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

Daily Lesson (Morning) June 17, 2024.

Part 2: Rabash. Letter 35.

Reader: We are reading in the writings of Rabash. We are in the letter number 35. Letter 35 from Rabash.

Reading Letter 35: (00:18)

Eve of Yom Kippur (Day of Atonement), October 4, 1957

Regarding your question, “Why we were left so alone in the war?” our sages said, “All who weep and mourn over a worthy person,” etc. (Shabbat 105b). What is the meaning of weeping and mourning?

It is known that there are two kinds of weeping: There is weeping of grief and there is weeping of joy. When the heart fills with overexcitement, whether the excitement comes from good things or bad things, this excitement manifests outwards. It is like a glass of water—when it fills up, it overflows. It is likewise with tears, which are a surplus that pours out. This is why there are tears of joy, and, of course, the opposite.

However, tears with no reason are impossible, although there are artificial tears, meaning one who wants to show another that he is impressed with something, this too is cause for tears. However, this is considered artificial.

Therefore, when a worthy person dies and we feel the lack, the feeling and sorrow accumulate in the heart, it manifests in tears. Naturally, when a person feels a certain measure of lack, that lack is called a “prayer,” and through prayer we extend the loss once more. But when we do not pay attention and accept the situation, we grow farther each time until we forget.

It is known that the dead are forgotten from the heart, since death is called “despair.” This is why there is a complaint about the deceased who was connected to that person—and that connection required that person’s attention—that the righteous has perished but no one notices.

Therefore, in order to avoid slandering a person who was connected to the deceased righteous, the deceased righteous makes a correction by taking back from him what he gave to him. At that time, that person becomes very bad, since those who already had will to receive for spirituality, when they lose the spirituality, corporeal things begin to fill up the measure of pleasure of spirituality. Hence, they fall far lower, meaning into greater measures of lowly lusts and passion for honor.

This is why he explained after the event that happened to us they forgot the essence and took to themselves a path of dispute…

In any case, I knew what the outcome would be beforehand. There are people who can conceal their thoughts, and there are people who haven’t that strength, and their thoughts appear outwards, meaning they do improper things and show to all that they have not, nor had before any connection with the righteous.

So why are you surprised now? It was determined right after Yom Kippur (Day of Atonement) of 1954, and since then it has been nothing but a succession of development of their thoughts and actions.

Now you will have a better understanding of the necessity to believe in the words of our sages, who obligated man to say, “The world was created for me.” But how do you take this greatness—that one should have excessive pride? Yet, if the foundation is entirely of faith, we can believe this, too. If a person is working for himself, then there are such arguments. But if a person wants, at the very least, for his desire to be for the Creator, he can believe this, too, since we need faith every step of the way.

“The righteous are greater in their death than in their life.” That is, we must increase the faith when they die more than when they are alive, since the whole basis of the way of the righteous is in faith. Only in this way does knowing appear, and only one who has been rewarded with walking in the path of faith will have the wisdom and the might.

“Anyone who is idle with the eulogy of a sage should be buried in his life” (Shabbat 105b). This means that where deficiency is not felt, idleness is felt. Since he does not feel the loss and is not impressed enough to awaken a eulogy in his heart, then even though he is still alive, before the vitality he had received from the sage has departed from him, still, he should be buried in his life.

As the dead can be corrected only through burial, this man should be buried because death is certain to come, meaning that life will depart him. This is why our sages tell us that he should be buried right now…

Baruch Shalom HaLevi

Son of Baal HaSulam

M. Laitman: Questions? 

Question (Petah Tikva Center): (08:51) Rav, he writes that the whole basis is in the matter of faith, which is clear to us. He writes this in every article. And then here he continues something that I don't understand, where he says that just a second, the matter of faith is needed every step along the way, and then he gives this quote that the righteous are greater in their life, in their death, than they are in their life. 

M. Laitman: It's all measured towards the public that's connected to them. So, in their death, it was more than while they were alive that I guess, that the public starts feeling who they had and who they lost. That's why it's written like that. 

