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

Daily Lesson (Morning) June 9, 2024.

Part 1: Rabash Letter 23

Reader: Shalom, we are reading from the writings of Rabash, this is letter number 23. You can find the material in the study materials tab in the Arvut system. You can also send questions live. If you ask a question in the study hall, stand up, have the microphone close to your mouth and speak loud and clearly. Letter 23 from Rabash.

Reading Letter 23: (00:42)

To the friends, may they live forever,

I would like to be closer to the friends with the approaching of the new year. We need to strengthen ourselves with confidence that we will be rewarded with the general redemption, that the name of the glory of His kingdom will be revealed over all the earth, and those who are far will hear and come. That is, those who felt they were far from work in pure holiness will be rewarded with hearing, at which time there is unification of doing and hearing, as it is written, “Raises the poor from the dust, lifts the wretched from the refuse.”

It is known that there are two general discernments: 1) mind, 2) heart. When a person tastes the taste of dust in his work, as in, “A snake, all that it eats is dust,” meaning that the taste of Torah and Mitzvot is only that of dust, the reason is that he is poor, that he lacks faith. Also, he falls into a state of “heart,” when the will to receive is for worldly lusts, called “refuse” (garbage), and then he is wretched.

When he regrets it, meaning prays and cries out to the Creator to help him in his plight, what does he yell? “Raise the poor from the dust,” since I am poor and taste the taste of dust, and I am wretched and lying in the refuse, and all because of the concealment of the face that is in the world. At that time we ask of the Creator to deliver us from slavery to freedom.

This is the meaning of one who prays, prays next to the pole. In the Sulam (Ladder commentary), he interprets that the pole means AHP of the upper one that fell into the GE of the lower one. When the upper one raises his AHP, the GE of the lower one rise, as well. It is also written that precisely through the pole the souls rise from world to world, and this is the connection between upper and lower.

We can interpret this according to our way, meaning that through the fall of the Kelim (vessels) of the upper one to the place of lower one, meaning that if the lower one feels the Katnut (smallness) of the upper one, this is the meaning of “Israel that have exiled, the Shechina (Divinity) is with them.” That is, the Shechina is also in exile with them, and it is called “Shechina in the dust,” namely that the Torah and work taste like dust.

When a person regrets the exile of the Shechina, meaning when the Shechina is not in exile, but hides for Israel and agrees that the lower one will speak of the upper one everything he is meant to say, and the lower one speaks this way because he feels this way.

When he regrets it and prays from the bottom of the heart to raise the Shechina from the dust, by that the upper one reveals himself to the lower one in his full Gadlut (greatness). At that time the lower one, too, ascends.

It follows that this is the abovementioned pole, meaning specifically through that pole the prayers rise from world to world, meaning from revealing to more brightness. This is why we need to pray specifically next to this pole.

By that we will understand why Rosh Hashanah (beginning of the year) and Yom Kippur are regarded as good days (festivals) although they are judgment. Judgment relates primarily to the wholeness that appears on those times. There is fear of the outer ones, that one might come into self-reception in mind and heart. This is why we must increase the awakening for repentance.

Repentance means returning the desire to receive into being a desire to bestow. By this we return to adhesion with the upper source and are awarded eternal Dvekut (adhesion). At that time we can receive the wholeness that appears on the terrible days (ten days of repentance between Rosh Hashanah and Yom Kippur) because the nourishments are allotted on Rosh Hashanah (the beginning of the year), meaning that the light of Hochma and wholeness and clarity appears.

However, we must prepare Kelim (vessels) that will be ready to receive, meaning the light of Hassadim that we must draw. This is the repentance and awakening of the Rachamim, as in “As He is merciful, be you merciful,” since then we will be able to receive all the wholeness in purity.

This is the reason why it is considered a good day, due to the appearance of the wholeness. This is also the meaning of “Blow the Shofar (festive horn) at the new moon, at the full moon, on our festive day.” The word Shofar comes from the word, Shapru (improve) Maaseichem (your works), since now there is a cover for the moon, meaning concealment.

I could not elaborate due to the approaching of the festival, and I wish you good writing and signing.

From your friend who sends you regards and all the best,

Baruch Shalom HaLevi Ashlag

Question (Petah Tikva Center): (10:35) He writes, now we'll understand why Rosh Hashanah and Yom Kippur is called good day even though it's judgment. So, there is a problem with good days being mostly judgment. Why is there seemingly a contradiction between good day and judgment?

M. Laitman: That's how we're used to understanding things. A good day, a festival holiday, has more Hassadim. It leans more towards one coming closer to the upper abundance and further away from judgment.

Student: Then, he continues, “There is a fear for the outer ones.” Why if there is more judgment and less mercy, there is fear of the external ones?

M. Laitman: Because the conditions are different, worse. That's why you have the question, why is it called a good day?

Student: Yes, it's a question, why is it called a good day?

