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

Daily Lesson (Morning), March 18, 2024. 

Part 3: Mishna. Pirkei Avot, Chapter 5, Number 5

Reader: We're reading Pirkei Avot, Chapter 5, # 5. You can find the materials in  Sviva Tova and the Arvut system and send live questions there. Whoever asks live questions in the hall here is asked to stand up, hold the microphone close to their mouth, and speak loud and clear. Pirkei Avot, Chapter 5, Item 5.

Reading: (00:30) Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the Omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.

M. Laitman:  Clear?

Question (Petah Tikva Center): (01:57) After, in the first part, when we learned about these chips that will chase me in the streets, and I got into a little panic here. So, we learned a letter from Rabash, and now Pirkei Avot. Then, I was reminded that in one thought the world was created. We learned from you that the force of thought is the main thing and the most powerful, and it's the greatest.. And what we have to come to in this common study; so, I was calm. But why is it like to go to this corporeality matter, matter of fact, and then connect to the upper force?

M. Laitman: Corporeality is closer, clearer. For now, it grips us in all our qualities.

Student: But what to do? We're Bnei Baruch, and it's clear that corporeality is more attractive but we're not?

M. Laitman: What are we not, we still are, we are still dependent on corporeality. Look what miracles happened to them.

Question (Petah Tikva Center): (03:59) How should we understand this text, where he writes, in the Temple things happen that are not naturally taking place?

M. Laitman: Yes.

Student: There's a pillar of smoke, the wind comes, it doesn't move, the rain comes down, and it doesn't wet the woodpile. How can you understand these things? What's the Holy Temple and what's the wonders?

M. Laitman: This is what it was like in the Temple; don't interpret it, otherwise.

Student: How could it be that the force of nature doesn't work, there?

M. Laitman: The force of nature does not work in the Temple, there are no flies on the meat. There is no meat that rots, that gets spoiled, and the high priest didn't have a nocturnal ejaculation on the Day of Atonement. And as much as there was rain, it did not cancel, it did not put out the fire on the altar, etc. Today, it doesn't happen, we don't have a place, we don't have the same things that happen above nature. Okay, six.

Reading: (05:49) Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the Shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also, the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also, tongs, made with tongs.

M. Laitman: It's not clear, or it is clear? Clear to everyone.

Question (Petah Tikva Center): (06:59) It's clear to me that?

M. Laitman: What are you not understanding, from here?

Student: First of all, nothing, besides the fact that these are things that are very exalted, way above us. I really wonder how we have fallen and when we will reach the heights of our forefathers, our teachers. It's simply incomprehensible, the gaps?

M. Laitman: How can we come to a state where, when it should happen in the Temple? We will rise to the Temple and participate in them? Is this what you mean?

Student: Yes.

M. Laitman: Well, when, I don't know, but it will happen for sure. And for sure it will be soon.

Student: These gaps between our teachers and us, you can't grasp them?

M. Laitman: No, they attained both worlds together; they saw the upper world clothing in our world. So, how can you picture such a thing?

Student: What is the need for this obtuseness that we seemingly continue?

M. Laitman: As the advantage of the light from within the darkness. And the bigger the darkness, that darkness should come to a state that from within it, when it passes, we will know how to reveal all the differences. All the qualities, all the forces, operations, purposes that the light that is revealed brings us.

Student: And how will we grip onto this?

M. Laitman: The more we learn, the more we will see how concealed it is from us. And accordingly, we will want it to be revealed.

Student: And why do they toil at writing and detailing things that are so above us?

M. Laitman: I guess, so we will know where we have to reach, you understand?

Reading Continues: (10:27) [There are] seven things [characteristic] in a clod, and seven in a wise man: A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow’s speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth. And the reverse of these [are characteristic] in a clod.

M. Laitman: Questions? Not at all? 

Question (Petah Tikva Center): (11:38) About a miracle, we said that this is actually an action that's above nature.

M. Laitman: Yes?

Student: When we say above nature, we kind of mean the nature as the Creator? Or the nature of the corporeal world?

M. Laitman: I think above the corporeal nature.

Student: So, also primitive people used to see a phenomenon like a fire, and say that's above nature?

M. Laitman: No, there's a difference between seeing some phenomenon that is above the usual nature that we are used to seeing. And being in a nature of this world and understanding that it's above it; the nature of the next world.

Student: So, a miracle is simply the disclosure of more internal laws. And it's not towards each person individually? Is it not logical that miracles were revealed that one person could see?

M. Laitman: From what I understand, there are periods where miracles are revealed to individuals. And there are miracles that are revealed to the general public.

