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

Daily Lesson (Morning) June 13, 2024.

Part 1: Rabash. Letter No. 28

Reader: Hello, we're going to be reading from The Writings of Rabash. We're going to be reading letter number 28. You can find the materials on Sviva Tova and the Arvut system and send live questions to our sites. Whoever asks a question in the study hall is asked to stand up, hold the microphone close to his mouth, and speak loud and clear.

Reading Letter 28: (00:28)

January 2, 1957, Manchester

To my friend,

I read your letter from the month of Tevet (December 1956), and I will answer in brief and in general.

I have already written you that there are mitigated judgments. To understand this in the preparation to entering the Creator’s palace is that sometimes a person feels that he is in a state of lowliness, meaning that he has neither Torah nor work, and also thoughts of worldly vanities and so forth. At that time, one becomes despaired saying, “‘And I to serve my master’ must have been said about someone else.”

Rather, to people of high degrees, who have been born with good and upright qualities and a good mind, and desire and craving to persist with the study of Torah, and their only engagement since their arrival in the world, their minds and hearts are only about Torah and work. But a man of my value, I belong in the cowshed, and the verse, “For it is not a vain thing for you, for it is your life and the length of your days,” was not said about me.

Sometimes there is mitigation during the awakening of the lowliness, and a person sees that “I did not know how immersed I was in transient things and my idle matters. I did not pay attention to being as one should be. And the psalm that is said, ‘Will be glorified in me for He desires me,’ I too should be saying that psalm because all of Israel have a part in the next world, as in ‘He stood and concealed it for the righteous in the future.’

“But now that I am far from the whole thing, I must not despair and only trust the Creator, that ‘You hear the prayer of every mouth.’ ‘Every’ means that even though my mouth is not as proper as it should be, the thirteen qualities of mercy are bound to awaken on me, as well.

“From this day forth, I hope to be going forward, though I have already said this many times and in the end remained in my lowliness.” At that time, he replies that there are “world,” “year,” “soul,” and these three must be united in same time, place, and soul together.

For this reason, he says, “It is now certainly the time for me to come out of all these bad states, and ‘one who comes to purify is aided,’” and he promptly begins the work with renewed vigor and strength.

Even during the negotiation he does not feel suffering from the lowliness, that he sees he has been in this lowliness all his life. On the contrary, during the negotiation he feels pleasantness and elation because now the greatness he will later be awarded shines for him. This is considered that the surrounding light shines to him from afar.

That is, although he is still far from the king’s palace, meaning he has not yet been rewarded with purifying his Kelim (vessels) so as to be for the Creator, he nonetheless has illumination from the light that is destined to clothe in him. It follows that the state of lowliness does not pain him, but on the contrary, gives him pleasure.

This is regarded as “mitigation of the judgments,” meaning that that situation is not so bad. It is so because he is not looking back to the past, but ahead, to the light he is destined to obtain. It follows that he is attached to the Creator in terms of the surrounding light.

However, the two above states are also difficult—for a person to be able to judge and scrutinize himself regarding which state he should accept and follow. Usually, when a person is still uneducated in the ways of the work, he is like a shadow. Sometimes he is shown from above a state of despair, and sometimes he is shown from above a mitigation of the lowliness.

But anyhow, if one cannot choose for oneself what he must take, he should not believe that the state of despair is the truth. Instead, he should say that he is still not qualified in the work but is still in the catapult, meaning being thrown from above from state to state.

And if the person falls into the first state, called “despair,” then he really is dead. And sometimes a person puts himself to death, meaning goes to a place where there is danger. This is called “putting himself in a dangerous place.” For the most part, the environment causes such a state called “death.” And then, “the dead are free,” since a dead person becomes liberated from the Mitzvot (commandments). That is, he says that all the Mitzvot he had taken upon himself from his teachers were useless, so he has no reason to pursue them.

The advice for this is only to return to an environment of living people, meaning people who are still pursuing the Mitzvot they have assumed from their teachers. And although in that state he cannot believe that there are people in his group who are alive, rather it seems to him that the world has darkened and wherever he looks there are only heaps of bones surrounding him, there is one thing where he can exert and see—if his group is nonetheless pursuing with the commandments of his teacher.