M. Laitman: We'll study, we'll learn.

Question (Petah Tikva Center): (12:31) He writes, the Shechina hides for Israel and agrees that the lower one should speak, and he speaks the way he feels.” What does that mean? As if the upper one agrees that we will slander him?

M. Laitman: That's exactly according to our state, days of judgment.

Student: What does it mean that the upper one agrees that we will talk badly towards Him, what does it mean?

M. Laitman: The upper one understands the lower one. Though the lower one is angry at the upper one, he doesn't feel that these days, these times, are times for good. Rather, he receives the opposite from them, days of judgment, bad times. It’s a kind of period where, according to the period the person is distanced from the Creator. Or he doesn't feel that the Creator wants him, pulling him to Him, that's how it is.

Student: The Creator does that so that we can repent, that's the reason?

M. Laitman: Well, yes.

Student: He also mentions, the pole, and explains that it’s the AHP of the upper one that fell to the GE of the lower one. But he says we have to pray next to this pole, what does that mean?

M. Laitman: To connect to the AHP of the upper one, awaken it, so that it raises the lower one, bringing it to a higher degree. It's the actual process of the ascent from degree to degree.

Student: What's the feeling of how to find that pole, the AHP of the upper one?

M. Laitman: Well, I suppose we'll learn this, right?

Question (Petah Tikva Center): (15:29) The work in the Ten is always to increase the upper one, the greatness of the friends, and the greatness of the Creator. Then comes a state called Rosh Hashanah or Yom Kippur, where from above the upper one makes Himself smaller.

M. Laitman: Yes?

Student: How does that change the work in the Ten now? What should we do to not slander like he says here or talk badly about the upper one?

M. Laitman: To determine that these days are actually good days. How can it be because these are days of judgment? Well, we'll read about it, we'll learn.

Student: Is he talking about a date on the calendar or a state of the person, a state in the Ten?

M. Laitman: They both seem to hint at the same thing, that it's a time of judgment. Where the lower one needs to take that into account and therefore there are restrictions laid over it, certain restrictions, where at this time and thanks to those restrictions, he merits an ascent.

Student: How can this be translated to the work in the Ten? Let's say there's a state where we can't make the upper one greater, I don't know?

M. Laitman: It must be done above reason and we must use all the opportunities we get. Although we are in these special times, still we need to come closer to the upper one. To ask, to diminish ourselves, and so we will be awarded with assistance.

Student: We can ask to make ourselves smaller, or Him greater. So, what's right in this kind of state?

M. Laitman: Well, I suppose that depends on the person's state, you need both. The attitude needs to be such, or the relation needs to be such, that the lower one is smaller, the upper one is greater. Which is more important? Of course, the greatness of the upper one is more important, His higher degree. That He is more welcome and desirable by the lower one, He is more glorious, but of course we need the two.

Question (Petah Tikva Center): (19:03) First of all, what is the judgment that appears in Rosh Hashanah and Yom Kippur? He says that wholeness appears, what is that?

M. Laitman: That each and every one is on trial being judged for all of his actions from Rosh Hashanah to the next Rosh Hashanah, the New Year, and that's how you advance.

Student: He writes twice that the aspect of wholeness becomes revealed. What becomes revealed in that person in that moment or that period? Why is it called wholeness, what becomes revealed?

M. Laitman: Wholeness is revealed in such a way where despite it being the wrong time for it, we, nevertheless, need to relate to the upper one as a force which is built to raise us up.

Student: At this stage of Rosh Hashanah and Yom Kippur, the Creator should look to the person as great so he can return. This is the time where he sees the gap between him and what he needs to reach. So, it does appear in man's, in his eyes, maybe that's the meaning of the wholeness, that he sees the Creator as whole and understands himself in contrast?

M. Laitman: There are contradicting matters here, seemingly, a thing and its opposite. It seems it would be natural if the Creator would have been revealed as small. And the person would have been revealed as greater, as he claims. But, here, it's interesting because, despite the Creator revealing himself as supporting the judgment, He's revealed to the person as being closer. We'll talk about it very soon.

Question (Petah Tikva Center): (23:32) He says we need to strengthen the confidence between us. What confidence is he talking about?

M. Laitman: The support of the environment, first of all. The Creator, that's clear, but the main thing is the environment.

Student: He says, “Thanks to the confidence, even though we feel far from the work of holiness, we'll merit hearing, and then there's a unification of hearing and doing.” What is that state where even though we feel far we have the confidence? And in lesson preparation, we also discussed the matter of faith and labor. I'm asking myself what comes first, labor or faith? Or how do we work on this together to feel this confidence, it doesn't matter what I feel within?

M. Laitman: The main thing for us is faith and confidence, as through faith we are bound to the upper one. And by confidence, when we are incorporated in Him, within Him, then we can fulfill ourselves.

Student: The faith is in raising the greatness of the Creator, the greatness of the goal, and then we have the power to labor again and again?

M. Laitman: Yes.

Question (Petah Tikva Center): (25:53) I wanted to ask about the connection between upper and lower. The connection always happens through the AHP of the upper one?

