The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning), August 15, 2024.
Part 2: Rabash, Volume 3, Article 125, Definitions, Part 1.
Reader: Rabash, Volume 3, Article 125, Definitions, Part 1. You can find the study material on kabbalahgroup.info and in the Arvut system. You can also send your questions live through these websites. If you have a question in the study, help please stand up, hold the mic close to your mouth and speak loudly and clearly.
Reading: (00:31) Rabash, Volume 3, Article 125, Definitions, Part 1. Twice
The “good side” is called “support.” He has what to count on, meaning he has a foundation.
The “side of the harsh judgment” means that he has no foundation on which to build the structure of the kingdom of heaven. At that time, he is in a state of “hangs the earth on nothing.”
The “middle line” is the Creator, meaning that He helps.
“Grateful for the past” is the “right line,” and “that which You are destined to do with me” means the “left line,” which is also in the future, which is what he still does not have, which is called “a lack.” And yet, he is thankful and praises as though he has already received a filling for his lack and does not stay separated during his criticism.
“Desiring mercy” means he is not looking at himself, at what he has, but looks at the Creator, at what the Creator has. The Creator has wholeness; therefore, he is serving the Whole One.
The Kli [vessel] in which to feel spirituality is generally called Neshama [soul], and the Neshama comprises five qualities called NRNHY.
M. Laitman: Does anyone want to add something? Read it again.
Re-Reading: (02:50) The Definitions – Part One.
M. Laitman: Yes. Yes, like that?
Question (Petah Tikva Center): (05:01) Before the soul is attained, what is the filling here? He talks about the right line, the left line?
M. Laitman: That's what He says, it is all together just definitions. That's right.
Question (Petah Tikva Center): (05:29) Can you explain the definition of delighted in mercy, desiring mercy, Hafetz Hesed?
M. Laitman: It means that he is not looking at himself, but at what he has, or what he has. Rather, he looks at the Creator, that is, what the Creator has. And the Creator has wholeness, hence, he is serving the whole. Well, from that he is the delighted in mercy as he has nothing for himself, just to serve the Creator.
Student: So, what does he desire?
M. Laitman: To serve the Creator.
Student: And he is not looking, he looks at what the Creator has. What does it mean to look at what the Creator has and not at himself but what He has?
M. Laitman: The state of the Creator, he sees the state of the Creator as wholeness. If so, then he is whole from serving the whole.
Question (Petah Tikva Center): (06:57) There is a special form, here, of the expression of the left line, and he calls it grateful for the past.
M. Laitman: Well, let's say so, yes?
Student: Grateful for the past is the right line, and that which you are destined to do with me means the left line. That's my question, he writes that the expression is a deficiency and, also, that he is thankful and praises. So, how do you arrange such a feeling?
M. Laitman: The feeling of how much it's whole and how much it's lacking, or?
Student: Yes, nature is, how do you express a lack in a way that it's fruitful, that it increases?
M. Laitman: That's a deficiency you receive from the outside, from the Creator. And by this deficiency, you have a way to turn to Him. What's to feel, what to adhere to Him with? Without the deficiency, you wouldn't be able to connect to the Creator.
Student: It's clear but from the Creator's perspective, He says, just approach Me. And from your side, you wish to approach him but you see the distance. There's no point of contact with bestowal. With all due respect to the support but the person is unable to approach bestowal?
M. Laitman: Yes?
Student: How do you express a true deficiency, where you understand that he can't even touch it?
M. Laitman: But, the Creator can!
Student: But, He needs our lack.
M. Laitman: He, Himself, is establishing this deficiency.
Student: So, also bring Him into this?
M. Laitman: Yes, of course, He's the Creator of light and maker of darkness.
Question (Petah Tikva Center): (09:45) So, what is a human, man? Both the attraction and the repulsion comes from the Creator.
M. Laitman: Yes?
Student: What is the work between these two forces?
M. Laitman: Whatever a person prefers, it's upon that. So, that's the work in scrutinization and correction.
Student: Yes, that's the point, on the one hand, He produces a lack that he's missing. On the other hand, He's repulsing him, He's rejecting him, he's not able to touch it. I'm scrutinizing these things that you're saying, Yehuda scrutinizes it.