Student: So, for example, we read about the miracles that happened in the Temple. What does it mean that they experienced miracles? Why is this so special?

M. Laitman: Anything that a person sees, he attains it. It's a sign that they were on such a degree that it was revealed to them and elevated them to the level, to the height of the miracle.

Student: Is miracle not against or contradicted to nature? Or is it above nature, meaning, is it something that you say that this cannot take place, yet it happens after all?

M. Laitman: A miracle is what happens above nature.

Student: Nevertheless, if a person cannot perceive a certain action or find this solution and it's found as a solution suddenly from above, that's called a miracle? That he couldn't resolve it in any way in his intellect and in his feelings? Then it was revealed to him as a miracle, as something that worked out, as something that he couldn't remain in himself?

M. Laitman: Yes.

Student: But it's still out of creation, meaning, there's this law that it does exist in creation. It was in the thought of creation, this action. Is it not that it was outside the general rules that the Creator created?

M. Laitman: It is what exists only by the force of the Creator, this is called a miracle.

Question Petah Tikva Center: (15:45) He wrote really nicely, he says that they stand congested and yet they can bow and there's room for everyone. What's that state?

M. Laitman: Well, to put it simply, it is that when they fall, there is room for everyone. And when they stand, they're crowded, there is little room.

Student: What is falling?

M. Laitman: They fall before the Creator during the prayer. So, then there is room for everyone. 

Question (Petah Tikva Center): (16:33)) What's half a degree?

M. Laitman: Half of a full, complete.

Student: We need to fall and then there is room?

M. Laitman: Yes.

Student: We need to kind of cancel the left line and then we, what's this measure?

M. Laitman: Half.

Student: How to?

M. Laitman: Measure?

Student: How to approach, how to understand, what that point permitted to work. It's like, it's not to stand; it's like you said, it's to bow ourselves and then there's room for everyone. But how to identify that place?

M. Laitman: It's according to what is revealed to you. And by which you want to bow down, that's it. Continue.

Reading Continues: Item 8. (18:04) Seven kinds of punishment come to the world for seven categories of transgression: When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.

M. Laitman: Well, all this is not for our time. 

Reading Continues: #9. (19:25) Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.

M. Laitman: Powerful. Yes, Ten.

Reading Continues: #10. (20:47) There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a Sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am Haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.

M. Laitman: Okay, everyone agrees? 

Question (Petah Tikva Center): (21:33) It's like for the first time I'm hearing, mine is yours, and yours is mine. What is that?

M. Laitman: What are you saying?

Student: Mine is yours and yours is mine, that's how I read the text. Am Haaretz, an unlearned person?

M. Laitman: Well, it's one who thinks that way, that it's possible to swap: Mine with yours and yours with mine. Well, last one. Let's read the last one. 

Reading Continues: #11. (22:34) There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

M. Laitman: Yes.

Question (Petah Tikva Center): (23:15) What is, “his reward as in his loss, or his loss as in his reward”?

M. Laitman: His reward turns out to be his loss means that he received a reward, but actually it's a loss. It seems to him like a reward but in fact, afterwards, he discovers that it's a loss.

Student: And the opposite?

M. Laitman: The opposite, is the opposite.

Student: And that he will lose until he loses the reward?

M. Laitman: Yes.

Student: Can you explain that?

M. Laitman: No, think, these things are basically very concise. Okay. I see that you are not participating, you're tired. The friend is looking at me as if something is written on me! 

Question (Petah Tikva Center): (24:14) All these measures or degrees that have been divided, degrees. Is pious the degree that were desirable, from all the options?

M. Laitman: No, it's relative.

Student: So, what is correct, how to look at this? Because he always gives these four discernments.

M. Laitman: What is written here. Not more than that.

Student: Four types of character in human beings. There's the Sodom, the wicked, the righteous, and the pious.

M. Laitman: Yes.

Student: So, it's one of those measures preferred? Or how to look at them in Item 10?

M. Laitman: Of course, mine is mine and yours is yours; or mine is mine, that's the wicked. Mine is yours and yours is mine, it's an uneducated person. And yours is yours and mine is yours, that's the medium one, why is it medium? Some say it's a Sodomite rule; how can it be a Sodomite rule? 

Are you all reading? There are four kinds of qualities in a person:. Mine is mine, and yours is yours. It is medium, and some say it's Sodomite rule, why is it Sodomite rule? Today, the whole judiciary system is built on mine being mine and yours being yours, that's it. So, how can this be Sodomite rule? Mine is yours, and yours is mine, this is ignorant; mine is yours and yours is yours, is good. And yours is mine and mine is mine, is wicked, evil.

Student: All these four types are within a person?