Sometimes one is not even allowed from above to see even this. At that time, he sees before him a cunning person, that he cannot deceive himself that he is walking on the straight path and seeing that his works are undesirable torments him.

This is not so with the group. Either they do not see their real situation, or they do not even have the time to see their lowliness, so they lead a tranquil life and are at peace. But (I) lead a life of pain.

At such a time a person sometimes craves to enjoy worldly vanities, but that, too, cannot satisfy him. And although he sees that others do enjoy life, and why was he sentenced to be unable to be satisfied like others? He walks around and sees people running about each to his work, or shop, or seminary, and none of them seem to be in any pain and suffering. Instead, they are all merry and joyful. So why can’t I find reason for satisfaction with honor and provision?

In other words, even people who have less than he does are still not tormented by life so much as to say that they are not enjoying life. But as for me, I feel that life is tasteless, meaning that all the corporeal pleasures cannot please me enough to satisfy me.

I am not saying that if corporeal pleasures do not give me as much pleasure as I want I will give them up, for even something that is not worth a dime you do not throw outside. But the concern is that I am not feeling as much pleasure as they do, so I will be as satisfied as others.

In truth, if we were to draw (this) and say that corporeal pleasures contain forty percent pleasure, that could be satisfactory to people who settle for forty percent. But to people who have tasted a spiritual taste, of whom we can say that they had had a sixty percent pleasure, they find it difficult to get used to living on food that contains only forty percent. This is why they are all merry and joyful, and he lives a life of pain, since he needs sixty percent pleasure. However, he does not throw away the pleasure, even if it contains only one percent.

This is why “Anyone who is greedy is angry.” That is, even though they receive as much pleasure as others, he is angry. That is, he wants to find the amount of sixty percent pleasure that he was used to in the spiritual flavors. But to begin with, you can only enjoy a tiny light in corporeality, as it is written in the holy Zohar, meaning a very limited amount of pleasure. Therefore, even when he dies, meaning when he has lost the taste of spiritual life, when he remembers that he is used to tasting the flavor of a higher percentage than there is in corporeal pleasures, he is afflicted and dissatisfied.

This is the meaning of “The maggot is as hard to the dead as the needle to the living flesh.” That is, when he is dead, but remembers the taste of pleasure he had had while being spiritually elated, called “maggot,” “as a needle to the living flesh,” meaning when he was alive and all his pleasures were in Torah and work, and he felt the flavor of the work of devotion in order to bestow contentment upon his maker. And if some sin awakened in him, meaning a craving of the will to receive, it pained him.

This is the meaning of “as a needle to the living flesh,” meaning when he was attached to life. But now that he remembers the maggot he is regarded as dead, and is afflicted, too.

However, it is a rule that the dead are forgotten from the heart. That is, he forgets that he was alive once, and that now he is in a state of death. They are washed by the flow of life of the general public and no longer live a life of sorrow. In other words, they come to a state where they forget everything.

At that time, he comes to the state of “the dead are free,” meaning he is freed from all the commandments he had received from his teacher, and comes to a state of forgetfulness, forgetting even that he once possessed some works. Instead, it seems to him that he has been in this state his whole life, and forgets to make even that calculation, but simply flows on with the currents of the world.

It therefore follows that there are several states before one comes to grip the pipeline of life that sustains all the souls:

1) He forgets to make a scrutiny as to his current state.

2) He scrutinizes and sees that he is dead and remembers the time of maggot. At that time, he feels a life of pain, as it is written, “As a needle to the living flesh.” However, he falls into despair.

4) He scrutinizes and sees that he is dead, but the light of confidence shines for him and he grows stronger, deciding that henceforth he will walk in the ways of work as in mitigation.

5) During the work, when he works under the commandment of the mind and heart as much as he can, as in “Whatever you can do with your hand and strength, that do,” at that time it feels tasteful to study Kabbalah, although he does not understand the content of the spiritual matter. Still, the study shines for him with the light in it. He also feels the flavor of working above reason and feels the remoteness that the will to receive causes him, and he craves to engage only in work of bestowal until the Creator pities him and greets him, as it is written, “I will hear what God will say, for He will speak peace to His people and to His followers and let them not turn back to folly.”

