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

Daily (Morning) Lesson June 28, 2024.

Part 2: Rabash. Letter 50, 51.

Reader: The lesson is based on articles from the Rabash. We are studying, in the “Writings of Rabash,” the letters, letter number 50. It's on page 1510 in the Hebrew, “Writings of Rabash,” and you can ask questions through the Arvut system and Sviva Tova.

Reading: (00:28) Letter 50.

December 22, 1959, Bnei Brak

Hello and all the best to my friend,

The interpreters asked about the verse, “And Jacob was very frightened and distressed.” But the Creator had promised him in the spectacle of the ladder to keep him wherever he went, as it is written, “And I will be with you and keep you wherever you go.” If this is so, why did he have to pray, “Save me please from the hand of my brother, from the hand of Esau”?

The holy Zohar (Vayishlah [Jacob sent], item 70) interprets the words of the angels to Jacob: “And [he] also walks toward you and four hundred men are with him.” It asks, “Why did they tell him so?” It replies, “Because the Creator always wants the prayers of the righteous and crowns Himself with their prayers.” That is, the Creator craves the prayer of the righteous.

Baal HaSulam interpreted why the Creator does not give abundance to the creatures without prayer, but wants them to ask of Him and then He will give them, since it is known that the cow wants to nurse more than the calf wants to suckle. However, there is a rule that there is no light without a Kli (vessel). A Kli means desire, for there is no coercion in spirituality because it is impossible to enjoy something we do not want, as the sensation of pleasure depends primarily on the measure of desire and craving for it. This is why the Creator gives only when the creatures have desire and craving.

The desire is fashioned specifically by prayer, for by feeling a lack, one begins to pray. By this the prayer grows and intensifies until it reaches the necessary measure to receive the upper bestowal. This is why the Creator longs for the prayer of the righteous, since only by that they can receive His abundance.

It is known that we discern two things in His abundance: 1) Surrounding Light, 2) Inner Light. Surrounding Light is what the person will receive in the future, and which he is currently unfit to receive this giving. Inner Light is what a person receives in the present, meaning that the abundance enters him inside.

According to what we said above, that for each thing we must first pray so as to have a Kli to receive the giving, it follows that even after the Creator promised him in the spectacle of the ladder, it is regarded as Surrounding Light. But when he met Esau and needed salvation in the present, he had to pray and show the desire, which is regarded as the Kli for salvation, since it is impossible to receive without a Kli. This is called “Inner Light,” since the promise is called “Surrounding Light,” but when we come to keep our promise in actual fact, we need a prayer, and this is called “Inner Light,” for Surrounding Light is awakening from above, and Inner Light is awakening from below.

With blessings of Torah and friendship,

Baruch Shalom HaLevi Ashlag

Question (Petah Tikva Center): (05:49) Rav, can you explain what it means that the Creator longs for the prayer of the righteous?

M. Laitman: He yearns.

Student: Why? What is in the prayer of the righteous that He yearns for?

M. Laitman: Because He can help them, supply them with the vessels. Because you cannot succeed without the upper light that the Creator evokes.

Student: He says here that the Creator in advance promises something to the creation through Jacob, that He promised something to Jacob, and then he requests help.

M. Laitman: Yes.

Student: And then, that is actually a good state, that the Creator enjoys from that?

M. Laitman: Yes, that He has. Now the created being is asking for it.

Student: So, why do we need to show Him some kind of future state in advance? The creation will reach some kind of distress, it will request help from the Creator, and the Creator will give it to him. Why do we need to go through this whole process, all this surrounding part, and all this thing in the middle?

M. Laitman: Because we see that it's not enough that it's revealed to the Creator. It has to also be revealed to the created being, and in a manner that it's revealed in a way that the created being knows what we need to receive in order to implement, to realize the desire of the Creator.

Student: But he truly knows through that in which he experiences it, that he fails one time, another time, and another time, and then he comes to a request?

M. Laitman: Could be, yes.

Student: Otherwise, how will he come to that?

M. Laitman: There's no righteous in the land that hasn't...

Student: So, why not give it to him in advance, this promise, where it says that there's this promise, and afterward, you need to come and ask for it, and then it becomes implemented. Why not just give that promise in advance?

