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

Daily Lesson (Morning) July 7, 2024. 

Part 2: Rabash. Letter No. 69

Reader: (0:14) We are reading from the writings of Rabash. We are in letter number 69.

Hello and all the best to my friend, the dearest of men,

Our sages said, “It is written, ‘Do not reply to a fool according to his folly lest you will be like him.’ It is also written, ‘Reply to a fool according to his folly lest he will be wise in his own eyes.’ This is not an issue: one concerns matters of Torah, and one concerns worldly matters.” RASHI interpreted, “Concerning matters of Torah, it is permitted to answer him according to his folly” (Shabbat, 30b). We should understand the prohibition to reply concerning worldly matters; what is there to fear? It seems as though it should have been the opposite, that in spiritual matters we should fear because it is not good to argue with a fool, but why should it be forbidden to answer him in worldly matters?

We should also understand what our sages said about the verse, “Let me know Your ways.” “He said to Him: ‘Master of the world, why is there a righteous who is happy, and a righteous who is suffering, a wicked who is happy, and a wicked who is suffering?’ He said to him: ‘Moses, a righteous who is happy—a righteous, son of righteous; a righteous who is suffering—a righteous, son of wicked; a wicked who is happy—a wicked, son of righteous; a wicked who is suffering—a wicked, son of wicked’” (Berachot, 7a).

In its literal meaning, this is difficult to understand. We see that there are also wicked, son of wicked, who is happy, and a righteous, son of righteous, who is suffering.

However, we should interpret that this does not refer to matters of providence as they seem to us, for it is written about this: “My thoughts are not your thoughts, nor your ways My ways.” Rather, saying, “Let me know Your ways” refers to the ways of the work of the Creator.

It is known that the purpose of creation is to do good to His creations. That is, as long as one has not achieved a state where he is happy in the world, he should know that he has not achieved the purpose for which man was created. Another rule that we should know is that in matters of work, father and son are cause and consequence. That is, the previous state causes the next state, where the first state is called “father,” and the second state is called “son.”

By this we will understand all the above mentioned. An ordinary person, who does not engage in Torah and Mitzvot [commandments], if he sees a righteous man engaging in Torah and comes and asks the righteous, “What is this work for you?” there is no doubt he is coming to mock the righteous for engaging in Torah and Mitzvot. He certainly does not want the righteous to give him a real answer, which will obligate him to engage in the work of the Creator, too, for this is not his intention. Therefore, do not reply to him, for he himself does not want you to reply. This is called a “wicked.”

One who is in such a state, meaning that the wicked in the world install such thoughts in his mind, do not reply to him. That is, one must not heed such thoughts. This is called “wicked, son of wicked.” This is the meaning of “suffering,” if such thoughts come into one’s mind. “Do not reply” means that one must not answer such questions, as it is written, “lest you will be like him.” This is why he is regarded as “suffering” because it is utterly bad and no good will come out of it.

But there is also one who engages in Torah and Mitzvot, and when he begins to engage only Lishma [for Her sake], and not with any intention for his own good, the question, “What is this work for you,” comes to him, meaning what will you get out of working only for the Creator. That person—whose intention for it to be for the Creator is what caused him these thoughts—is “happy,” since this is a sign that he truly wants to engage for the Creator, as this is why his body does not agree to walk with him on this path.

Therefore, that person craves for the righteous to answer him clearly, so he will know what to reply to his body and will have something with which to convince it. Therefore, “reply to him.” This is regarded as being permitted to reply in matters of Torah, since he really does want an answer.

In such a state, one is called “wicked, son of righteous,” since the argument of the wicked, “What is this work,” comes to him from engaging in Torah and Mitzvot. It turns out that he is regarded as righteous, and the righteous deeds that he wants to be for the Creator engender in him the question, “What is this work?” This is why he is a “wicked, son of righteous.” He is “happy” because it is a sign that he is walking on the path of truth.

This is the meaning of what our sages said, “Man’s inclination overpowers him each day and seeks to put him to death. Were it not for the help of the Creator, he would not have prevailed over it.” Only the Creator can help a person be able to intend for the sake of the Creator. When the Creator helps him, he becomes a righteous and is rewarded with permanent faith in the Creator. In the words of our sages, this is called, “One who learns Torah Lishma [for Her sake],” meaning that his only aim is the sake of the Creator.