M. Laitman: Well, he can't be in all four qualities.

Student: So, that's the question, is it development from one to another? Or all four of them are there and each time something else?

M. Laitman: They are four degrees where a person needs to see himself as going up on them and down on them. And what he wants to be in him.

Student: What does he want to happen inside of him, out of all these four? 

M. Laitman: You say it. Which do you prefer?

Student: Mine is yours, and yours is yours?

M. Laitman: Well, what is it?

Student: Pious, Hassid.

M. Laitman: Hassid, yes.

Student: Do we need to aspire to one of these types? Or how should we relate to these?

M. Laitman: Only to behave this way. If he behaves this way then he is a Hassid.

Student: Does he need to aspire to be a pious as it's written, here?

M. Laitman: Yes.

Question (Petah Tikva Center): (28:31) I understand that the Sodomite rule is a bad state.

M. Laitman: Yes.

Student: That it should not happen. Why is it worse than a wicked, that's not clear?

M. Laitman: Well, you tell me?

Question (Petah Tikva Center): (29:11) Why is it the worse, mine is mine and yours is yours? Because it's not being involved, there is no connection.

M. Laitman: Okay.

Question (Petah Tikva Center): (29:25) It's not written that it's the worst, it's written that it's the common one, it's the Sodomite that there's a worse. And the assumption of where it's the worst, I'm not sure where that comes from?

M. Laitman: Okay. So, what are we doing next, Reader?

Reader: We don't have any other study material. We can continue to read or whatever you recommend.

M. Laitman: What do you want?

Question (Petah Tikva Center): (30:10) To ask about this, also, like the friend answered. I also feel that mine is mine and yours is yours, the Sodomite rule is the complete disconnect between people. The wicked at least feels the other and wants to take from him.

M. Laitman: So, Sodomite rule is worse than a wicked?

Student: I don't know if it's worse but it's a complete disconnect. You don't feel the others?

M. Laitman: Why is it not good?

Student: Because we're supposed to develop in the opposite form, where the soul of Adam HaRishon are all included in one another.

M. Laitman: By wanting to extract everything from the other. Afterwards he can, he has a way to connect to the other?

Student: It necessitates connection with the other, even to take from him. My question is, also the whole American approach to life is based on this of mine is mine, yours is yours, the rule of individualism. But if we look at children today, you see that they almost lost their ability to connect with one another. They sit all day long with a screen, on their devices, and even the basic egoistic interaction is almost disappeared. So, when will this lead to the purpose of creation?

M. Laitman: Why?

Student: Because it's, again, completely disconnected, each in his own bubble and the purpose of creation, they have to exist as one soul.

M. Laitman: I don't see, according to the development of the world, that we are coming to this. It's actually the opposite. This is mine and this is yours; the more we have partitions between us, the future is more certain.

Student: So, it's like we're distancing from the purpose of creation.

M. Laitman: Yes, we're moving away to a certain extent, to a certain distance until we discover that we have no choice, and we have to be together. It's called, the recognition of evil, and then we make some sort of calculation. What we do in order to become incorporated in one body.

Student: So, in general, my question is, you give us, like, right all the way to the end? It always seems like we're going left, left, left. We're distancing in every possible parameter?

M. Laitman: Yes?

Student: How does this process work because usually, when you're advancing towards the goal, you discover it. Here, it just seems like you're distancing?

M. Laitman: No, we can't just move away or come closer, just like that. We have to make calculations for each and every step. And always choose things that become more incorporated in the Creator.

Student: When you say we, you're talking about those with awareness, like Bnei Baruch, for example?

M. Laitman: Yes, but in the end it's everyone.

Student: But in humanity we don't see any awareness, they're just disconnecting more and more?

M. Laitman: Yes.

Student: How does this lead to something good? How does that help us reach the goal?

M. Laitman: Because people who work according to the rules of Kabbalah correct for everyone. Therefore, it turns out that we, who are coming closer to each other, we are pulling everyone after us.

Student: What does everyone do during this time?

M. Laitman: Well, they do what they always do, a market.

Student: So, everyone goes and seemingly distances from the purpose of creation?

M. Laitman: Purportedly, you can't say that they're moving further because what are they working with? With what desires?

Student: But they become more isolated, each in his own bubble?

M. Laitman: Like flies.

Student: And the whole process is us, actually?

M. Laitman: Yes.

Question (Petah Tikva Center): (34:47) Can I ask a question that's related to the letter about vessels of reception? About working with vessels of reception?