M. Laitman: Because this is the desire of the Upper. For all the light, meaning all the filling that's in the Creator will pass on to the created being, and to the extent in which the created being can connect with the Creator and bestow to Him, then the Creator could bestow to that environment.

Student: Maybe we can ask differently. The goal is that the created being will become similar to the Creator, right? In adhesion, or however you want to put it. So, in this educational process that the Creator brings the created being through, you could say it's an educational process?

M. Laitman: Let's say.

Student: So, he says that, you know, first you undergo these parts of the path, and then one time and again, the created being fails and needs to ask for help.

M. Laitman: Yes.

Student: What remains of that in the end, where he becomes similar to the Creator?

M. Laitman: That a person now knows what distance there is between him and the Creator, what forces he needs to receive, and in what the Creator assists him exactly. All of that the created being attains.

Student: And still the created being is the created being and the Creator is the Creator. So how do they, in what do they become similar to one another?

M. Laitman: In mutual bestowal. That the Creator enjoys what He receives from the creature, vessels, places upon which He can bestow, and the created being receives from the Creator his desires and his ability to fill them for the Creator; to resemble the Creator.

Student: Meaning the created being learns how to make the correct request time and again, right?

M. Laitman: Yes, yes.

Student: He asks from the Creator what the Creator wants to give and not something else.

M. Laitman: Yes.

Question (Petah Tikva Center): (11:21) There is this in the same paragraph that the friend said that the person's desire becomes empty because of the prayer, because when he feels the deficiency, he starts praying, and then he comes to a point where he can acquire the upper influence, the upper bestowal. What is the difference between the deficiency, the Creator awakens the deficiency and then you need a prayer in order to ask for the deficiency. What is the difference between deficiency and prayer? What's that process?

M. Laitman: This process where a person receives the deficiency of the Creator and from that deficiency he makes it his own deficiency.

Student: And the connector between the deficiency and the self-deficiency is the prayer?

M. Laitman: Prayer, the work of man, yes.

Student: What happens there? What does it mean that the person makes that deficiency the Creator gives him his own?

M. Laitman: Because by that, a real lack of the Creator is made in a person and not what, and not what he had from the source of creation.

Student: How does the prayer turn this poking that the Creator gives me, this deficiency to my own desire? I'll ask it differently maybe. How or what cooks up there? Because it seems like a process of cooking that you get this deficiency and then you cook it and acquire something that's your own. What does the person actually acquire there?

M. Laitman: He acquires, well you could say, kind of like the surrounding light around this deficiency. Where the light illuminates into the lack and a person feels the result of the bestowal of the light in the lack, on the lack. In short, you already have a connection between the light and the deficiency as two opposite things. And from that, you get the correct discernment.

Student: So the true desire that the Creator will give me a fulfillment of His connection between the deficiency that the Creator gave me from nature and the prayer out of the work that a person does and then what remains is this desire that becomes born, a desire. That's really our whole life, right?

M. Laitman: Exactly. Even without spirituality that's how we are.

Question Petah Tikva Center: (15:02) It seems like the Creator awakens us for an egoistic prayer. He gives us this deficiency and then something, I feel like a lack of something, something pains me, and then we ask Him?

M. Laitman: But without the lack we can't even move.

Student: So that's a question. Do we have an ability to advance to a prayer? Meaning, to reach a state where we pray to the Creator so that He will give me what I want but that we'll have a prayer before the deficiency that He awakens in us. A prayer that will allow us to be in adhesion with Him and not one that comes from an egoistic point?

M. Laitman: Pray and see.

Question Petah Tikva Center: (15:47) It is written that the desire is sent for the Kli because without the Kli we cannot receive. We know that the Creator reveals in the Ten. Can you say how the Ten becomes a Kli?

M. Laitman: When they connect together, then each and every one has a certain measure of incorporation with the desires of the friends and by that they are incorporated into one desire. And through that they build the image of the Creator between them. That's it.

Student: What is a Kli, how is it expressed in practice? How does a Kli to receive look?