However, this does not achieve the purpose of creation, as it is written, “If you are righteous, what will you give Him?” since the Creator has no need for us to work for Him, since the correction of working Lishma was given only to avoid the bread of shame. Therefore, on the one hand, that state is considered “righteous, son of wicked,” since the previous state, before the Creator helped him, was wicked, but once the Creator has helped him he has become a righteous. This is why he is called “righteous, son of wicked.” However, he is still “suffering” because he has still not achieved the purpose of his creation.

Subsequently, he comes to a state called “Torah,” where the secrets of Torah are revealed to him and the whole world is worthwhile for him. The Torah is called a “gift,” as our sages said about the verse, “From Matanah [Heb: gift] to Nahliel,” since it is the gift of the Creator. That is, once a person has been awarded faith, he can be awarded the next state.

The next state is called “Torah.” The difference between faith and Torah is that we know we have two matters in the ways of the Creator: 1) work, 2) Torah. The difference between Torah and work is that work means that a person does not enjoy what he is doing and does it only to be rewarded. And since one needs to work not in order to be rewarded, his work is called Tzedakah [righteousness/charity]. This is why the first state, which is faith, is called “righteousness,” as it is written, “And he believed in the Lord and He regarded it for him as righteousness.”

Conversely, the Torah is called a “gift” because he enjoys it. Otherwise, it is not regarded as a gift, for when one receives a gift from one’s friend, he does not ask him for a reward for receiving the gift from him.

Thus, when one is rewarded with the Torah, it is considered that he has reached his purpose, and is therefore “happy.” And because in the previous state he had faith, which is regarded as righteous, he is considered a righteous, son of righteous. This is the meaning of “righteous who is happy,” as he has achieved the purpose of creation and already feels the benevolence to His creations. In that state he is called a “good guest,” as our sages said, “What does a good guest say? ‘All that the Landlord has toiled, He has toiled only for me.’”

May the Creator help us be granted with what we must, and with complete redemption.

From your friend who wishes you and your family all the best,

Baruch Shalom HaLevi Ashlag,

Son of Baal HaSulam

M. Laitman: Does anyone want to say anything? Or ask anything? 

Question (Petah Tikva Center): (15:57) And he says, what does a good guest say? "All that the landlord has toiled, he has toiled only for me." On one hand, we need to grasp that he toiled all for me. So how do we do this, personally, how do we do this correctly? 

M. Laitman: Very simply, we hold before us these two goals and we want them to be as one. 

Student: So this is something that needs to be in faith, it's not that you hold on to? 

M. Laitman: They're not in conflict, they're not in opposition, do you understand? That's why I don't see. Of course, to a person, it's always difficult to aim himself to a certain goal but no, he's explaining it here. If he accepts all of creation from the beginning, when the Creator as the leader, the ruler, who has done everything. And all the actions that pass over a person are only in order to correct him, to bring him closer. Then a person doesn't feel confused and tossed out somewhere. He feels that there's a landlord and he's doing everything consistently in order for him to get to know Him, that's it.

Question (Petah Tikva Center): (18:25) In states where a person, kind of, gives excuses to these questions but it's hard for him, it's bad for him. It's a state of wickedness. 

M. Laitman: It's as hard as he gives excuses.

Student: None Else Besides Him, go to the craftsman who made me. 

M. Laitman: That everything is okay but me. 

Student: No, but inside he doesn't feel good, there are many states where you hear, why is it like this? And why it's like that, why don't I feel good? States that are?

M. Laitman: He doesn't justify, he doesn't justify the Creator.

Student: No, I don't know, there are many things. To understand the situation, it's like?

M. Laitman: No. 

Student: You can seemingly give the excuse, but like I said, There's None Else Besides Him. Let's say, in the states between the friends, that's the states that I receive. But the feeling inside a person suffers, it's not a good feeling. 

M. Laitman: So, the question is what to do? 

Student: Yes, because he's like wicked, I'm trying to understand this situation. These situations change, righteous, wicked, and or a wicked son of a righteous, righteous son of a wicked. When does it enter a state where you truly yearn for the work, but you know that it's a condition to acquire the Torah? It's the work that's truly, when is it considered that a person is?

M. Laitman: Every moment in life. Every moment in life you have such conditions. 

Student: It's between righteous and wicked, righteous and wicked. It always goes like that. Is there not a state where he?

M. Laitman: Neither wicked nor righteous, there are conditions, there are conditions. If you use each condition in order to justify the Creator, to thank Him. Then you will be righteous; if not, if you do not use these opportunities correctly, then you are wicked.

Student: So, using these opportunities is everything?