Indeed, we should understand a heavy question—that we have been granted with hearing the words of the living God from the mouth of the living ARI, Baal HaSulam, and saw that nothing was hidden from him, and each time we were awarded with surrendering before him with our hearts and souls we felt that we were in spiritual air, above all the vanities of this world, how is it that we have remained in our current state, each according to his degree, where each of us should have been at a higher degree than he is in now?

This matter is revealed in the Torah. I have already explained to you the meaning of Israel’s exit from the hands of Pharaoh, and why if the Creator wanted to bring Israel out of Egypt, He had to have Pharaoh’s consent, since he is almighty. I explained that Pharaoh is the body, and the body needs to “love the Lord with all your heart,” etc., and love cannot be forced.

For this reason, we should ask, “It is known that the work should be above reason, so why did the Creator show Pharaoh the signs?” Another question: “I have hardened his heart that I may place these signs of Mine within him.” It makes sense to argue that He has denied him the choice. That is, besides the fact that the inclination in a man’s heart is evil from his youth, he continually added him with hardening of the heart, so he had no way to choose the good and reject the bad.

Indeed, we should understand it the way Baal HaSulam had taught us: The foundation of our work should be in order to bestow. However, when there is a sign, it is difficult to work Lishma (for her sake), and the main thing is “that I may place these signs of Mine within him.” That is, specifically above reason, it is difficult to work Lishma.

But the main thing is that where there is a question of “who,” there is room for connection with “these,” and by the two of them, God appears there, since “These” without “who” cannot be, as explained (in the “Introduction of the Book of Zohar,” in the Sulam commentary).

And most importantly, we need the letters of Torah to appear, for the “the uneducated are not pious,” meaning that it is specifically one who is learned in Torah that we need. Otherwise, it is regarded as “one who gives his daughter to an uneducated, it is as though he puts her in the lion’s mouth.” Put differently, if he is illiterate in Torah, it is certain death. Also, Torah is called the middle line—containing both things together, meaning “who” and “these,” which together make up the name Elokim (God).

Accordingly, if a person begins to enter the work on the path of truth and begins to taste flavor in the work, then it is possible to fail with the will to receive. That is, he already has a basis for engaging in Torah and work because he feels it as more palatable than all the vanities of this world.

In that state he no longer needs faith above reason because the sensation of pleasure is a clear sign to him that it is worthwhile to be a servant of the Creator. But if he is not given flavor in the work, he will not be able to continue with the work because it is difficult to begin with work that is above reason. Rather one begins in Lo Lishma (not for her sake) and then arrives at Lishma.

The order is as we teach infants to walk: We hold their hands and lead them (again). When they begin to walk we leave them alone. In the beginning they fall, so we help them again, and they fall again. So is the order until one can walk unassisted. This is regarded as being able to work Lishma.

Then, when he is awarded many things, he already knows how to conduct himself so as to be in order to bestow, even though he is receiving many things because he is learned in the Torah, meaning that he constantly engages in the Torah—to make all his intentions for the Creator. This is the beginning of the time when he is shown the secrets of Torah, which is the abundance poured upon the servants of the Creator.

With the above we will understand the matter of the hardening of the heart, which the Creator had promised Moses. That is, after all the miracles and wonders, meaning even if we receive several kinds of Gadlut (greatness/adulthood), both in terms of elation and in terms of innovations in the Torah, although in the act it will give us huge inspiration, to the point where we decide that there is none else besides Him and we should dedicate ourselves only to serving the Creator.

Therefore, do not think that this will cancel the room for work with respect to what the person must discover, for the person will promptly be annulled before his teachers and there will be no room for choice, meaning what one should (discover) choose.

