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

Daily Lesson (Morning), May 25, 2024.

Part 1: Rabash. Letter No. 5-7.

Reader: Shalom, we're reading in the writings of Rabash. Article number five. You can find the study materials in Sviva Tova and in the Galaxy System. You can also ask questions live through our website. Anyone asking a question live in the study hall is asked to stand up, hold the microphone close to his mouth, and speak loud and clear. The writings of Rabash, the article, letter number five of Rabash, of course.

Reading Letter: (00:40) Rabash. Letter No. 5

To my friend, I read your letter from after Shabbat of this week, and it gives me pleasure that you need to disclose the states that pass over time from letter to letter. Certainly, the Creator will open our eyes with His Torah, His law. My view on that is that you should do more in love of friends.

It is impossible to achieve lasting love unless through adhesion, meaning that the two of you will unite in a tight bond. This can be only if you try to undress the clothing in which the inner soul is placed. This clothing is called self-love.

Only this clothing separates between the two points. When we walk on the straight path, the two points, which are discerned as two lines that repute one another, become a middle line that contains both lines together. And when you feel that you are at a war, each of you will know and feel that he needs the help of his friend.

Without him, his own strength will wane as well. Then when you understand that you must save your life, each of you will forget that he has a body he must preserve, and you will both be tied by a single thought, how to defeat the enemy. Therefore, hurry, and the truth will show its way, and you are certain to succeed.

And do continue corresponding. Baruch Shalom HaLevi Ashlag. 

M. Laitman: (04:00) In this short and succinct kind of way, Rabash writes about something inner and most important, the connection between the friends. That there has to be a tendency from each one towards the others, so that they feel themselves meeting together, between them, in a brave and tight bond. Let's continue. 

Reader: Continue to letter number six? 

M. Laitman: Yes.

Reading Letter: (05:00) Rabash. Letter No. 6. 

To the students. I received the letter of... And it is good that he interprets its details as much as he can. As for the rest of the matters that he informed me, I hope to sort everything out soon. The Mishnah says, everyone is incumbent in seeing, meaning that each and everyone must be seen at the Temple. As it is said, all your males shall be seen.

One is regarded as a male, meaning a giver, must feel that the Creator sees him and watches over him. Our sages said, one who is blind in one of his eyes is exempt from seeing. As it is said, we'll see, we'll be seen.

As one comes to see, one comes to be seen. As one comes to see with both eyes, one comes to be seen with both eyes. Eyes mean Anochi, and you shall not have Anochi.

Anochi is regarded as love, which is considered Hassadim, mercies, namely faith. You shall not have is regarded as a woman, considered the left. Then is one rewarded with greeting the face of the Shechina.

They shall not see my face empty-handed, but rather each man has the gift of his hand. To the extent that he had an awakening from below, to the extent of the blessing of the Creator, and as much as the Creator shined to him during his work, so he would be able to hold on during his work. By this, one can be rewarded with greeting the face of the Shechina.

In the Gemara, it is written about what is written in the Mishnah, except for the deaf, the fool, and the little one. In Netanya, who is a fool, he who loses what he is given, he is exempt from seeing, meaning that he cannot be granted any clothing of Kedusha, holiness. By this, I have interpreted the words of our sages.

Rav Yochanan said, who is a wise disciple, who is returned a loss by impression, he who is meticulous with his garment to turn it inside out. We need to understand the greatness about this. In our way, it is simple.

His garment is the clothing over the soul, meaning that he is meticulous with turning the will to receive to be in order to bestow. It is a rule that every person is rewarded with an awakening from above at one time, but why does this awakening depart from him? It is because one sins only if a spirit of holy has entered him. This means that there is no sin.

There is a wise one and there is a fool, but the wise one is called the Creator. A wise disciple means that one has learned the quality of the Creator, to be a giver. A fool is the opposite of the Creator, one who wishes to be a receiver for oneself.