Student: So, the death of the righteous is actually the opportunity to be in new faith? Is that the direction?

M. Laitman: We can say that. 

Question (Petah Tikva Center): (10:15) At the end of the first column he writes that there would be no slander on a person who had the connection with the departed righteous. Who does the correction by taking back from him what he gave him? What does that mean? What does he take from him? 

M. Laitman: What he gave him.

Student: Is that something that we can?

M. Laitman: We can't. It's what's between them.

Student: How do we preserve and protect what you gave us?

M. Laitman: I don't know. 

Student: It sounds like this decree of sorts.

M. Laitman: No. First of all, try and learn how to preserve what you got or will get, and then you'll see what it adds.

Student: Is there something we can add beyond what we're doing? Meaning, I feel there's something that we create. Let’s say, in the Ten where we receive things from you, like a certain collective memory, I don't know, some kind of accumulation, like a vessel where things are. The question is, how to know whether this is correct, it's good, it's holding what you gave us. It will be with us. We kind of want to strengthen it. We don't want to wait until later and then say, I wish we would have done this or that. 

M. Laitman: Try to think about it. The deficiency can bring you to a solution.

Student: And another thing, he also talks about the need to keep this connection with the righteous also after, and not like in corporeality where usually someone deceased is gradually forgotten and we forget that connection. Is that also something that we need to think about, how to hold on to that connection not only with you, but with Rabash and Baal HaSulam, it's a connection that we have to hold on to no matter what happens in corporeality. Some kind of inner connection that we have to hold on to all the time?

M. Laitman: Yes. 

Student: And is this something that we can strengthen or are there limits on this? 

M. Laitman: No, a person can strengthen it, the connection, in each and every moment when he's alive, and it goes with him.

Student: And this is talking about something spiritual, right? It's not just some kind of memory? 

M. Laitman: No, it's something that he has something you can count on.

Student: And what are we actually in connection with? What connects to what? After the righteous leaves this world.

M. Laitman: In anything he taught you and you followed him, now you understand how it works, and why it happens this way.

Student: Is it a kind of attainment? 

M. Laitman: Well, yes.

Student: Let's say, can I ask that you're connected to Rabash because you're walking with him? Step after step, we see how you're tight with him, and you adhere to him with everything that you teach. Does that mean that you're connecting more with him that way?

M. Laitman: Yes.

Student: And is this a connection you can work with? Is it alive? 

M. Laitman: This connection is alive and it develops. 

Question (Petah Tikva Center): (14:34) He says there's a crying of sadness and of grief, but without tears, it's impossible. Do we need a prayer for crying or happiness? 

M. Laitman: In prayer? According to what a person feels? 

Student: I'm asking, because sometimes I find myself praying, and I'm receiving and processing, but my heart is dry. It's kind of like, it's very technical, it's a connection with the group, maybe even with you, but I don't operate from crying.

M. Laitman: There are prayer books that it's written in there, now you cry.

Student: Yes, like that, something like that. Is that okay, or do I need to aspire to reach crying or joy or something that's more?

M. Laitman: Obviously, it's not to the point, but it also doesn't come from the heart. 

Student: So, we need to aspire for it?

M. Laitman: Only in the heart.

Question (Petah Tikva Center): (15:59) It is written that when a person who is qualified, he comes to this connection and feels the lack and the fear, and despair kind of accumulates, and it is expressed in tears. And when another person feels like that, then it's called a prayer, and through this prayer we can extend again the prayer. But when we don't know this and you accept this situation, then each time we distance more until we forget. So, he is talking about the next stage, when the righteous departs.

M. Laitman: Yes. 

Student: My question is whether you can take this mechanism even before? 

M. Laitman: I don't understand you.

Student: You don't understand. I'll try again. He writes, when a person who is more qualified is departing, a worthy person dies, and we feel the lack. So, my question is whether there's a possibility of working with that state even before it happens?

M. Laitman: No. 

Student: This is guidance only for after? 

M. Laitman: Yes. 

Student: And you can't learn something from this before? 