In that regard, the Creator promised, “I can do something that you cannot understand that such a thing will be in reality. That is, if I have hardened his heart,” since the Creator gives the hardening of the heart because promptly after all the evident signs he forgets everything and has to start his work anew. “And if you ask, ‘Why I need all those signs if he forgets them?’ but the time when he has a clear sign that it is worthwhile to be the Creator’s servant is called ‘support.’” And it is not attributed to him, but only to the supporter. But alongside this he accustoms himself to walk, as with the allegory of the infant.

Therefore, even though we were rewarded with hearing the words of the living God from the Shechina (Divinity) that was speaking out of the mouth of Baal HaSulam, the choice still remains with us. Thus, although he had revealed to us many revelations, it was only in order to guide us so we might walk unaided.

Hence, for each innovation he had revealed to us in the Torah, which brought us elation and great confidence to dedicate our lives only for the sake of the Creator, there promptly came a hardening of the heart, as in “for I have hardened his heart,” so we would later be able to make our own choice, as this is called “labor without support.”

His intention was to bring us to the desired wholeness. This is why each one remains in a state that is unsuitable for a student of his, and we need to strengthen ourselves, as it is written in my previous letter, that Jacob the patriarch did not die, meaning that his quality of truth lives forever. And may the verse, “And fear not, my servant Jacob, says the Lord, neither be frightened, Israel, for I will save you from afar and your seed from the land of their captivity,” come true.

That is, even if we are in complete remoteness, the salvation of the Lord is as the wink of an eye, and we will be rewarded with coming to the truth, meaning to bestow contentment upon the maker. Amen, may it be so.

Your friend, Baruch Shalom HaLevi Ashlag

Son of Baal HaSulam

M. Laitman: (33:09) We have a few questions left, with some friends?

Question (Petah Tikva Center): (33:33) He explains, amazingly here, I don't remember him explaining it so amazingly. How the Creator operates upon a person in order to enable him to choose. It brings him into lowliness, and from there, He brings him. But how can we hasten the process, how does the created being become a partner to the Creator beyond him seeing these actions after some time? Where is the partnership? 

M. Laitman: If he sees the actions then he can tell in advance what's waiting for him, and he's drawn to that. 

Student: So, he knows, but he doesn't leave the work even in the most difficult states?

M. Laitman: Yes.

Student: But where here is his partnership in this, where is the hastening of time? 

M. Laitman: That's a partnership, he gives the Creator a place to work. He agrees with those states he is going through.

Student: What about when he sees it on the friends, in the Ten? 

M. Laitman: Also, the same, that's how he takes it.

Student: And what's the prayer here for, in this work? On the side of the created being, I mean? 

M. Laitman: Of course, from the created being, the prayer, just as he writes. One time he sees one way, another time he sees another way. And he raises a prayer, a request, on that.

Student: A prayer that, what? 

M. Laitman: A prayer that is aimed at revealing the next state.

Student: Can I ask a little bit more here? 

M. Laitman: Go ahead.

Student: So, the created being is like in a movie, is looking at his life and how the Creator is operating upon him, or is he also a partner in this movie?

M. Laitman: He is a partner, in that he accepts these influences, he ascribes them all to the Creator, to the upper force, the Creator, the only leader. And he agrees with Him, and he is advancing in this way. 

Question (Petah Tikva Center): (36:37) He writes that there are several states until we come to hold on to the pipe of life so that we come to a point where we are not always in despair?

M. Laitman: Yes, the moment he discovers the true spiritual process, then he is not despaired. He understands this is the path and he has to be in it in maximum connection with the upper force, the Creator. Connect to Him and go through all those steps with it.

Student: But then where is this drive from? What does the Creator, what does the creature control? Where can you accelerate, where can you put your foot on the pedal and hasten things? In the beginning, I say, oh, now I'll start a new page, and when he's adhered and says, it's work. From now on, we're working all the time, and it's like it enters some kind of regularity of sorts? 

M. Laitman: And how not to lose this yearning? What yearning? 

Student: When they're in a state of despair and lowliness?

M. Laitman: He's going by cleaving to the Creator who prepared all his states for him.

Student: So, a person just adheres to the Creator. Where is he like a partner, like you said to the friend? 

M. Laitman: I didn't mean more than that, I did not mean more. Even when we say that there are states where, seemingly, a person is going forward, he's the first. It's not so, the Creator is always ahead of him.