M. Laitman: A Kli is created from the light. What's the question?

Student: We learn that the Kli receives light. It receives NRNHY at the end of it all, a corrected Kli. A corrected Ten receives those lights. We know that there is equivalence of form and everything that is written in Rabash explains to us how to build that Kli. I don't even know how to ask this, because our work is there. How do we create that Kli so that it will start receiving the lights? Of course, so that the Creator will receive contentment. We need to focus on that, and I'm incapable of even asking the question correctly.

M. Laitman: All right, then we'll wait.

Question Petah Tikva Center: (18:49) So after the person reveals the deficiency of the Creator, he needs to exert and pray so that this deficiency will become as his own, right? And that is already a Kli of bestowal that a person reveals?

M. Laitman: Yes.

Student: And that is a true deficiency of the person?

M. Laitman: Yes.

Student: And how does he strengthen that deficiency? Because there is this fear here that it's something that's already not his, from nature, there's something new that he reveals?

M. Laitman: By connecting with that lack.

Student: And what is the work with the deficiency with the surrounding light, and what is the work with the inner light here?

M. Laitman: It's the same light, just that there's a surrounding part to it, and an internal part to it, as it helps a person divide his desire into the correct realization of the implementation.

Question (Hadera 1): (19:59) Can we say that the deficiency is a means for adhesion? Meaning that the person receives a deficiency in order to convert it into a prayer, and this deficiency distances him from the Creator, and he wants to return back to the Creator. And after the prayer he feels in practice that he received fulfillment for that deficiency?

M. Laitman: Yes.

Question (Latin 1): (20:40) Past and present connect with the surrounding light and the inner light. The Creator is always with us, but on the other hand we need to feel that the Creator is not there. So how can these two states connect?

M. Laitman: I don't understand you.

Student: We have two states, inner light and surrounding light, future and present, the Creator is with us at every single moment. But on the other hand we need to feel that the Creator is not there. So how can we connect these two states where the presence of the Creator is there and then is not there?

M. Laitman: We need to rise to the surrounding light from the internal light that I reveal now, yes. And this is done through raising MAN. By the raising of MAN.

Question Haifa 1: (22:05) In order to keep the promise in the awakening from below, as it's written there, we need to ask, they have very nice words about that, from the (...). If you would let me read that as a short excerpt. The Creator wants those who bless Him and His yearning is for the blessing from below. Because the blessing awakens and lights that candle that does not light the Malchut. And it strengthens it with a great force to rise upward, in a Zivug with Zeir Anpin as it is written, that I will honor you, that we will honor those angels of the Creator. L'Chaim.

Question Petah Tikva Center: (23:08) What is salvation? He writes that we need to precede everything with prayer. And even after the Creator promised him in the spectacle of the ladder, it is regarded as surrounding light. But when he met Esau and needed salvation in the present, he had to pray and show the desire, which is regarded as the Kli for salvation, since it is impossible to receive without a Kli. So what is salvation? Because I thought salvation would solve the situation, but here it just says that it starts the situation, it opens the door.

M. Laitman: No, salvation is the light, the special light that comes from the Creator to the created being, and raises the created being from his state to a state in which He can operate.

Student: It's the beginning of the action, right?

M. Laitman: Well, yes.

Question Petah Tikva Center: (24:20) We learned in the first part of the lesson, the “Writings of the Last Generation" by Baal HaSulam. Can I ask, what is the connection between the first part and what we are now learning? Is there a connection?

M. Laitman: Look, all together all the parts of the Torah are not differentiated. It's simply one Torah. That's why, of course there's a connection.

Student: We learn, we've been learning already for many years. We've been in a certain lab, which is the most unique lab for the awareness of the created being.

M. Laitman: For the recognition of the soul.

Student: Could there be a state where the will to receive will express somewhat that there is some kind of awareness that it can enjoy from? Can it relinquish something that it can enjoy? Is there such a state as that?

M. Laitman: Yes, of course.

Student: How will it relinquish it?

M. Laitman: It won't want to use the will to receive, only for Him to have a greater pleasure.

Student: A greater one, it will get a greater pleasure and it will always look at some kind of pleasure that it will have?