M. Laitman: Yes.

Student: The lower one is always in the AHP of the upper one?

M. Laitman: Yes.

Student: What is the AHP of the upper one for the lower one?

M. Laitman: It's the upper one.

Student: How does it manifest?

M. Laitman: It's like a womb, like a place of connection, the place of mating, coupling.

Student: What does the upper one do, if it seems like all the actions are of the upper one ultimately?

M. Laitman: No, the lower one has to be ready to annul itself. And then, accordingly, he can also incorporate in the upper one.

Student: He writes here that through the AHP of the upper one, all the souls rise from one world to another.

M. Laitman: Yes.

Student: So, the lower one has to nullify and the upper one raises him?

M. Laitman: According to his annulment.

Student: According to the annulment he rises, so for the AHP of the upper one to raise the lower one, what needs to happen?

M. Laitman: The lower one needs to annul itself towards the upper one, make requests to him, try to adhere by every means.

Student: What does it mean to be ready for the AHP of the upper one?

M. Laitman: To be ready for the AHP of the upper one, it would seem that the lower one needs to search to find what degree of annulment the upper one demands of it.

Student: That's clear, last question, the level of annulment of the lower one, how does it determine how much the lower one can nullify himself?

M. Laitman: Over all of his vessels of reception and all the conditions that the upper one sets to it, such that the upper one seemingly annuls Itself.

Question (Petah Tikva Center): (28:58) Continuing that, what's in the AHP of the upper one? Is it the Ten, the AHP of the upper one? Or is it a connected Ten, or the Creator after the Ten has united?

M. Laitman: The AHP of the upper one, that's all the vessels in the upper one which the lower one is capable of picturing to itself that he can be in them.

Student: We say that the Ten is the upper one, and also, that we need to raise the deficiencies of the Ten. So, how does it work that on the one hand the Ten is the upper one, and on the other hand, we each have to raise the deficiencies?

M. Laitman: We need to help each other.

Student: So between us, it's not considered AHP of the upper one. The next degree of connection is always the AHP of the upper one.

M. Laitman: Yes.

Student: And in the current degree, what do we connect? We cancel the vessels of reception?

M. Laitman: Cancel the vessels of reception and connect in the vessels of bestowal, which are now the main thing for us, what's precious to us.

Student: What he says about praying to raise Divinity from the dust, this is where all the deficiencies in the Ten enter, let's say?

M. Laitman: No, the main thing, what's mainly being revealed now, that's what we need to bring into our connection, the connection between us, and by that to rise.

Student: When we want to go into Arvut and really take all the vessels of the friends, both spirituality and corporeality so that it becomes something spiritual. Is that a part of the process or not because it sounds like only the vessels of bestowal need to be active and not corporeality or all the desires?

M. Laitman: Correct, correct.

Student: So, when do we enter complete Arvut over all the vessels of the friends?

M. Laitman: It's not in this action, yet. By this action, we only annul ourselves and want to absorb, and receive the upper one into us.

Question (Petah Tikva Center): (32:26) Regarding the wholeness, there is a part here that says, those who need to prepare the vessels to be qualified to receive, are the aspect of light of Hassadim, which is the awakening of Rachamim, as in what He is, He is merciful, so you be merciful, so that we can receive all the wholeness in purity. What is this secret that as He is merciful so are you?

M. Laitman: I don't know what's revealed to you under this condition, “As He is merciful, so you be merciful.”

Student: What needs to happen so that it will appear, I'm not exactly sure what he means.

M. Laitman: That you need to discover.

Student: I assume it's something significant in the work to discover that?

M. Laitman: Yes.

Question (PT 31): (33:32) One prays in every way to establish to raise Divinity from the dust, and then naturally the upper one also naturally rises. Why does it write it like that?

M. Laitman: He's already attached through this condition, he connects to the upper one. That's how it works, that he integrates into the upper one and rises with him.

Question (Belarus): (34:15) Who are, the wretched and the poor? What is the force in the spiritual work?

M. Laitman: I and the poor are vessels of reception which do not yet feel that they're capable of receiving fulfillment and that they need help. They need to be helped through integration. And then, by conceding their own personal desires, they're capable of being connected, together, in the general action, collective action.

Question (Women PT 23): (35:36) What actions does the upper one perform upon the lower one so that the upper one is welcome and desirable?

M. Laitman: The upper one discovers Himself to the lower one in a way that the lower one can hold on to these conditions of the upper one, and thus participate in all the conditions of the upper one.

Question (Women Latin 26): (36:31) What does it mean, at the end of the letter, I wish you a good signature and signing?

M. Laitman: That after all their connection with the study and what the upper one presents and what the lower one receives. As a result of this correct connection, they have good signing and writing.

Question (Petah Tikva Center): (37:19) It's written here, by the vessels of the upper one falling into the place of the lower one, with the smallness of the upper one, the lower one feels the flavor of dust in the Torah. What's the connection between the lower one feeling the taste of dust and the vessels of the upper one falling into the lower one?