Student: And are there measures in adhesion? 

M. Laitman: Yes. 

Student: What's the difference between them? What on the side of a person has to do with small adhesion or to greater adhesion? 

M. Laitman: That's in quantity and quality that only it shows the number of degrees a person has to go through. Either he rises in one leap, one force, he disconnects from his own state, and he grabs hold of the higher state. Or the other way around.

Question (Petah Tikva Center): (40:15) The article is really special, it shows us here, he's revealing in this process who we really are. It shows us the truth on the way: You can't receive the truth all at once because we'll fall, and we'll never be able to rise again. But my question is he gave us something called the burdening of the heart. Is this a vessel that gives us to, truly, understand where we are? To understand our truth and where we are through the burdening of the heart?

M. Laitman: Yes, we discover it only in this way, where we are relative to the upper force. 

Student: In another vessel that I understand from this, I'm understanding more and more about this vessel called, faith above reason, without which.

M. Laitman: You can't take another step. 

Student: Nothing, completely nothing. And it's like the example with the baby, it's the whole path like that. How are we told, don't believe in yourself until the day you die. That gets strengthened each time more and more, and you understand that really, first you need the environment. Two, the supportive environment that gives you this common force is the force that the Creator gives us in the connection between us, and we can't elude this. A person can't do this alone under any condition. And you discover each time this, the Creator who's giving you this free choice, to choose each time and be tight on this path. Otherwise, I don't know, a person could, truly, fall to places that it's hard to even imagine. I'm just asking about one thing, he gives an example where you look at the friends and you see them like bones, like? What is that state, where you look at the friends and you see them as bones, as nothing?

M. Laitman: They have no spirit of life and there's nothing happening from them, and that's how he sees them. But later, he advances, he advances by annulling himself and seeing more and more in others the spirit of life. 

Student: Meaning, this whole thing of seeing the friends is only through annulment, that's the only way I see the friends? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (43:30) A little question, then a little bit more. In the end, like the friend said, the article is very systemic, it's amazing, it's a really good explanation. Everything's close, we understood, this is what happens to us. The end is a little harsh. I wanted to divide the question into two. First question: It's kind of like, in the end he says here, therefore that's why each remains in a state that is not suitable for his students, and I understand that. Sometimes you would say that we, I'm jealous of Bnei Baruch, you're truly envious of us. And we didn't understand, how could it be, you're our teacher, you're the great one, what do you have to envy us? And you would explain that you didn't have what we have here. You taught us, you explained and everything. We're doing this between us, and we have one another, and this whole amazing thing, here, and you're envious of us. Sometimes for the small ones, it's hard to understand this. So, he's talking here and hinting about something, something about this, the student?

M. Laitman: Yes.

Student: To not finish the article harshly, it never ends like this, that this is how life is. There is a certain conclusion that you need a lot of patience. Kind of like a word that runs like that, be patient. Is it like that? 

M. Laitman: Yes. 

Student: What the friend asked, where is the element of in haste in my annulment, my agreement, oh that's what's happening to me, I won't resist, I'll agree. This is the expression of in haste, sir, where is the in haste. now?

M. Laitman: Yes, let's say that, yes, for the time being.

Student: It's a little cruel, it's not typical to the articles we learn.

M. Laitman: Why, why are you calling it cruel? 

Student: In lieu of the general statement, he comes with this in the study, explains everything, and then in the end, maybe it's just, I'm not getting it. Maybe one of the friends can continue, it just feels like it's very tough in the end. It leaves us kind of like that, like that's how it is. 

M. Laitman: Yes, we'll think about it for a week or two. See how we're going to change in the time being.

Question (Petah Tikva Center): (46:05) Rabash writes a really beautiful paragraph, I'll read it: 

You should understand the great important thing, how we have been rewarded to hear the voice of a living God, in the words of the ARI and Baal HaSulam, and we saw that there's nothing that's held from him. And every time we came to heart and soul, we found that we are in spiritual life that is higher than the whole of the world. How was there a reality that we remained like this, each in his degree, each according to his degree, where each of us should have been at a higher degree than he is in now? 