M. Laitman: Yes.

Student: Meaning that this place where the will to receive will relinquish itself, and will look for the benefit of the others?

M. Laitman: Oh, that's what you mean. Well, well.

Student: It's from that in which it will be despaired from its own forces. It will see that it has no chance of extra nourishment for its’ will to receive?

M. Laitman: Yes, let's say it's like that, but there could also be other reasons.

Student: Meaning everything that reveals to us in our eyes in this reality today, reveals to our eyes because we will lose hope in it, so that we'll get to know it and we'll know that it's not possible to feel pleasure in that anymore?

M. Laitman: Yes, let's say.

Question Petah Tikva Center: (26:49) What is there in the prayers of the righteous that are not in my own prayers?

M. Laitman: They pray for the whole collective. They want to reach such a degree that their entire desire will just be towards the Creator. To crystallize all the small desires from the created beings and to present them to the Creator. Still, in none of us we don't have such a great, whole and guided desire.

Student: If they're righteous, why should they pray? What do they pray on? What do they pray for?

M. Laitman: The righteous are included in the Creator, and to the extent in which they're capable, each according to one's degree, raise to the Creator the lacks of the rest of the souls.

Student: And the Creator prefers prayers of certain people? He has such a calculation with prayers?

M. Laitman: There is such a calculation, yes. There are all kinds of souls. There are high souls, or not so high and so on.

Question Petah Tikva Center: (28:33) We sometimes say that the purpose of study is to draw the surrounding light. It's as if a person comes with a small deficiency, a small Kli that he can feel his state in now. From that, in which he reads a hundred words from Rabash and that we scrutinize it together, then we suddenly understand that there is this huge surrounding light, this infinite surrounding light, which pressures the person and tells him, grow, grow your deficiency. It also gives him this feeling that the Creator accompanies him, the whole path along from the beginning.

When the person understands that his deficiency comes from the Creator, and also his awakening from the point of the heart, and also the suffering he feels is from the Creator, and also the study that we do together and all that surrounding light in this whole process, the Creator treats. It gives this feeling that just to relax, calm down, and let the Creator do everything without, other than looking and seeing that the Creator deals with this whole movie, so the person has nothing to do with himself?

M. Laitman: And why to look and see?

Student: That's how we see from the study, from the discussions, as we see how he accepted me from behind and before.

M. Laitman: You don't want anything.

Student: Yes, what do I have to add, only corruptions, all kinds of things emerge from the ego. On the other hand, what is the addition of a person so that it is him that brings the deficiency? What does the person have here?

M. Laitman: A person’s addition in creation is that he wants to crown the Creator above everything.

Student: Meaning other than understanding that the Creator fills the whole of reality before it existed, after it'll exist, and deals with everything that awakens. The person has nothing but to open his eyes and to see that he has nothing else to add?

M. Laitman: It’s that little?

Student: It's frustrating.

M. Laitman: What did you think, you're going to be the new Napoleon?

Student: It's as if the person always wants to reveal to understand, to know and at the end of the process he understands he's nothing, he's a zero. That's a great success.

M. Laitman: No, the fact that he's nothing is the truth to begin with. It's too bad that you invested your whole life to come to that truth. But besides that, where you cared for yourself all the time and now you discover that you're a zero, what about the rest of creation and the Creator? You forget about them.

Student: It's all His.

M. Laitman: It also was His. Well, so what's the difference? What's the difference from before creation and after the end of correction?

Student: There is no difference. In the middle there is this process of concealment, where a person feels that he can attain, that he can progress and in the end he does nothing.

M. Laitman: That's how it is.

Question Petah Tikva Center: (32:44) He's talking here about two discernments, inner light and surrounding light that was discussed. We know that we're going on the path more than once a person cannot reach the attainment of a screen and then he cannot enjoy in the present from the inner light. Despite that, the surrounding light we're talking about the future lights that will enter, is it correct to say that specifically the surrounding light is the one that protects us on the path?