M. Laitman: Because He now feels the vessels of the upper one on His degree. Therefore, it's hard for him in such a state to respect the upper one.

Question (Petah Tikva Center): (38:23) And then he says, when a person is in this state where the AHP of the upper one fell into the lower one, he regrets the exile of the Shechina. Meaning, that it's not that the Shechina is in exile, God forbid, but rather the Shechina, Divinity, hides for Israel and agrees that the lower one will speak anything and say anything about the upper one. The question is what does it mean that He regrets the exile of Divinity when the upper one shows the lower one His smallness?

M. Laitman: Because He feels that the upper one is lowly due to the lower one, because of Him.

Student: So, it's specifically for him that the upper one is in the lowest state?

M. Laitman: Yes.

Student: Why?

M. Laitman: Because, otherwise, He'll have no contact with the lower one.

Student: And then the lower one regrets, what?

M. Laitman: The lower one is in sorrow for his state because due to that state the upper one is also lower than his true state. He can't be revealed to the lower one, He has to hide, conceal his AHP.

Student: Now, how in a state where the lower one feels exile, the taste of dust, how is he not sorry for himself and him being in exile and feeling the taste of dust? And that he sees the upper one as small but instead is sorrowful about the exile of Divinity?

M. Laitman: Say it again?

Student: How does the upper one not feel sorry for itself, in that state, but for the exile of Divinity?

M. Laitman: He weighs what is it in His state, a greater sorrow or smaller, and He sees that to the extent of the vessels is the extent of the sorrow that appears in them. And therefore the sorrow of the upper one is much greater than the sensation of sorrow of the lower one.

Student: And how does he have the vessels with which to feel the upper one, compared with his own vessels?

M. Laitman: The vessels of the upper one are fallen inside the lower one and the lower one feels that, due to these vessels that he hasn't yet presented for connection as vessels of bestowal, then by that, the upper one cannot grow.

Student: And this sorrow due to the exile of Divinity, with respect to the vessels of the upper one, that the upper one needed to restrict itself, is it something palpable for Him? Does he feel it?

M. Laitman: Yes, it's very, very clear.

Student: I can't grasp how the lower one, who is in a state where he feels that he, himself, is in darkness is sorry not for himself but rather for the vessels of the upper one.

M. Laitman: He feels it as the reason of the darkness. Yes, the reason of the darkness.

Question (Petah Tikva Cener): (42:45) Back to the friend’s questions, can it be said that this is actually the attitude, right, because a person has this feeling. He can say either, oh, my state is so bad, or he could say, well, it's not actually me, it's the upper one causing me to feel this way. So, it's actually, it's all about who he attributes his vessels of feeling, sensation to.

M. Laitman: He relates the vessels to himself and the state of the Kli to the upper one.

Reader: So let's say, what a person feels, and how a person feels the Ten, right? Something that's outside of him and greater than him.

M. Laitman: Yes.

Reader: There, there's a lot more sorrow than what he, himself, feels. So, it's his attitude to the matter, not just the feeling itself.

M. Laitman: Yes.

Question (Petah Tikva Center): (44:03) That feeling of GE in the upper one, that's revealed only to the Ten, and the world? Or can it be also in relation to the whole world?

M. Laitman: No.

Student: It's the upper one acting, deciding to descend, or are these Reshimot, records that need to come into play?

M. Laitman: What's the difference?

Student: It seems that there's this kind of observation from above, that this is the state. And due to this, to this state, now the upper one needs to descend to the lower one? Or is that part of a plan that needs to happen regardless?

M. Laitman: Part of the plan, of course but I don't see any contradiction, here.

Student: What changes in the system, what moves?

M. Laitman: What changes in the system is the reason.

Student: The reason?

M. Laitman: The reason for the state of these vessels, the AHP of the upper one and GE of the lower one.

Student: What do you mean by reason? Due to what? So it's an outcome of something that came before?

M. Laitman: Yes, it's always the case.

Student: And these are screens that change, connections that change, what is the matter, the substance here that's shifting?

M. Laitman: I would say only the light; only the light is, basically, what moves from place to place.

Question (Petah Tikva Center): (46:07) Still, there's an important matter here, there's a warning: When wholeness is revealed on these days, there's a fear that the outer ones may come to receive for themselves and then you need to awaken towards repentance. So what may be revealed that could enter our vessels of reception and tempt us, what should we be careful of?

M. Laitman: We should be cautious not to use the vessels that appear for the purpose of reception, for fulfillment.

Student: But what's revealed on Rosh Hashanah and Yom Kippur? Mainly, what's revealed is. What is revealed that we could be drawn to and receive into our vessels of reception?

M. Laitman: We are using corrections of these vessels, these corrections are called, the terrible days. That, in these days, we especially are forbidden to use vessels of reception. That's why we prepare ourselves in advance for the actions of bestowal and we feel that we depend on them.