M. Laitman: No.

Question (Petah Tikva Center): (18:06) He writes that the students had these hidden thoughts, and after the death of the teacher it started to be disclosed in them, gradually. What are these hidden thoughts and how do we protect ourselves from them?

M. Laitman: You have to try and be corrected in order to bestow as much as possible. That's it.

Question (Petah Tikva Center): (18:41) He's describing a spiritual where the teacher departs. He also takes the connection he had with the student, and the student remains without the light, but he has the desire to receive that it's more developed. And then other desires kind of control him, and overwhelm him, and slander? We can also see that in the case of the student of Baal HaSulam, I'm assuming and also with Rabash. What differentiates between most of the students who disconnect and the few who maintain the connection like you kept the connection?

M. Laitman: 99% of it is from above.

Student: Isn't there also a role here that you had a special role here like you?

M. Laitman: No, I can't say that. Can't say it that way. 

Question (Petah Tikva Center): (20:01) When I read this article, I look inside me, and I seek this righteous in me that can justify the Creator in every moment. I interpret it in such a way that if this righteous doesn't depart from me, and I won't be able to cry about this, I'll fall to corporeality. How can you hold on to the righteous within you, always, so you won't die inside of you? 

M. Laitman: Only from the environment. Only through the environment. 

Student: Because if a person has this righteousness, it seems like he's in some kind of quality of bestowal if he's merited it? So, the connection with the environment and… 

M. Laitman: Only the connection with the environment is what can hold a person.

Student: And then he won't even have to mourn this matter. He'll be able to?

M. Laitman: That he'll see already. He'll be able to see it.

Student: Meaning it's best to hold on to this righteous inside of you and not fall to some kind of corporeal actions, etc. 

M. Laitman: Yes.

Question (Petah Tikva Center): (21:25) When there's a Rav and a student on our path, is the Rav in an eternal connection with the student and is a guarantor before the Creator, the student forever? And this connection cannot die?

M. Laitman: I don't know. I don't know why this is important. Now it's not about this.

Question (Petah Tikva Center): (21:59) He talks here about the connection between a student and his Rav. What does a student need to do? He just said right now so that the righteous will live in him forever and he'll work with him just like he worked before Rabash. He'll work before him forever, in the present, in a live way, in his five senses. My question, does the teacher who is a teacher to a student, is he a guarantor to him? Is he in a constant connection with him and cannot stop it? 

M. Laitman: No, there is nothing eternal. 

Student: When we sign the covenant or the Arvut between us and we go with Rav, you're saying it's not an eternal matter? 

M. Laitman: It's all according to our limitations. 

Student: The Rav and the student?

M. Laitman: Yes. 

Student: But can there be a connection between Rav and student if this is what they signed between them forever? Meaning as long as they're conscious they are in a trend towards connection and Arvut between them as close as possible, of the Rav and students?

M. Laitman: Yes. 

Question (Petah Tikva Center): (23:35) I can answer this, he says that whoever is most lazy in the eulogy of a sage can be buried in his life. What is that? What is the eulogy of a sage? 

M. Laitman: That the memory, meaning the vessels that are filled in a person from the sage that actually fill them, if a person preserves them and constantly awakens in himself, awakens that connection.

Student: Who needs the eulogy, actually? The student, the sage, who needs the eulogy? 

M. Laitman: The student.

Student: What does it help him with, actually?

M. Laitman: That the sage will keep living in him. 

Student: Why is this idle feeling felt in the state, in the eulogy of his sage? 

M. Laitman: Because if a student depicts that the sage is dead, so the dead is forgotten from the heart. 

Student: What greater connection does there need to be around the sage even while he's still alive?

M. Laitman: That they try to hold between them the same form of connection that the sage is demanding of them.

Student: The connection with the teacher after he departs, is it a personal connection? Is it a group connection? What is it? 

M. Laitman: It's also personal and also as a group. 

M. Laitman: Okay, that's it. So, we finished the lesson? 

Reader: (25:41) Announcements.