It's what keeps us from falling on the path, from that yearning for the mutual, for this future illumination that we're drawn to that distant light. Is it correct for us to see it in such a way? That it's a certain angle that I'm always trying to enter into the depth of, because the moment that the inner light, he doesn't have a screen, he can't enjoy, he can't advance. However, the yearning for the future illumination always gives us something that's attracting us, so you're given a temptation, and that's what holds us on the path. Can you see it this way, Rav?

M. Laitman: No. You're telling us that the main thing is…

Student: Something that will give us hope, some light that attracts us. I know that some future illumination awaits me, it gives me, of course we don't cancel the inner light, but the inner light won't enter if we don't have a screen, so at that moment the person doesn't have it, so there's nothing that will pull him, that will attract him?

M. Laitman: No.

Student: It's too complicated, you're saying?

M. Laitman: It's not too complicated, it's lacking.

Student: That's a question of scrutiny, but nevertheless, thank you, Rav.

Question Petah Tikva Center: (35:09) About what the friend said, that you feel in the end that he’s just a zero. Can we say the difference between before creation and the end of correction, is that the end of correction, a person is not just a zero, his longing is eternal. His longing is eternal, that is it, he is zero but his longing is endless.

M. Laitman: Okay, nice.

Question Petah Tikva Center: (35:55) Yaakov prayed for his brother. Why specifically from his brother?

M. Laitman: What do you mean?

Student: Meaning, let's say from Levan, he didn't ask. It was Levan, he didn't ask. Now that he's in Gadlut and he has assets, his property, he's asking for a state of prayer. How does that work around?

M. Laitman: I don't know.

Student: What I'm actually asking is, I see that specifically what the Creator gave us in life bothers him to pray. It blocks from a state of prayer. How do we come to confidence in prayer?

M. Laitman: That's already something else. Confidence in prayer, confidence in prayer, the person needs to be certain that the Creator hears, and not just that He hears, but that He awakens this entire form through which the person constructs the prayer. That He sees from one end of the world to the other. And from that he assembles the prayer. And that the main thing for the Creator is that the person seeks Him. And that the person seeks the Creator through all means possible. Through the Kelim, the vessels, through the lights, through the Reshimot, records, in a direct way, in a surrounding, in a returning way.

The person has all of that and the person tries to seek the Creator in that same darkness. And when he finds Him, then he knows that this is the Creator. Because that is how it reveals to him. That is how the upper bestowal reveals to him. Okay, we're done with that. We're done. What else do we have?

Reader: We have another letter, but we can move to Pirkei Avot.

M. Laitman: What is the letter?

Reader: Letter 51. It's also there or Pirkei Avot.

M. Laitman: It's quite a complex letter. Please, letter 51.

Reader: So we're continuing to Letter 51 in the “Writings of Rabash.”

Reading: (39:28) Letter 51.

March 27, 1960, Bnei Brak

Hello and all the best to my friend,

I hereby confirm that I received your congratulation telegram for my daughter’s wedding, along with the triple blessing. May your household always know joy, merriment, happiness, and contentment.

I am writing to you what I said on Shabbat, portion of the [new] month. RASHI says about the verse, “This month shall be for you the beginning of the months.” These are his words. “Moses was perplexed regarding the beginning of the moon, to what extent should she be seen and be worthy of sanctifying? He showed him with the finger the moon in the sky and said to him: ‘This see and sanctify.’” RASHI also interprets the verse, “In the beginning [God] created, and these are his words: “Rabbi Yitzhak said, ‘He should have begun the Torah from “This month shall be for you,” which is the first commandment that Israel were commanded. What is the reason it began with ‘In the beginning’? It is because He told His works to His people to give them the inheritance of the nations. Thus, should the nations say to Israel, ‘You are robbers, you have conquered the lands of seven nations,’ they will reply, ‘The whole earth belongs to the Creator; He created it and gave it to whom He pleases. Upon His wish he gave it to them, and upon His wish He took it from them and gave it to us.’”

We should understand, 1) Why Moses found this more perplexing than other things? 2) Had the Torah not begun with “In the beginning,” could it be said that it was not the Creator who created the world?