Student: When we prepare the vessels of bestowal, in advance, what should we pay attention to, bestowal towards which vessel of reception? What are we concerned not to receive, ahead of time, when we work with the vessel of bestowal? What are we afraid of?

M. Laitman: We're afraid of suddenly wanting to use vessels of reception.

Student: So, this attraction to the upper world, attaining something, that grows in this time, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (48:35) Rosh Hashanah, the new year, is a time where we decide that now we're switching to bestowal?

M. Laitman: Yes.

Student: And then, the ten terrible days, are the root for the new vessels we prepare?

M. Laitman: Yes.

Question (Petah Tikva Center): (49:02) When a person reaches a state where he feels he has no faith and he hasn't asked for the force of faith from the Creator so that the Creator appears great for him, is that his main sin? That I didn't ask, that I didn't want? Meaning, coming to that recognition and starting to ask for faith so that the Creator will be great for him, is that the meaning of praying before the pillar? So the Creator demoted Himself, lowered Himself, for me because I didn't ask for faith.

M. Laitman: Yes.

Question (Petah Tikva Center): (49:52) The revelation of the external ones, what does it depend on, the coarseness of the vessel?

M. Laitman: What do you mean by the external appearance?

Student: The external ones.

M. Laitman: The external ones, that depends on man's preparation for it. If man prepares himself so that his vessels will be ready, then everything is probably happening, correctly. And if he doesn't prepare himself, then it's incorrect.

Student: But their power with which they appear, does that depend on the coarseness or one's preparation?

M. Laitman: The power of the vessels of reception connecting to vessels of bestowal?

Student: The power of the external ones.

M. Laitman: Who are the external ones?

Student: That's what he calls the vessel.

M. Laitman: External ones are vessels of reception that wish to connect with him. But he, according to his state, is incapable of holding them and attracting them. It goes against his direction, his nature. And therefore, it causes him a descent.

Student: What does their appearance depend upon?

M. Laitman: Their appearance depends on his correct preparation.

Question (Petah Tikva Center): (52:17) Perhaps it's wrong but there's a feeling that the act of the upper one, as he descends to the lower one. By this, the upper one generates GE in the lower one but before that there's no light. How would there be GE in the lower one before that?

M. Laitman: The lower one looks for a connection with the upper one and can't find. He activates the prayer, as a result of the prayer, he begins to connect with vessels of bestowal of his own. That they are connected to AHP of the upper one.

Student: It appears that this is mutual work, where they need to cooperate, the lower one and the upper one.

M. Laitman: Yes.

Question (Petah Tikva Center): (54:08) After the AHP of the upper one fell, is there a time limit or does it remain until the lower one?

M. Laitman: That's according to calculations from above.

Student: If the lower one doesn't do its work, does something happen or does it just continue like that until he does something? He doesn't annul himself, he cannot identify the AHP that he fell, he can't do the work.

M. Laitman: Yes, what's the question?

Student: What happens then?

M. Laitman: He can't do anything.

Student: And does he remain in that state until he does something?

M. Laitman: No, the upper one has all kinds of tools to awaken the lower one. He puts him in a state where the lower one begins to feel in lack. And then, for a lack of any choice, he begins to somehow come out of himself.

Student: And if not, then it becomes darker? I'm sorry, can I ask that?

M. Laitman: Typically, yes.

Question (Turkiye 2): (55:53) How can the Ten raise a prayer in one heart to awaken Divinity between us?

M. Laitman: There are laws in the raising of the prayer, above. We have to learn that, there are articles in the Zohar about the ascent of the prayer. They are worthwhile to read them.

Student: How can the Ten pray with another Ten?

M. Laitman: Praying with another Ten, I don't know.

Reader: After the lesson, they'll be praying as a group, like we're going to do here in Israel, right, they're going to do. So, I think what he means is that when we're all together, the entire group in the morning, how shall we pray? In one heart, as one Ten?

M. Laitman: That's how it is, as one man in one heart, in one Ten, one group. That's what we need, we need to try to be together.

Question (Holland): (57:28) What specific work are we improving when blowing the Shofar on good days?

M. Laitman: Repeat, please?

Student: What specific work are we improving when blowing the Shofar on good days?

M. Laitman: This has to be an entire lesson dedicated to that. It's a very serious action. Very special action.

Student: Who is blowing the Shofar?

M. Laitman: We'll learn about it, separately, it's when do you blow it, who is doing it? What's for, with which intentions, what kind of sounds we produce? It's not simple, it's not like we take a trumpet.

Student: It has to do that the lower one is blowing the horn, let's say, to awaken the upper one?

M. Laitman: Yes, but we'll learn about it, let it go for now.

Question (Petah Tikva Center): (59:32) After the lesson, there will be a gathering here for praying. It won't be broadcast, it'll be an action here that's local. Now the friend said that in a Turkish group they decided that after the lesson they will also do a gathering of their own, virtually I'm assuming, and they will also do a prayer together.