By the awakening of the vessel of reception, the awakening promptly leaves him. But when he is meticulous about turning his garment inside out, meaning in order to bestow, his loss is promptly returned to him by impression, meaning that he is rewarded with eyes of Kedushah, with Anochi, I, and you shall not have. However, we should know that there is a mitzvah, commandment, and there is the Torah.

As it is written, a candle is a mitzvah and the light is Torah. The Holy Zohar explains the reason why he offered an offering of grain on Passover. The Omer was of grain because the moon was imperfect, meaning that there was circumcision without removal of the foreskin.

And only on the first night it was as an awakening from above. Circumcision is the removal of the foreskin, which is the casting off of the will to receive. By this one is rewarded with a mitzvah, faith, called the hand tefillin, of the weaker hand.

This discernment is called the kingdom of heaven, regarded as a beast in Gematria, the name Bon. Also by the correction through the Omer count during the seven weeks, one is rewarded with receiving the Torah, which is heavens, which is man, Adam in Gematria. For this reason, on the eighth day of the assembly, two loaves were offered from the grain, which is food for men.

By this we will understand the Mishnah, on Passover one is sentenced for the produce of the grain, and on the eighth day of the assembly, for the fruit of the tree. Rav Yehuda said in the name of Rav Akiva, Why did the Torah say, bring harvest before me on Passover, so that your produce in the field will be blessed? And why did the Torah say, bring two loaves of bread before me on the eighth day of the assembly? It is because the assembly is the time of the fruit of the tree. The Creator said, bring two loaves of bread before me, so that the fruit of the tree will be blessed.

We need to understand the connection between food for beasts and the produce of the field, and the connection between food for men, which is grain, with the fruit of the tree. In our way, it is simple. Omer means food for beasts, which is faith, Mitzvah, fear of heaven.

Malchut is called beast. The two loaves of bread are men's food. As Rashi interpreted, according to Rav Yehuda, the tree that the first man ate was wheat.

It is called the tree of the field, and the Torah is called a tree. As it is written, she is a tree of life, and when rewarded with Torah, it is considered being sentenced for the tree on the eighth day of the assembly. I was not lengthy in this letter.

I have no news, and let us hope that all will be good. Your friend.

M. Laitman: (15:15) Questions? 

Reader: We will continue to letter number 7 by Rabash. 

Reading Letter: (15:43) Rabash. Letter No. 7.

Shalom, and all the best to my friends who are standing guard against the clouds and shadows currently facing the nation of the Lord, after the great concealment that has descended upon our world at this time, the spark of the light of the Lord that they have acquired from Baal HaSulam still sparkles in their hearts. They know how to keep the points in their hearts, and they are waiting for eternal salvation.

I would like to add a few words regarding the casual conversation that took place on the 23rd of April. The great question was asked, what is the reason for all the secular things in our world, namely the labor, the pain, if the Creator wanted to benefit His creations with things of holiness, for the creatures to feel delight and pleasure in adhesion with the Creator? This secularity, what is it for? In your opinion, holiness would be enough for the creatures. So why all the systems of the shells? What gains and what contentment and benefit does this bring to the Creator? If we believe that He  Himself has created this whole enterprise.

He also said that only above reason can we accept these matters. I too think that with all the spiritual matters that we assume above reason, we are later granted with the expansion of the knowledge of the Creator in complete clothing as it is written, and I will pour out for you unbounded blessing. But in the study, we can also understand the rhyme and reason according to the way of the Torah.

See in the Zohar, in the article, there is advantage to wisdom over folly. And in the Sulam, where it explains that although there are many things in the world, but if there is nothing that can be held, there is no perception and sensation in all the wonderful things that exist in our world. This means that we don't have the vessels to attain even the simplest things in which we feel the palatable taste, sweetness, and pleasantness.

Only once we have the proper vessels called desires to receive the good feelings that we can't say that we don't have.

We cannot say that we would be able to receive and obtain these things without the craving for them. To make an allegory, it is known that there is pleasure in passion, meaning that there is pleasure in passion for something and there is pleasure in obtaining the matter. The measure of the pleasure in the passion depends on the pleasure of pain from not obtaining it.