We should interpret this according to the ethics. The earth is called a “body.” The Creator created the body and gave it to the nations of the world, meaning to the evil inclination, for as soon as one is born, the evil inclination enters him, as it is written, “For the inclination of a man’s heart is evil from his youth.” Hence, the evil inclination, which is the nations, say that the body belongs to them, meaning that they must govern it and do with it whatever they want.

Therefore, after thirteen years, when the good inclination comes and wishes to enter the body and govern it, and wishes to throw out the evil inclination, the evil inclination claims, “You are robbers,” for the good inclination is called Israel. It follows that the nations say that they want to steal the bodies, which belong to them, for they are arguing, “The Creator has given to us all the bodies, and after only thirteen years you, Israelis, meaning the good inclination, want to rob us of this body.”

Here comes the reply that the Torah begins with “In the beginning,” for Israel are called Resheet (beginning). That is, the Creator created the world only for Israel, and the fact that He had let the nations govern the body first is only so as to give room for choice and to be able to enjoy all of His bounty without any shame.

This is the meaning of what RASHI says, “and gave it to whom He pleases,” meaning to Israel. This is the beginning of the intention, to give the people of Israel the full dominion over the body, as the goal is that the evil inclination will control the body. This is the meaning of “Upon His wish he gave it to them,” meaning that His giving to the evil inclination in the beginning was according to His will so that this way the people of Israel would have room to work on choice. “…and upon His wish He took it from them,” meaning that it was all according to one desire, and the Creator did not change His mind. Thus, it cannot be said that in the beginning He gave power to the nations and then regretted it and gave it to Israel. Rather, it was all according to one desire, meaning one thought and intention. This is the precision that RASHI makes, “Upon His wish he gave it to them, and upon His wish He took it,” etc.

It follows that in order to have choice, he first gave the command to the evil inclination. This is why the world is in concealment, for concealing the face gives room for choice.

Also, it is known that the moon implies Shechina (Divinity), meaning faith, and one must constantly renew the faith. This is what bewildered Moses, since in its inception, the moon is in utter Katnut (smallness), meaning that it is the time of concealment. And then the Creator said to him: “This see and sanctify,” that the greatest holiness is precisely when a person can sanctify himself even during the greatest concealment, and then … with exile from Egypt.

From your friend who wishes you and your family all the best,

Baruch Shalom HaLevi Ashlag

Student: (47:00) In the end he writes, the greater holiness is when a person can sanctify himself, even during the greatest concealment. How does a person sanctify himself?

M. Laitman: Through adhesion with the upper one.

Student: And during the greatest concealment, meaning there is no upper in his reality, he doesn't grasp, he doesn't see, he doesn't feel and he's trying to adhere to that?

M. Laitman: Yes.

Question Petah Tikva Center: (47:49) If such an approach would receive in Israel and then the world, like Rabash writes towards the world, towards the nations, towards Israel, land, also that's what everyone's fighting. Really, millennia have passed. Why can't humanity accept such an approach which is pretty logical? How can a person even believe in such a thing? Let's say it's written logically, okay. What, let's say I'll call a thousand people, why do they need to believe something here? That it's so, that the Creator created it, gave it like this?

M. Laitman: All of your questions cannot be solved but through the revelation of the Creator, so we need to come closer to that. We need to look forward to that.

Student: Meaning if a person doesn't have a point in their heart he can't accept this approach?

M. Laitman: No.

Student: And we can't awaken this point in him, only the Creator awakens that point?

M. Laitman: Yes.

Question Petah Tikva Center: (49:10) If you have a little bit more patience, I have about the previous letter a question. There was a matter there where the abundance is divided into surrounding light and internal light. The question is how to differentiate between inner and surrounding light. Because the surrounding light, when a person even receives an assurance or a yearning or longing, it's felt in him as pleasure. And pleasure is seemingly also internal. What's the difference between the pleasure that you receive from the surrounding light and the pleasure you receive from an internal light?

M. Laitman: It's a dressing and the dressing on the pleasure.

Student: Are there also different dressings within the inner light, right? So all together these are different degrees of dressing? Or is there an essential, true essential difference between the two in the pleasure?