So, my question is, the whole letter also talks about the burdening of the heart and how the group kind of engages and deals without the teacher. How can the students engage with the burdening of the heart after the departure of Baal HaSulam? 

M. Laitman: With the help of the connection between them. Where, beforehand, they had no opportunity for connection the way they have it now. 

Student: It sounds like the students can't, without the support, the assistance, of the teacher. Without him giving them that spiritual matter, it's nothing?

M. Laitman: The burdening of the heart is the support. 

Student: I didn't understand.

M. Laitman: He writes about it. The burdening of the heart is the support from the Creator.

Student: But as long as he's with them, it supplies them with air and helps them rise up, each time. So, it's really a fact, it's not like they continued, so, that's the question. What is this aid, what is this new connection that needs to take place between them that can give them that spiritual air they received from the teacher?

M. Laitman: That each one is giving the other hope and discernment on the path, advancement; each one supports the other. 

Student: How can you connect without nullifying before something more exalted, like the teacher? 

M. Laitman: No, you can't, there has to be annulment toward the upper one.

Student: When you say that it moves to the connection between them, then what's the upper between them? 

M. Laitman: The Creator.

Student: And the teacher, is he an aid, there?

M. Laitman: The teacher is a guide.

Question (Petah Tikva Center): (49:11) He concludes that the salvation of the Creator is as the blink of the eye, and we’ll merit to bring contentment to our Maker. What is that state where a person gives contentment to the Creator? 

M. Laitman: That's what a person must have, that's his correct attitude to the Creator.

Student: What is it that is giving Him contentment, what is he doing?

M. Laitman: Contentment, he gives the Creator contentment out of receiving His Torah and keeping His commandments; and constantly looking at the Creator. 

Student: How does a person check that he is not addicted, that his intention is pure?

M. Laitman: Through the connection that he constantly wishes to build with the Creator through his friends, he is checking himself with that. 

Student: Help and a sign from the Creator, how do they remain as support, and not as the goal? How is that possible? 

M. Laitman: When we receive forces from the Creator, you can use them only to keep moving forward and nothing else, that's it. 

Question (Petah Tikva Center): (51:26) He writes that also the body needs to love the Creator with all your heart, and all your soul, and all your might. How does that work out, where you have to cause the body to agree, and running away from it in Egypt. Running away from that disagreement, how do those two things exist? 

M. Laitman: We have to reach a state where the body, too, will want to keep the commandments of the Creator in each and every state and will feel pleasure, as a result. 

Student: He says that if he does everything with all his might, sit and do whatever you can. Then he feels pleasure from the study of the wisdom of Kabbalah. How is that, if a person gives forth all his effort, then, specifically, then he receives pleasure and some illumination in his study. How does it happen that way? 

M. Laitman: That's how it is according to the law of nature.

Student: Meaning, when a person exerts greatly and even though he doesn't attain, he has vitality from it? 

M. Laitman: No, no, he attains it, why not? 

Student: He attains it from the gradual advancement?

M. Laitman: Okay.

Question (Petah Tikva Center): (53:01) He's describing degrees of the burdening of the heart, where a person falls from degree to degree until he completely forgets that he was in spiritual work. And he flows through the streams of life. Is it necessary for each of us to fall that way? 

M. Laitman: Typically. 

Student: What assures a person that he will return?

M. Laitman: Nothing, he needs to be afraid and concerned, what will be.

Student: Is that with the forces that a person has to return, or not fall out? 

M. Laitman: A man's power is only one thing, to relate himself to the Creator.

Student: No matter what state of burdening? So that saves him as he ascribes himself to the Creator? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (54:06) He's describing a state of two people: One who tasted 40% and one who tasted 60%, and they're both at 40% flavor taste right now. The one who tasted 60% demands a lot more and needs more of the Creator than the one who tasted 40% and receives 40%. For him, everything beyond that is redundancies. In the Ten, can you increase the demand and deficiency for the one who receives 40% and received 40% to the direction of the one who received 60%? Or is it only given from the Creator, Himself? 