M. Laitman: They move through you in your way of your desire, and you can scrutinize them in your mind, in your intellect. You do, you critique the intellect upon the feeling, and that's how you discover them.
Student: I'm scrutinizing the state I'm in, these two forces?
M. Laitman: Yes.
Student: Okay, we scrutinized it, what's the result?
M. Laitman: What do you prefer, what do you do in order to be courteous, in one towards the other?
Student: Which force, what is it, what creates this preference? Based on what do I prefer something over something else?
M. Laitman: Based on what you feel and what's happening to you.
Student: So, those two forces, attraction and repulsion.
M. Laitman: And how do you prefer one over the other? Only in faith above reason where bestowal is more important than reception.
Student: Well, that’s intellectual?
M. Laitman: Well, let's say that it's intellectual but you receive it through feeling.
Question (Petah Tikva Center): (11:53) What you asked about what we can add, we can add the present. That the person said that there's no other God beside you.
M. Laitman: Yes.
Student: Other than that, I just need to decide on that.
M. Laitman: That's okay.
Student: It feels clearer but I'm asking to clarify: In delighted in mercy, the natural interpretation is that I desire to receive something from the Creator, like health, joy, love. And what I heard in your explanation is that desiring mercy or delighted in mercy is that the desirable mercy is the ability to serve the Creator.
M. Laitman: Yes?
Student: Thank you, that's new to me.
Question (Petah Tikva Center): (12:48) Also, on the delighted in mercy, or desiring mercy, he says he doesn't work for himself but he wants to do it for the Creator. There are two parts but we know that there are three parts. About the Shechina in the dust, the divinity in the dust. He doesn't feel it in that state?
M. Laitman: It could be, yes.
Student: So how can he be in wholeness, it's written that he's in wholeness because he's serving the whole. But if he can feel the Shechina or divinity in the dust or in our work, he feels the group full of deficiencies.
M. Laitman: Then he's not in wholeness, yet.
Student: Who, him or the Creator?
M. Laitman: The person.
Student: So, he seemingly doesn't recognize that part or he doesn't distinguish that part from the group? Where is this Shechina, the Divinity expressed in delighted in mercy,? His attitude toward divinity in the dust?
M. Laitman: No, it's not in the dust already. If it's in dust, then he can't be in delighted in mercy.
Student: So, in this state he’s?
M. Laitman: In the sorrow of the Shechina.
Student: The sorrow of the Shechina?
M. Laitman: Yes, this is all towards the one who attains.
Student: If he's got the sorrow of the Shechina, he's in a state of sorrow?
M. Laitman: Yes.
Student: So, he doesn't look at the sorrow that he has or the sorrow that the Shechina has, because he's identifying with the Shechina, right now. He doesn't look at the sorrow, rather, together with the sorrow he feels that he is serving the whole, the Creator.
M. Laitman: Yes, but he needs to correct his feeling.
Student: So, in delighted in mercy, he's serving the Creator by?
M. Laitman: He doesn't want nothing, he is ready for it to remain this way.
Student: What, to have the sorrow of Divinity?
M. Laitman: Forever and ever, he no longer feels the sorrow of the Shechina. He feels it but he doesn't feel that it's in sorrow.
Student: Can you have that part in reality, the part of delighted in mercy?
M. Laitman: Yes.
Student: No sorrow, but what does he have, how does he see it?
M. Laitman: He sees it, the Shechina?
Student: The Shechina, the Shechina, how does he see it?
M. Laitman: He sees the Shechina as is in delighted in mercy.
Student: Him and the Shechina are in the same state?
M. Laitman: Yes.
Question (Petah Tikva Center): (15:52) The vessel that feels spirituality, we constantly keep talking about feeling. I want to ask, what is that state of the Ten that develops to feel spirituality?
M. Laitman: She wants to come to such a connection between them, between the ten friends, that will be, precisely, describing to us the quality of the Creator.
Student: If we have to point at an individual in the Ten, what precisely develops in him? I feel like I've come through many, many changes inside the Ten, what develops in a person in this vessel called, the Ten?
M. Laitman: The fact that he can get bestowal from everyone and connect them and see them all together, together in what state the Ten is in. And then, accordingly, he prays and changes himself.
Student: You told the friend that the Ten is something that we build from our connection.