M. Laitman: Yes. 

Question (Petah Tikva Center): (21:20) Maybe I will ask the question, the friends question, differently: A person can justify, meaning he can attribute things to the Creator, it’s like this or like that. But his heart does not feel good in that state, he accepts these states not full-heartedly. It's not that he gets pleasure from attributing to the Creator.

M. Laitman: So, what to do? 

Student: So, the question is, seemingly, if we associate it with the Creator, then these vessels are supposed to invert. You're supposed to feel good from this.

M. Laitman: I make changes in the vessels in order to feel good in the Creator's world.

Student: How do I make a change in the vessels?

M. Laitman: I pray.

Student: Maybe that was the matter, that we don't yet know how to feel good in the world of the Creator and really feel good. Maybe we can feel that it's the Creator's world but there's no pleasure from that state. Rather, the heart still feels suffering, it doesn't receive a feeling that this is for his benefit, that it's good. He doesn't feel that yet.

M. Laitman: There's nothing but prayer, here, nothing but prayer.

Question (Petah Tikva Center): (22:58) He starts the letter with saying if a fool turns to you, don't answer him, otherwise you will be dragged into his folly. But if a wise person asks, then you answer him. So, it depends on the intention behind the question. If someone is just looking to cause trouble, it's best to ignore them. However, if the question is sincere and aimed at seeking spirituality, you do need to answer him. How does a person discern where within him comes this question, if it comes to him? 

M. Laitman: I don't know, I would say this: If you feel that it comes to you through the group, then it's likely something serious. If not, then you can disregard it, that's how I feel.

Student: So, it's a question of what's this for you, yes?

M. Laitman: Yes. 

Question (Petah Tikva Center): (24:22) A righteous is one who justifies the Creator, right, from the word "justify," comes "righteous." So, it's supposed to be good if he justifies the Creator. So, what if a righteous person feels bad?

M. Laitman: A righteous person who feels bad, although he wants to justify the Creator and understands that the Creator is the Good Who Does Good and He only sends good things. A person feels bad in the Creators world and that’s bad. He doesn't know how to relate to the Creator, and that’s how he feels suffering. 

Student: So, righteous means he's trying to justify but he doesn't succeed? 

M. Laitman: Yes.

Question (Petah Tikva Center): (25:29) The Creator wants the created being to be similar to Him. And the created being asks to be similar to the Creator. Is that state something that obligates us all?

M. Laitman: Yes.

Question (Kyiv 1): (26:07) You said we can change our vessels only as a result of prayer. How do we change our vessels as a result of prayer?

M. Laitman: Our prayer rises to the Creator and from there we receive the answer to the prayer and this answer raises us and changes all of our desires. In this way, we begin to feel and understand where is that coming from, the question and the answer, and who we are in contact with.

Student: How would raising the prayer be correct to be similar to what the Creator wants to lower to him, as much as possible?

M. Laitman: We need to pray for that as well, for our salvation, to ask the Creator to arrange us. To connect us into one body, into one group, and to give us the understanding of what to say, when to say it and how to say it. And how we’ll aim ourselves int order to feel what we need to receive from Him, clear?

Question (Petah Tikva Center): (27:59) He writes about two states: “The first state, when the Creator helps him, he becomes righteous and is rewarded with the faith of the Creator in repentance. And that, in the words of our sages, is called one who studies Torah for its own sake (Lishma), meaning his whole intention is for the Creator. This is a state of faith.” And then he writes, “and then he comes to Torah, which is called a gift and that's the state of Torah”. What's the difference between these two states? The first is a gift, and the second is a gift?

M. Laitman: No, the first one is a commandment, and the second one is a gift.

Student: The fact that in the first state, the Creator gives him the intention Lishma and to always be in the faith of the Creator in permanence. That's a gift from the Creator, right? 

M. Laitman: Yes. 

Student: And the second state, Torah, is also a gift? 

M. Laitman: No, Torah, he receives. He, seemingly, clothes in it, that's the difference. It's a big difference.

Question (Petah Tikva Center): (29:38) Receiving the Torah and realizing the Torah, is there a difference between the two? 

M. Laitman: Yes, receiving the Torah means only to receive it. And realizing it, applying it, means he knows how to do it, where to go with it. 

Student: And the names of the Creator and realizing the Torah, they are several or one? 

M. Laitman: There are many. Okay friend, what do we have next? 

Reader: (30:17) We can go to Pirkei Avot. Let's sing a song together.