M. Laitman: How can he measure the other one that's having 60%?

Student: No, he doesn't measure but in the Ten there are people who demand more, and there's people in the Ten who, kind of, like, there's one who demand more and feel more like what the friend asked. How do we enter that movie that the Creator is putting us through in the movie, which is happening to me in a powerful way, right now? Let's say in the Zohar, he gives the example of a prince who works as a servant, suffers much more than a servant who was born as a servant and works as a servant. So, my question is how do we receive it, not as the excess, but as one who demands more and needs the Creator more, the difference between the 40 and 60 percent? Is there such a mechanism in the Ten that we can activate between us of envy or, I don't know, something that the necessity for the Creator will always grow and be as an outcry?

M. Laitman: And?

Student: I'm asking if that's given only from the Creator, this ascent in what's needed and necessitated? Or is it work that we can do in the Ten so that the whole Ten will grow from what is needed and demanded from the Creator. Not as redundancies or excess, but as life? 

M. Laitman: It depends on the Ten. 

Student: How do we kind of begin this thing, this tornado, that raises us upwards? 

M. Laitman: It comes as a result of a general decision.

Student: Yes, but what is he saying in this decision? How do we approach it so that if a person looks and says, I'm not missing anything. I receive all that I need if I receive beyond that, it's fine, I am in Bnei Baruch, it's good for me, I come to the morning lessons, everything's fine for now. And there's one that cannot breathe with all the same conditions. How do we start with this togetherness to operate in a powerful way?

M. Laitman: Only through social agreement.

Student: We, in the Ten, never reach an agreement so what does it mean that let's say the Ten is sitting and doing a general agreement? What is that? 

M. Laitman: Everyone shares the same opinion on how we need to advance. 

Student: No translation

M. Laitman: Yes, you only receive it from above.

Question (Petah Tikva Center): (57:53) He's describing several stages in the matter of despair with the one, two, three, and five and there's a jump here in which I don't understand. He says in two, he makes a calculation and sees that he's dead, remembers the time of the maggot. Then he feels the sorrow like a needle to the living flesh, however, he falls into despair. So, you can somewhat understand that, a person tries all kinds of things, and he sees at the moment he's at the lowly state in despair. And then he jumps to four, he scrutinizes and sees he is dead but the light of confidence shines for him. He gets stronger and hopes that it'll go to stronger, so deciding to make this work into mitigation. How do we make this leap?

M. Laitman: From his state, from his state that's how he feels it. 

Student: I didn't understand, a person is in despair, that's the second stage that he described, here.

M. Laitman: Yes? 

Student: Then suddenly, a person says, oh from here on, oh from now, it's mitigation. What is change? 

M. Laitman: I don't know, I don't know. Take it into account that it can be this way. Mark it in the book and keep going until you reach that leap in practice. 

Student: It sounds like this jump is essential, it's not something psychological that a person plays with. Within him, there's a transformation in how a person works.

M. Laitman: Yes?

Student: What is this about? 

M. Laitman: No, it just happens, it goes through on a person and there's nothing you can do. There's nothing to do, you have to accept it and work with it, keep working with it.

Question (Petah Tikva Center): (01:00:10) He writes that Baal HaSulam revealed many things to us only to guide us, so we can walk without support. And then he continues that for many innovations in Torah that he revealed to us and gave us elation to walk only for the benefit of the Creator. The burdening of the heart comes immediately afterwards and that's in order for us to have choice. And this is called labor without support. And this leads us to the desired wholeness. So, I wanted to ask, what does it mean to go to labor without support? And he continues that this leads to the purpose. 

M. Laitman: That a person himself searches through which circumstances he can move to a higher degree.

Student: What does it mean that there is no support there?

M. Laitman: That from above he doesn't feel that he is pulled, that's how it is. 

Question (Women Turkiye 8): (01:01:38) How many times should a person die and how to emerge from death as quickly as possible? 

M. Laitman: We read about it, through connection, through searching for a higher degree, and so on. 

Question (Internet): (01:02:07) When there's a question of who, there's a connection to ELEH. And through that, the name of the Creator is revealed. They're asking what are ELEH? 