That is, if one feels that if he does not obtain the matter, he will feel disappointed in his life, the pleasure addresses in the duration of the passion and longing. Let us take something simpler as an example. When one drinks water in order to calm his thirst, the water grips to the size of the vessel, meaning to the degree of the suffering of his thirst.

If we ask a person while drinking the water if he is happy with the suffering of the thirst by which he now receives great pleasure from the water, he will certainly say yes. And yet, if we advise a person that if you want to enjoy the water, eat salty food and refrain from drinking half a day until your thirst is enough to make you enjoy drinking later, he will certainly say neither they nor their reward. Likewise, if we did not have the vessels.

And concerning Rav Akiva, all my life I have been tormenting, when will this matter come to me so I may keep it? And the rest of the letter is missing. 

Question (Petah Tikva Center): (22:34) They say that one hour of pleasure in the next world is equivalent to all the pleasures of this world. What vessel is there in the suffering of this world that it can acquire an entry to the feeling of pleasure of the next world? 

M. Laitman: I don't know.

Question (Petah Tikva Center): (23:21) Can I ask also about the previous letter? What does it mean one who is blind in one eye in the work? 

M. Laitman: You don't understand what that is? One eye?

Student: That I know. But what is it in the work, in the spiritual work? 

M. Laitman: In spiritual work…

Student: Can we say or compare it to someone who doesn't have a point in the heart, who doesn't want to reach spirituality? 

M. Laitman: No. No. I don't remember that it's written that way.

Student: Can I ask another question? 

M. Laitman: Yes. 

Student: It is written about the garment over the soul, how does the garment over the soul turn the will to receive into a will to bestow? 

M. Laitman: It's a cover. It's a correction. Then he can work in order to bestow. That's what he acquires, yes. 

Student: Question about the parent letter. What concealment is he talking about here? 

M. Laitman: I think that he's asking about faith above reason. Is it possible to to accept it in his eyes or not, and if in one eye or not? But that's not precisely known, what is the intention here. You also see the end of the letter is missing.

Question (Petah Tikva Center): (25:54) I wanted to ask about this letter. He writes that we don't have the vessels to attain even the simple things. What exactly is a vessel? Because he relates to it from the side of passion and from the side of the feeling. 

M. Laitman: A deficiency.

Student: Yes, but …?

M. Laitman: A correct deficiency for what you wish to attain. 

Student: So what is the passion? 

M. Laitman: For passion. 

Student: So how do you develop? How do we develop a deficiency for something that the desire seemingly doesn't want to attain? 

M. Laitman: Yes, so how do you develop it? By all of the means we learn about, which is connection between us, inspiration, prayer, and from that comes the deficiency.

Student: This whole direction of bestowal of faith, this thing, the desire will reach a state where it wants it? The will to receive will want this thing? 

M. Laitman: Yes. 

Student: Can I ask about the letter, the previous letter we read? 

M. Laitman: Go ahead. 

Student: He writes that in order to reach permanent love, it can only be done through adhesion in letter five, that you will unite in a tight bond. What is a tight bond? 

M. Laitman: It's a bond that you don't feel any lack in it. That's the meaning of tight bond. 

Student: So what is in it? What do you mean there's no lack in it? 

M. Laitman: That there's nothing more to add to the kind of connection he already has. 

Question (Petah Tikva Center): (28:11) He writes, when you will feel that you are at war, then each one will know and feel that he needs the help of his friend, and without him his own strength will wane as well. We need the help of the other, the friend in what? 

M. Laitman: How can you attain something if you have no support? 

Student: What support do I need in order to advance? 

M. Laitman: Our lack is not a personal, individual lack, rather, it consists of the incorporation of deficiencies. And therefore, it is impossible that a person alone can attain the purpose of creation and reveal the Creator. Rather, in any case, he has to be with other friends and only in such a way, when he is involved with them and they are longing for one thing, then they can achieve the purpose of life. 

Student: So we build something in common? 

M. Laitman: Yes.

Student: It's not that I need the help of a friend in order to advance?

M. Laitman: You need his help, he needs your help, and the same goes for everyone. 

Student: In which way is the help manifested? 