M. Laitman: Yes.

Student: Do you see this as a correct action, a good action?

M. Laitman: What they think, I accept it.

Student: Would you recommend this being done in other parts of the world Kli?

M. Laitman: I don't know, we are in a very special state, new. We don't have an example for it from the past, from our teachers. And neither from our teachers, nor from their groups, so I don't know.

Student: Because friends are writing and asking questions in the world Kli, and we don't know what to answer them.

M. Laitman: Yes, I know, I also don't know. If you're talking about it, seriously, I also don't know what we must, how we must reply, I don't know.

Student: Today, in the evening, I'm going to be talking about, talking to friends from the North American Kli on behalf of the Arvut team. I'm supposed to talk about this whole matter of the prayer and to explain what's happening here in Israel. Also friends asked you questions, and you said, I don't know, I'm not responsible for what's happening overseas. There are friends that are hurt by that, there are friends who don't know how to relate to this. What do we need to say to them to do, at least for the time being. How to relate to the situation?

M. Laitman: I would recommend to them, for the time being, to prepare for themselves the texts that we will be using.

Student: Of what, from the prayers?

M. Laitman: Yes, from the prayers.

Student: So here, we read it in a certain style, the Kol Peh, the Sephardic prayer. We don't have it in English. I don't know if it's in other languages. Do we have to take another Siddur, another prayer book, and do it?

M. Laitman: I think there are suitable things.

Student: They're more or less similar but exactly the same, they take something similar, is that okay?

M. Laitman: Yes.

Student: And not just read, what, the 18th Prayer and “Hear O Israel” prayer?

M. Laitman: Yes.

Student: And for it to be at the same time that we're doing it in Israel without broadcast, they do it there, with them?

M. Laitman: Yes, somehow.

Student: Okay, fine.

M. Laitman: So, what are we doing?

Reader: There's the possibility of moving to the next letter, letter 24, or to The Giving of The Torah article.

M. Laitman: Let's finish letter 25.

Reader: So we’re moving to Letter 25, you can find it in the Rabash articles, the Rabash writings. Letter 25.

Reading Letter 25: (01:03:34)

To the friends, may they live long,

I received a few letters from…

I would be very happy if I could be with you, but what can you do that time causes? However, there are Mitzvot (commandments) we can keep, which time does not cause, meaning things that transcend time. For himself, man is limited by time and place. But when one strives to adhere to the Creator, he must equalize with Him, meaning be above place and above time.

It is known that a place is called Kli (vessel), meaning a certain will to receive. “Above place” means that one does not want one’s labor to be only for “one’s place,” but for “Blessed be the place,” who is the place of the world (referring to the Creator), meaning that all the labor should be only to bestow, and above time, for time relates only to reason. A person’s reason always makes him understand that now is not the right time to accept His work for His sake. But it is in that regard that we must always go above time. That is, do not say that the early days were better than these, but we always need renewal of powers, meaning the foundations on which to build all the work until we are rewarded with permanent instilling of the Shechina (Divinity).

Also, we must always walk on two paths that deny one another, meaning in deficiency and in wholeness, which is prayer and praise and gratitude.

See in The Zohar (Vayeshev, and p 12 in the Sulam commentary): “This is why that body and the purifying soul broke, and this is why the Creator makes that righteous suffer torments and pains in this world, and he will be cleaned from everything and will be rewarded with life in the next world. It is written about that, ‘The Lord tests the righteous,’ indeed” (the Sulam commentary on The Zohar, Vayeshev, item 36, p 12). In item 38: “And when the moon is blemished,” meaning when the soul emerges when the moon is flawed, the soul blemishes the body.

It is written in the Sulam: “How can it be said that the soul blemishes the body?” He explains that the blemish of the soul extends from the diminution in Bina. Malchut takes that diminution, as in “Mother lent her clothes to her daughter,” and the bodies become fit to receive the Gadlut (adulthood/greatness), too. Thus, the flaw that the souls cause in the bodies is in order to correct the body and qualify it to receive the light of Gadlut, thus far his words.

To understand this during the preparation period for entering the king’s palace, we can interpret that the body in its own way is whole. That is, it feels no deficiency about itself, as one feels if there is any corporeal lack. Then one does not sit idly in despair, but the sense of lack evokes in a person tricks and tactics, and one never falls into despair. This is precisely to the extent of the sensation of the lack. That is, if he regards the thing he craves as luxury, the sensation of deficiency is not so strong with luxuries and one easily gives up.

However, it is not because it is difficult to obtain that he accepts the situation and gives us, saying, “I did what I could and I have no idea how to get what I want,” and for this he turns his mind elsewhere. Rather, it is because what he is asking for is superfluous to him, and with redundancies there is no sensation of lack as there is for necessity. Indeed, when it comes to necessity, a person never accepts the situation and always seeks advice and tactics to obtain the necessity, meaning that man’s driving force, which does not let him give up, and each time it is renewed, is only the power of deficiency.