M. Laitman: ELEH is an impression from the vessels of reception to the AHP, that's it. 

Question (Petah Tikva Center): (01:02:42) He writes, if a person falls into the first state called despair, then he really dies. And he continues and says, the advice for it, two paragraphs later: The advice for it, is only to return to an environment of living people, meaning, people who are still continuing with the commandments they receive from their teachers.

M. Laitman: Yes?

Student: And then he gives an example that it might be that sometimes they seem, to him, like piles of bones walking around him. Then he says, but one thing he can see if his society is continuing with the commandments of his teacher. So, my question is, I understand from this, that the difference between giving up and dying and dying and being revived or resurrected is to exert. To see if his society is continuing with the commandments of his teacher and not to see them as a pile of bones. My question is, how, when the teacher is not with the society, how does a person not believe his ego? Which always shows him that he understands the teacher differently from the friends, and he is right, and they are wrong. Because everyone thinks they understand the Rav correctly, the teacher. 

M. Laitman: That's true, too.

Student: So, what happens in that state? How to continue correctly, how to implement this advice?

M. Laitman: Pray, only to pray that the Rav will give them guidance of how to keep going.

Student: Let's say after Baal HaSulam, after Rabash, their disciples, disciples continued?

M. Laitman: A bit, yes.

Student: According to their understanding, if I understand correctly, they continued. They took their Ravs’, their teachers' teaching and followed it the way they understood they should.

M. Laitman: Right.

Student: And this is how several ways “were born.” This Ashlag method, that Ashlag method. How do we guarantee that this doesn't happen to us? 

M. Laitman: I'm not flawing any method. I also don't see a big difference between the methods. 

Student: What do you mean there's no difference between the methods? Between Rabash's other methods, students, and the method you took from Rabash? There is some difference. 

M. Laitman: The main thing is to study from the sources.

Student: Yes but with what intention, for what purpose, what's the important, what's the unimportant? 

M. Laitman: So, that's something we extract from the sources and with my help, but still, it exists.

Student: Right, but next to you, there are students who study from the same sources, say Rabash and Baal HaSulam. And they understand them differently and put different emphases on the same sources. 

M. Laitman: I don't think there's different things to emphasize and that there's a big difference in seeing, hearing, tasting, smelling. No, the main thing for us is not to invent a new Torah.

Student: How not to invent a new Torah, new teaching?

M. Laitman: It's to use interpretations from the Rabash on any question, in any instance.

Student: But that's the point, each one hears the Rabash differently, each one hears they Rav, differently. I'm going to give you a practical example: We heard from Rav that we have to put an emphasis on all kinds of actions, and we all heard it, that that's the main thing. And some said that they say, we heard Rav saying we have to put the emphasis on connection between us and bringing contentment to the Creator, and that's the most important. And both are right.

M. Laitman: And?

Student: So, what do you do when there are contradictions after Rav is gone? Where we understand what is the commandment of the Rav differently?

M. Laitman: I don't know what to answer you. 

Student: There's no solution to it.

M. Laitman: The solution is that you hold on to each other and that's how you advance. 

Student: The contradictory opinions hold on to each other? 

M. Laitman: No, I don't feel that they're contradicting. 

Student: Right now, there's no contradiction, as long as Rav is here. Of course, there's no contradiction.

M. Laitman: Where do you have a contradiction?

Student: Right now, there is no contradiction, Rav is here and it's very clear what we do and what we don't do.

M. Laitman: Well?

Student: But as we saw, the minute Rav is gone, then the contradictions begin. Each one understands his Rav’s commandments, differently. 

M. Laitman: So, scrutinize, as long as I'm alive. 

Student: This is what we're doing, all the time, we're scrutinizing all the time. But still, the thing is that there is the evil inclination to people and it seems like it understands correctly, the Rav’s commandments. He heard and he brings you quotes and recordings of what not and the Rav did say this. He’s not lying.

M. Laitman: It will be okay. So, what are we doing?

Reader: (01:10:02) We can go to the Arvut article.

M. Laitman: Let’s do it.

Reader: And before that, we will sing a song, together. 

Song: (01:10:10)