M. Laitman: In the incorporation towards the same goal.

Student: Do I need help or should I help? Do I need the help, the support of the friend, or should I support the friend? What is more important? 

M. Laitman: Both this and that, both. You can't attain your goal if you don't invest in the friend, and you cannot attain the goal if the friend will not help you. 

Student: He writes that when we understand that one understands that you must save your life, each one forgets that he has a body that he must preserve, and he will both be tied by the thought of how to defeat the enemy.

M. Laitman: Yes. 

Student: What does it mean to defeat the enemy? 

M. Laitman: That means to be above the individual will to receive. 

Question (Petah Tikva Center): (31:19) He writes in the last letter, benefit and contentment does the entire system of the shells bring to the Creator, and he says that it's only above reason, but we can also understand it in the study through rhyme and reason. I didn't understand the benefit of the shells. Is this what brings this thirst that he explains about later, or what exactly is the role of the system of the shells? 

M. Laitman: The system of shells brings you all kinds of desires that you have to sort out, and as a result, you assemble the correct desire for the correct pleasure. 

Student: The coarseness we receive, is this from the system of the shells, so that each time the desire grows? 

M. Laitman: Yes. Of course. 

Question (Petah Tikva Center): (32:34) He wrote in the third letter, it is known that there is pleasure in passion, which means that there is pleasure in the passion for something, and there is pleasure in attaining the matter, and the measure of the pleasure from the passion depends on the measure of the pain. And if he does not obtain the matter, that is that he will feel that if he does not obtain the matter, he will feel disappointed in his life, then the pleasure addresses in the measure of time of the passion and the craving. Can you explain the difference between the pleasure from the passion for the thing and from obtaining the thing? 

M. Laitman: Well, there's a difference between wanting something and enjoying the future, which you haven't attained yet, or you attain something and you enjoy fulfilling yourself with it. 

Student: Later, he says that even though a person enjoys, he will not go and work on obtaining the deficiency. Let's say he eats healthy food all day long, so he can drink, what does it mean? 

M. Laitman: That we don't want a deficiency, even if it later can be fulfilled.

Student: So we need to train ourselves on how to enjoy from the deficiency. What is the principle here? 

M. Laitman: No, the principle here is that I don't want to attain the deficiency, because that deficiency, until I fulfill it and feel pleasure in it, which is the reward, the payment, so it doesn't pay off. 

Student: So what should we learn from that, that we should try to train ourselves to remain in the deficiency, or is there something else we need to take from this? 

M. Laitman: We want an opposite deficiency, that will be in order to bestow and then work on that.

Question (Petah Tikva Center): (34:58) I've heard you say, Rav, that our deficiency should be a deficiency through incorporation between the friends. It is felt that this is actually the main thing that we need in our work, mostly in the Ten, that's what I understand. Seemingly, in the Ten, there are different approaches towards this incorporation. There is one approach that says that we have to work internally, what we feel, in the way we feel the friends, and think about it, and become incorporated in that. There's also an approach that we need more interaction in this world also, so that we will care for the friends more, and invest in their corporeality as well. What's the best way to become incorporated? What do we become incorporated in? How do we build a common deficiency? 

M. Laitman: We incorporate with the desires of the entire Ten that are aimed at the attainment of the Creator?

Student: How could we feel these deficiencies? 

M. Laitman: From incorporating each one with everyone else, and through all kinds of opportunities that the Creator lands on us. 

Student: Should we talk about it? Discuss it somehow? 

M. Laitman: We can discuss that. We can discuss it.

Student: Or is it enough to just hear it and work with it internally? During the day, let's say, do we, how many meetings do we need, or do we not need meetings? 

M. Laitman: Then you won't have so much connection with the friends. 

Student: Maybe you can just mention all kinds of friends about the friends, or will this be completely disconnected from reality? 

M. Laitman: No. 

Student: No. Okay. So, but we have to work with the inner feeling. 