M. Laitman: Yes?
Student: What depends on each and every friend with regard to constructing this whole piece that we're building?
M. Laitman: To do precisely what each needs to do, each is the tenth part, needs to do so. And when they think of themselves this way, and here is the question, what they need to do? Meaning, I need to resemble everyone, yes? He needs to resemble everyone, he needs to resemble everyone, that's how it is with each and every one of us. And it turns out that each of us is coming to, how should we say this? Well, to be a complete friend, that's it. And the Creator accordingly makes changes in us.
Question (PT 22): (18:36) What is the state of hanging the earth on nothing? Rabash explains that He hangs the entire earth on nothing, what is that state?
M. Laitman: How to say, the word, Bli-mah, in Hebrew, it's like absorbing. That, ten Sefirot of Bli-mah is ten Sefirot that receive. And as a result of that, it turns out that a person out of this becomes a bestower.
Question (Woman KabU 2): (19:50) Can there be a state of wholeness and still feel harsh judgment? Can it be together, hand in hand?
M. Laitman: That is something we will scrutinize, we'll get there and we'll discern it. All right? Yes.
Question (Petah Tikva Center): (20:14) I heard a minute ago that each one must become similar to everyone and this way he becomes a complete friend. What does it mean he has to become similar to everyone?
M. Laitman: Who should each one resemble; that on his own behalf, like one part of the Ten, works in a way that he supposedly absorbs from everyone what they can illuminate on him. And asks for all those influences on him, he asks upon them that they’ll be a screen, the right correction.
Question (Petah Tikva Center): (21:17) On our path, we experience ascents and descents, and here, he talks about the good side when there is support and foundation, and no problem. But when there are descents, he has to build for himself systems that will help him overcome, to hang the earth on nothing, to be thankful and to switch to a state of desiring mercy. And in the end, he says that the feeling of spirituality is attained in a vessel called a soul that has parts in it, NRNHY. What does it mean for a person on the path that spirituality is attained, that he's not going to attain? He may be going through states but in the end, there's something here that's made of many pieces, parts, and spirituality is felt, there?
M. Laitman: Spirituality is attained in the right collection of all the qualities that are in the vessel. Because, when the vessel wants to resemble the light, it's not that each and every Sefira can do it. But only the collection of the Sefirot, as much as they connect, and as much as they resemble the upper light.
Student: And this is why there's a whole matter of connection in the Ten?
M. Laitman: Yes, yes, of course.
Student: One of the means to overcome the descents is to switch to a state of desiring mercy, like seeing the Creator is great and I'm serving Him. So, the descents are from the Creator, and if this is what He wants, in that state too, remain in contact with Him. What does it mean to serve something whole? The Creator lacks nothing, how can I serve something whole, complete?
M. Laitman: In somewhat, to resemble the Creator.
Student: I'm serving me, I don't serve Him.
M. Laitman: As much as He is merciful, you are merciful, and so on.
Student: Why is it regarded that I'm serving the upper one? If He's whole and He needs nothing?
M. Laitman: Those are your complaints but it's not like that. We still need to discover the Creator's attitude towards us, His relation towards us. And see as much as we aren't like Him, and on that to make efforts and work.
Student: And the work is specifically during a descent?
M. Laitman: The work is by building a prayer.
Student: And the prayer comes at a time of deficiency, distress?
M. Laitman: Yes, yes.
Question (Petah Tikva Center): (24:22) He's talking about three lines, here, and a person's relation to the Creator, that the Creator is whole in what happened in the past. He thanks Him for it and then for the future, too. I wanted to connect it, there's Israel the Torah and the Creator, and there's the Ten. So, I wanted to check, I can understand a relation toward the Creator. How is it reflected toward the parts in front of me in the Ten?
M. Laitman: Towards the Creator, I don't know.
Student: He says you have to feel that you're connected to the whole.
M. Laitman: Yes?
Student: And in front of me there's the Ten. Is it something I have to build, this kind of relation toward the Ten?
M. Laitman: Yes.
Student: Is this my yardstick, my gauge, my leader?
M. Laitman: Yes, yes.
Student: What does it mean for the future, that he says that it's also toward all the states that will be?