This depends on the measure of the deficiency, which in turn depends on the measure of suffering. A great need means that if he does not obtain what he wants he will feel great suffering, and a small need is if it does not pain him if he does not get what he wants, but if he gets it he will feel more complete.

Concerning necessity and redundancy, each person determines this measure by himself. Our sages said about that, that if one is accustomed to living with a necessity of a servant running before him, he must be provided this, and there is a story about Hillel who was running before him. Thus, each person can determine what is necessary.

This is the meaning of the soul blemishing the body. It means that when a person does not have a soul, he has a complete body. That is, he does not feel it necessary to work in purity. But by engaging in Torah and Mitzvot, the light in it reforms him. That is, the light in it, meaning the soul that one attains, breaks the body, meaning that the body breaks when it sees that it is incomplete.

This means that previously he knew that he had to engage in purity in order to attain wholeness, which is regarded as luxury, and one can give up luxuries. But when the body breaks, meaning that he sees that he is deficient—meaning sees the lack that there is in the upper Behina (discernment) called Bina, referring to Providence—there awakens in him a motivating power that will not rest until he is pitied from above and is awarded the face of the Shechina (Divinity).

May the Creator help us assume the burden of the kingdom of heaven above place and above time, to cling to His eternity.

Your friend, Baruch Shalom HaLevi Ashlag

Son of Baal HaSulam

M. Laitman: (01:15:18) What's the impression?

Question (Petah Tikva Center): (01:15:28) A very powerful impression. This letter kind of pulses and pumps and on one hand, we have to be in great gratitude and joy in the path, and joy in the Ten and that we have a connection to you and to Rabash. And on the other hand, not to be silent, not to calm down and not to rest and come with this determination and constantly seek. And he says here that what we're missing is maybe to feel the necessity. Spirituality as necessity. I think that everyone who's come here has come from a certain feeling that life isn't worth anything if there's no connection with the Creator. And then we try and attempt and pray and labor and there's this feeling of despair at some point, yes? So what would cause us? He says something that I didn't really manage to understand. So what would cause us to renew each time and not to continue in some, I don't know, on one hand, we say thank you for everything, we close our eyes, we hold on to the friends and continue. And thank God for arriving at the morning lesson.

On the other hand, we need to battle over my death being better than my life. If we don't attain spirituality then there's no point. So, how do we renew the forces that way?

M. Laitman: Yes. I guess if there is support from the outside, meaning outside of a person, from his environment, then he can continue.

Student: He writes here, the matter of necessity of each person is on his own authority. What measure to define it? Is this something that a person could really decide upon?

M. Laitman: Perhaps, yes.

Student: Because here he says, don't say that the first nations were better than the others, etc. It's like, at first he's given this feeling of necessity, and then something enters, some kind of a regularity of sorts.

M. Laitman: Habit. Anything to add?

Question (Petah Tikva Center): (01:18:34) First, it's a true answer to the things that we're going through on the path. There's no one that's not going through these periods or others of despair. And Rabash is truly pointing and giving us here that if there is a feeling of despair, that means you probably need to throw another thing out of these redundancies and concentrate, just like the friend said. And he said, the most important thing is very clear. But with them, there are things that maybe we call them necessity, and they're not exactly necessity. That's a scrutiny, a very interesting discernment, at least for myself. It's probably the first time I've heard it. Thank you.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:19:22) Maybe it's a personal problem, but I can't manage to read the letters. It's like to enter in the middle of a conversation and it's not clear what was before and what's after.

M. Laitman: Okay. Lets hope that passes over time. Who else has anything to say?

Question (Petah Tikva Center): (01:19:53) Rav, it's very strange; they always give this example of Hillel, this new student, he was used to having a servant running before him, so the teacher would run before him and it sounds very strange; how to identify in the Ten what is really necessary for every friend. How can you simply, because it sounds so specific, it's not general, it has to be?

M. Laitman: If it's general for the entire Ten.

Student: If it's general, it's easier, So each does the best he can, but here it's like someone comes and it's like truly, to that point, to run before his carriage or something, you know? How can we identify what is truly necessary for every person, and what's the necessity for each person, and help them that way?

M. Laitman: I guess there's a great matter here. It's worthwhile for us to know about it.

Student: He's giving us like room to work here.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:21:21) There's this point where he puts us into despairs gradually on one hand and the question is, how do you cut the necessity for the right reason and not from a deficiency? Not in order to cover for the sufferings, but he writes in the end that he already feels the Bina, that's already the end of the process, that's already the solution to everything. But until then?

M. Laitman: Until then, he needs to search where is he not going directly, and try to adhere to that and make corrections appropriately.

Question (Petah Tikva Center): (01:22:28) What's the difference between a person seeing the body not broken and seeing the body of Bina as broken?