M. Laitman: Ask, I can answer.

Student: It's not clear whether for a person to work in a complete degree, in collaboration with his vessels of reception, is to accumulate possessions or diminish them. Because, on one hand, he has to cancel all his desires to the Creator with all the deficiencies. And then he says that Bina and Zon, the vessels there are the way of existing, the abundance that will become more abundant. So, how does this take place? Do we have to accumulate assets?

M. Laitman: Spiritual possessions?

Student: Desires that we want to receive in?

M. Laitman: Yes.

Student: Do we need to find more filling or incorporate, or more and more?

M. Laitman: They will become incorporated.

Student: The state of receiving in order to bestow, he says that Malchut receives and does not expand downwards?

M. Laitman: Yes.

Student: Is that an incomplete state, an uncorrected state?

M. Laitman: It depends on what point you're saying. If everything is corrected, then of course, Malchut contains all of them.

Student: If you have the intention to bestow them all, his whole intention is to give to the Creator, the Creator to enjoy this?

M. Laitman: Yes.

Student: What is it that expands downwards? He's looking upwards towards the Keter?

M. Laitman: Yes but in its vessels, it expands downwards, and incorporates all the vessels of reception.

Student: The actual intention in order to bestow into the Keter. It’s not the vessels of reception, they don't participate in this? They do participate?

M. Laitman: They all participate.

Student: So, what does he say, what's his state of receiving and not expanding downwards? There is no such state?

M. Laitman: No, when she spreads downwards, it's Bina, when she receives something from below but only in order to raise it up.

Student: And that's a corrected state.

M. Laitman: It's a corrected state.

Question (Petah Tikva Center): (37:51) With your permission, about this whole process. Today, we talked about how humanity has to go through so many stages to become ripened in all kinds of stages and suffering. Now, you also said that everyone's like flies, each in his niche and it's hard to move beyond that. On the other hand, I see a group of people, all around the world, where the Creator collected them and gave them the understanding of the essence. And they're ready to march towards it as if there's this huge gap. We're also apparently working and living in this world, and we have to deal with our daily life. On the other hand, we're engaging in something so advanced, so exalted, that it's hard to quantify it, and everyone's going to have to go through this?

M. Laitman: No, no, no, not everyone will have to go through the same phases. And it's not for all of humanity. It's not the way you think.

Student: So, for us, in order to concentrate our work a little more so that we will be able to bring something to the world, truly. And to advance what we're receiving, what should we focus on as students, as an organization?

M. Laitman: This is what you're asking: We need to work on the connection between us and on dissemination. And understand that we are on a line toward the purpose of creation. But we need to exert in this, delve into this more intensely.

Student: In what way? Is this scrutinized within the Tens? Or between the Tens?

M. Laitman: No, the Tens are a constant, you can't change it. I mean, you can change it but, the structure, the Ten, that's clear that it needs to be. I think it's a matter of time, we only need to continue, and time does its thing. Each one becomes more and more ready for the upper force to work on it. That's the way it is.

Student: What about some kind of, like, focus on the work or something, I don't know?

M. Laitman: We need to be more organized, more and more organization.

Student: Organization on what level? Organization of the Ten?

M. Laitman: The organization of the organization. We need to arrange ourselves the way it is sometimes done, like, sometimes when you kind of renovate the whole house, or maybe the whole building. This is what we need to do, to see from top to bottom, all of our systems. Is there room for them? Is there no room for them? Is there a place for them? How am I incorporated in this?

Student: We're in some place where we're not, according to what?

M. Laitman: According to results, according to the results, according to the labor, to the exertion, the effort of each and every one in the general effort.

Question (Petah Tikva Center): (42:09)  In the Writings of the Last Generation, Baal HaSulam explained that, eventually, the only form of existence that is worthy and possible is where the whole world is one family. And that the altruistic Communism cannot be limited eventually to the levels of one country, one nation, where you could say mine is mine, yours is yours. But that the absolute Communism, the most exalted one, is one that each is sensitive towards others, and every nation towards others, mine is mine, yours is yours. On the way to this optimum, he describes to us these mistakes we made throughout history. And there's, first, this forceful way that he completely negates, where he says “one nation is similar to others, and they say yours is mine. Then she goes and rules over and discloses and emerges”. The other form of mine is mine and yours is yours but, for example, we learned that the rich countries that won't want to share what they have. Their resources with Africa and other countries that he gave their examples that are, seemingly, weaker, that's too negated. So, this means that we need to advance in the form of a pious, where mine is mine and yours is yours. And then, I think, that the era of chips will somehow advance us. Can you explain how this era of chips will move us into more advanced, positive ways?

M. Laitman: Not now but the question is good and appropriate. But we will leave it for now.

Reader: (44:18) Announcements. This concludes the lesson. Have a good day and great night.