M. Laitman: I don't know, for the meanwhile, why should I think about something unrealistic?
Question (Petah Tikva Center): (25:43) Is it correct to say that the Creator is complete, and my serving the Creator is to serve His goal, meaning to serve the Ten. To help them advance to the purpose of the Creator?
M. Laitman: Yes.
Question (Petah Tikva Center): (26:05) Hanging the earth on nothing: When a harsh judgment comes, the connection disappears and the person doesn't have the basis to build his work. He calls it the kingdom of heaven and then he says that state is called hanging the earth on nothing.
M. Laitman: Yes?
Student: How does a person maintain contact when the Creator took the connection away and he's also in the intention to receive? What is the hanging of the earth on nothing, on no reason, on nothing? How does he maintain contact when the Creator takes the contact away?
M. Laitman: The connection, when it's in the Creator, a person has a direction and he, constantly, yearns to raise a prayer, to speak, to come closer to the Creator in all kinds of forms. And then, in such a way, he eventually succeeds.
Student: In other words, within these states, he can only activate yearning?
M. Laitman: Yes.
Question (Petah Tikva Center): (27:43) Praising the Creator, even though you feel like you didn't receive the filling. Is this seeing the Creator's greatness, to see the wholeness?
M. Laitman: No.
Student: What does it mean, how can you praise when he says, even though you didn't receive the filling?
M. Laitman: Above reason; even if you don't, as it's written, even if, even if the sharp sword.
Student: Is placed on his neck.
M. Laitman: Yes, so don't be the spirit of mercy, the Creator always gives, and he gives all the best. The fact that we can't receive it and instead of good, we feel bad. That shows on the gap between us and our place for correction.
Student: So, here's the point of criticism, that's where I, that's the point I have to put the criticism.
M. Laitman: What criticism?
Student: That I seemingly didn't receive the filling, and I don't want to be separated from the Creator. I want to be in constant connection with Him. So, where's the criticism where I, seemingly, didn't receive the filling, and I have to rise above reason, and feel as if the Creator gave the filling? Where is this criticism that I still maintain connection?
M. Laitman: Pray.
Student: To what should I pray, what should I ask at that moment?
M. Laitman: You have to ask for what you want to reveal, what do you want to understand? What do you want to attain?
Student: In the previous article, you said we have to constantly discover the connection with the Creator, what he wants from us.
M. Laitman: Yes?
Student: Is this a criticism to find out what the Creator wants from me and why I feel what I feel?
M. Laitman: Yes, let's say. Alright Reader, what are we doing?
Reader: (29:52) We have another article by Rabash called, Colors in the Work.
M. Laitman: Yes.
Reader: So, we’re continuing to Article No. 163 in Records. Article 163, Colors in the Work, Assorted Notes by Rabash
Reading (30:15) 163. Colors in the Work 3x
“Left” is called “red” color, which is illumination of Hochma, as in GAR de Hochma.
That person is encircled by a black thread, which is the judgments of the Masach de Hirik that diminish it from GAR.
Blacker than all blacks: Due to the inversion of the addition of judgment out of her turning in the waters of the sea, due to “The heavens will ascend, will descend to the chasms,” that “red” acquired the form of “black,” which is regarded that one who is unsound will acquire the form of black, which multiplies the judgments.
She became black, but she is still not regarded as the actual Malchut, but rather as mitigated by the red of Bina.
M. Laitman: Well, read it!
Re-Reading: (31:35) Again, Colors in the Work.
M. Laitman: Is anything clear from this? Read it again.
Reader: Again, Colors in the Work.
Re-Reading: (32:55) Left is called red color, which is illumination of Hochma, as in GAR of Hochma.
That red is encircled by a black thread, which is the judgments of the Masakh of Chirik that diminish it from GAR. Blacker than all blacks, due to the inversion of the addition of judgment out of her turning in the waters of the sea, due to the heavens will ascend, will descend to the chasms. That red acquired the form of black, which is regarded that one who is unsound, will acquire the form of black, which multiplies the judgments.
She became black, but she is still not regarded as the actual Malchut, but rather as mitigated by the red of Bina.
M. Laitman: Okay? That's the colors we have, everything is in between Malchut and the upper light, all the colors. So, what else do we have?
Reader: (34:40) We have selected excerpts from the sources on the topic of Faithful To The Path: Following In The Footsteps Of Our Teachers.