage not in order to receive a reward the question comes up: Why does he engage in turn away from evil and do good? Certainly, he needs to understand that this is the king's commandment. I wanted to ask: When does the king become the Creator, the factor, that we really do it for the Creator? Where does this appreciation for the Creator come from? 

M. Laitman: The difference between the Creator and the king is that the king also rules forcefully over anyone who is underneath him, and the Creator relates more to a heartfelt connection.

Announcements: (1:34:29)

Song: (1:36:10)