M. Laitman: Yes. Yes. An actual feeling. 

Question (Petah Tikva Center): (37:19) In Letter 5, it's said to undress the garment in which the inner soul is placed, which is self-love. How do we undress this garment? 

M. Laitman: In that I study, and I tell myself that through self-love, I will not achieve any advancement towards the Creator. Moreover, to attain Him, to resemble Him, this way I gradually leave this garment, this clothing. 

Question (Petah Tikva Center): (38:19) In Letter 5, he describes exactly that situation when you have an enemy, and the soldiers have to unite. There's no other choice. They have to, in order to defeat the enemy, and they're even willing to dedicate, sacrifice their life, but that's on the outside. Internally, the hero of heroes is one who can overcome his inclination. That's what's written. Meaning, my enemy is within me. 

M. Laitman: Certainly. 

Student: How will I recruit the friends? How can I overcome that myself? That is, I have to sacrifice myself, or defeat myself, kill myself. I don't know. How to wage that war correctly? It's as if I despise myself, I love myself.

M. Laitman: So, bit by bit, together with the friends, you build such a system where your love, as well as your hatred, exists there, and they build a system of forces. 

Student: In this war, there were even many cases where soldiers didn't want to come back to daily reality. They felt the Creator's power there.

M. Laitman: Yes, that's true. 

Student: And we have a tendency to forget. You fight, and you don't want to go back to the fight. Do you see what I want to say? 

M. Laitman: Yes, yes. I understand. 

Student: We have a short memory.

M. Laitman: No, no, it's not considered a short memory. It's because you have a result from being at war to connect with friends, and you don't have that outside the war. Meaning, during the war, the exile, all of these things, you have the formation of the vessels, so that later you feel the benefit in them. 

Student: Right. And here, there's a kind of amnesia; you forget. 

M. Laitman: That is true. Yes, you have this and that. 

Question (Petah Tikva Center): (41:21) He talks about the matter of drinking, which the friend asked. That if you drink water, let's say, physically, once the desire has been quenched, then the pleasure dissipates. You forget about it. What happens when you bestow? That pleasure, too, dissipates when a new desire arises? 

M. Laitman: No, because by that you build a vessel for the reception of the pleasure when you bestow. 

Student: Again, I didn't understand.

M. Laitman: By bestowing, you reveal the vessel for the reception of the pleasure. 

Student: And because of that, we chase more deficiency to bestow? 

M. Laitman: Yes, we'll see it.

Student: I'm trying to understand the difference. What's the difference that in drinking water, he's not willing to eat salty things, and in spirituality, we always want to increase the deficiency. What's the difference? What will cause us to always increase the deficiency? 

M. Laitman: When we feel that we lack something.

Student: The water is lacking, too. Why there we can't, and here we can increase this need? 

M. Laitman: How should I put it? When we are facing the problem that we lack a vessel, then we see we need to imagine to ourselves the vessel and the filling in it. And this is what we actually do.

Student: What is special about the fulfillment of bestowal that will cause us to go towards a new desire? No one wants to be thirsty, but here we say we want to build a Kli all the time. 

M. Laitman: The Kli, the vessel that you build, is a vessel of bestowal. Therefore, you don't feel that you're thirsty. You feel that you're covering the thirst in someone else. And this is what pushes you ahead. 

Question (Petah Tikva Center): (44:41) In Letter 6, he talks about seeing the Creator, and says that one who is a male, meaning bestower, has to feel like the Creator supervises him. What's the difference between seeing the Creator by the created being, and the feeling or the attainment that the Creator watches over him? 

M. Laitman: It's a huge difference between the person feeling the Creator, that he is, let's say, like his dad, and the Creator who accompanies him and fills him. There's a big difference.

Student: Again, he says, one who is a male, meaning bestowing, has to feel like the Creator watches over him. And then he explains there's two eyes, and he shall not have the right and left, Hassadim, etc.. So what is the vision on behalf of the created being and the Creator? 

M. Laitman: Vision on the side of the Creator means that the Creator sees the benefit from everything that a person does and will do, and what he will reach in the end, which for him, it's just like today, it's just like now. This is with respect to the Creator, with respect to the created being, that a person should be in faith, and then for him, it will be the same attainment of the result as it is for the Creator. 