M. Laitman: I don't understand. What is the body of Bina?

Student: In our life, there's, let's say, a person sees that he's truly starting very close to receiving for himself, which is vessels of reception that are drawing him to receive for himself and there's another state which is not, it's the AHP of the upper that is broken, and that's different. What's the difference between the shattering of a person, which is his vessels of reception and where he feels the AHP of the upper as broken?

M. Laitman: It's a difference in feeling. Now, who does that depend on, on him or on the upper one?

Student: What here is, well, if he wants to start working with the upper one, with Bina, to raise himself up, what does he need to do with his state of breaking? It's kind of connected, one and the other.

M. Laitman: Of course it's connected. If he's working with his own qualities, then it's clear to him that the shattering is entirely in him, but not at the expense of the upper one. But if he works with the upper one, he says that the upper one is broken, that's a problem.

Student: How can a person's necessities, how can he truly bring it to necessity, so it won't, so it will truly free him to spiritual work, so he'll be able to feel the upper, know what the upper wants from him. How can you really come to necessity with his vessels?

M. Laitman: That's with the help of the environment. By himself, he's incapable of convincing himself. He can't do it, only the environment.

Question (Petah Tikva Center): (01:25:26) He writes, when a person tries to be adhered to the Creator, he needs to reach equality with Him, meaning to be above time and place. Then he writes that above time has to do with reason, which is a matter of above reason and he also details that reason always lets him understand that time is not the time of working with the Creator, serving the Creator right now and that we need to always go above time in this, meaning above reason. So the question is, what's the connection between equivalence of form and above reason?

M. Laitman: What do you mean what's the connection?

Student: Equivalence of form is the attempt of the created being towards the upper, and above reason is an action that the upper one lets the lower one perform. So how is this work, let's say, between us, between the friends and the Ten. How is that work that we, on one hand, go to, want to go above reason, on the other hand, we're waiting for the upper one to give it to us.

M. Laitman: Why are you waiting for the upper one? If it's above your reason, you should do what the upper one is showing you right now, everything that depends on you.

Student: And that will be called equivalence of form?

M. Laitman: Yes.

Student: Why?

M. Laitman: What do you mean, why?

Student: I identify right now the qualities of the upper one, define them as bestowal, define myself or the group, let's say, as the ones with the qualities of reception and we need to perform a certain action that will be called equivalence of form. On behalf of the lower one, it's called above reason and how's the order here?

M. Laitman: If you determine which action the upper one does and is demanding of you to do as well, to take part in it as well, then you have no problem, just to do it.

Student: How do we do this in the Ten? Can you give an example, maybe?

M. Laitman: Each and every action of bestowal above reason, meaning not that I see necessities in it, not that I see any taste in it, rather I, who is carrying out this action and I expect changes in the upper one, not in me, that work adheres me, glues me to the Creator, raises me.

Student:Do I expect a change in the upper?

M. Laitman: I expect a change in how I perceive the upper one.

Student: Through the change that happens in me?

M. Laitman: Yes

Student: So also the change that will happen in us, in me, is supposed to be by the upper, in our appeal to him?

M. Laitman: Yes. The change is always done by the upper one.

Question (Petah Tikva Center): (01:29:20) Rav, I'm sorry, I didn't understand what you just explained right now.

M. Laitman: I didn't explain much. We'll have to explain it more. So it's not too bad that you didn't get anything.

Question (Kyiv 1): (01:29:55) You said that I'm awaiting for the perception of the Upper One and also that the AHP of the Upper One that we need to nullify before. How should I depict to myself the AHP of the Upper One and to annul before it?

M. Laitman: What comes to you and you've seen it, the force of bestowal of the Upper One that is working on you, you accept it as guidance and you try to carry it out.

Question (Moscow 1): (01:30:56) If we incorporate with the Upper One, then all the doses we receive from the Upper One are already adapted to the right size.

M. Laitman: Yes.

Student: How to enter this ascent? What do we have to do first, to cut ourselves from the place that we were at today or is there the incorporation on behalf of the Upper towards us? How to enter this spiral? What begins here and what extends from there? Because each time you cut yourself from the place you're in, it doesn't put you into the Creator where the size is clear. How to jump into that ascent?

M. Laitman: The Creator will do that.

Student: Can I ask also?

M. Laitman: Yes.

Student: From the redundancy of bestowal, if there's a feeling of how I feel the friend, if that evokes even more breaking, can that be guidance towards the Upper One?

M. Laitman: What do you mean in the right direction?

Student: The connection with that friend can give more connection with the Upper One.

M. Laitman: Yes, that can be.

Question (Tel Aviv 3): (01:32:56) The lower one that's connecting to the Upper One, does he raise the Upper One?

M. Laitman: Typically, yes.

Student: And that's the purpose of the lower one, to raise the Upper One?

M. Laitman: Yes.

Student: Thank you.

M. Laitman: No more questions. That's it. What are we doing next?

Reader: (01:33:36) We can move to the giving of the Torah.

M. Laitman: The giving of the Torah, okay, let's do it.

Reader: So let's sing a song before the next part.

Song: (01:33:48)

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