Student: We always talk from the perspective of the created being, right? Even when he says the Creator watches over him, it's how the created being feels it? 

M. Laitman: Yes.

Student: Then he says that a sinner is one who has a spirit of folly, so the will to receive takes over. 

M. Laitman: Yes. 

Student: Now, is it necessary that the spirit of folly will come, or we can be guarded, guard ourselves from it? 

M. Laitman: It is impossible that a person sins without the spirit of folly, and it is great help, it is a great concern from the side of the Upper One, that he does such a benefit for us, that he inserts in us the spirit of folly, because then the same deed that we do is seemingly not considered that we're the ones who are doing it, but rather, a spirit of folly has entered us, and then we are seemingly exempt from the act itself.

Student: So why do we need to be cautious of that? 

M. Laitman: Well, we need to be cautious, because nevertheless, the situation itself is not a good situation. The spirit of folly doesn't come as some kind of reward. 

Student: So we have to always maintain the connection with the Creator?

M. Laitman: Yes.

Student: And if a person doesn't succeed, so a spirit of folly has entered him, so to speak, so to see that as help? 

M. Laitman: As help because the Creator deliberately gives him the spirit of folly so that he won't take him into consideration in the true way, that the person is truly a sinner. But rather, the spirit of folly has entered him before he sinned. 

Student: Is there such a thing as a spirit of folly in the Ten? 

M. Laitman: Yes, of course, in each and every thing, we have something that comes from above and gives us these results. We should try to be, as much as possible, to be in the true form and yearn for the Creator, this is what guards us actually. I don't know what else to say. 

Student: What is the healing or the remedy or the recovery from the spirit of folly in the Ten? 

M. Laitman: Only connection between us. 

Student: To increase the connection? 

M. Laitman: Yes. If we are going towards connection and we ask ourselves, where should we reach, by what should we reach it, for what purpose, then by that we correct the spirit of folly. 

Question (Petah Tikva Center): (50:33) Rabash says in the beginning, here in the letter, that in order to reach love, we have to reach adhesion between friends. In that way, each friend needs to reach love, or heart opens towards the friend, or breaks towards the friend, to really come to a feeling of the heart? 

M. Laitman: Yes. This is necessary otherwise, there's no connection. Otherwise, there's no connection between them. 

Student: Here, he talks about two, two points. So can it also be between two friends? 

M. Laitman: Yes.

Student: Now, I need to check myself, to see if there is someone I truly love, and that gives me some indication of progress? Should I ask myself that? 

M. Laitman: Yes. 

Student: And he says here, from two points evolve two lines, and then between these two lines, which refute one another, they connect. What does it mean that between two points, between two friends, two lines emerge? 

M. Laitman: That they want to connect between them, so they stand opposite each other, the right of one opposite the left of the friend, and the right of the other against the left of the other friend, and by this they complete each other. When they want to be connected, but nevertheless, they are two, they're different, then they begin to attain something about the connection between the Creator and the created being. This example is an example of how the Creator relates to the created being. 

Question (Petah Tikva Center): (52:58) If I understood correctly in the response to the friend, about seeing and being seen, you said there's a state where the Creator is a father, complete supervision, and there's a state where He accompanies and helps the friend. How, in the Ten, how do we take the Creator down from a complete supervisor to a degree of a friend in the Ten that we work with reciprocally? What, do we, as if, diminish about the Creator so that He becomes accessible to helping the path? 

M. Laitman: By approaching Him. 

Student: What does it mean to approach Him? 

M. Laitman: To get closer, as we always learn. What does it mean to get closer to the Creator? As He is merciful, you should be merciful.

Student: So if all the friends of the Ten wish to reach equivalence of form with the Creator, we essentially bring the Creator down to the degree of a friend, Rav, on the path? 

M. Laitman: Let's say so. Let's say so. I have to take a short break, so please carry on.

Reader: We'll move on to the next part of the lesson, before that we'll sing a song.

Song: (54:30)