M. Laitman: There is a difference in the pleasure. That there is an inner pleasure and a surrounding pleasure, it's a big difference.

Student: In the letter he speaks about Jacob and Esau and this is a matter that the inner light comes. But I think that maybe we could also attribute it to what's happening with Hebrew, how he gets a promise and he wants it to be realized, so he asks about the realization when he comes to Egypt. So also Egypt is kind of our ability to attain an inner dressing, to come to the inner feeling of things.

M. Laitman: Yes, from every single state.

Question Petah Tikva Center: (51:24) He says that Moses is contemplating and he's saying, correct, I need to renew my faith each time, but what do I do when it's small and I can't even see it and there's nothing to do there? Where will I have the strength to do anything there? So he says, see and sanctify. I think this is very clear, because Moses understands that probably faith is life and you can't live without that. But on the other hand, we have many disturbances, many concealments, many things. What to do specifically when there is no faith? What's the answer he receives?

M. Laitman: If there's none at all, so the person doesn't feel that he has a lack of faith. He has nothing to compare it with. But if he does have a lack of faith, even the smallest possible, it's a sign that there illuminates to him from the surrounding light, and he feels that he lacks faith. He might not be able to translate it correctly to himself but he already has that.

Student: So what's his answer? See it like this and sanctify? How can you sanctify something that's very small?

M. Laitman: Yes, because he belongs to the biggest thing possible, even though it appears to you as the smallest thing possible.

Student: So it's actually telling him you're lacking the greatness of the Creator?

M. Laitman: Yes, right.

Question Petah Tikva Center: (53:17) I just wanted to update that on Sunday we have our event, the friends are gathering for a unity evening connection, that we will sit together and gather your friends with the goal to strengthen for the sake of everyone. That's our trend, to strengthen between us as much as possible, for us to be ready and even worthy to go out and emerge to the public.

I wanted to ask, there's friends who are seeing this, another event, in a series of events, not a special event, and I wanted to understand, what's the contribution of every friend that comes to such an event and what does he contribute his participation and not all of us have to gather?

M. Laitman: Not all of us needs to enter, but whoever does not enter, it seems that he simply disregards the opportunity that he has to get support and forces from the society, and that is truly a great complaint. But I think that pretty much everyone needs to come to such an event, to such a gathering and to me it seems very important.

Student: When friends gather together like this, at home, what's special, what's the opportunity that's in that moment, in that state, in that standing?

M. Laitman: In this place I think there's a room for connection and the Creator will help us in that. And there's a place for mutual help, that each shall help his friend, in that we will be as one man with one heart, at least somewhat. And I hope that from that we will feel the extent to which our connection renews. And that's what's most important.

Student: At the beginning of the lesson at one point you said that a wise person sees what will be born, that we still need to see what will be born from our Kelim. A wise person sees our Kli. What do you see towards the future of our world Kli?

M. Laitman: I think our world Kli will grow in quality. And it's not a matter of quantitative. It's not a quantitative matter, it's a qualitative one, like in spirituality in general. And as much as we will progress we will see that the quantity will remain more or less the same, or it might even get lesser. And the quality will increase even beyond everything. That is all. Like we see now, too, in relation to the whole world, who is the Creator, what is the attainment of the Creator, what, how, how much these things are borderline even though they are above everything.

Student: Don't we need to have concerns about our quantity, our size, for us to grow, to aspire to be heroes in quantity?

M. Laitman: No. It will grow by itself a little and it will grow to the same extent that we are needy of it, from those nations and places that we need. But we don't need to be concerned about that.

Student: But nevertheless, quantitatively, do you expect that our group will grow in hundreds, thousands, millions will join, or not? Like what we are seeing right now is more or less.

M. Laitman: I think it will be close to the numbers that the Torah marks for us, 600,000, something like that.

Student: And most of our concern should be the quality of our strengthening of the connection between us.

M. Laitman: Yes. Okay, thank you.

Reader: (59:00) Announcements.

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria20. Feb. 2024(Mañana)Parte 1 Rabash. Artículo 22 (1991)

Parte 1 Rabash. Artículo 22 (1991)

Rabash. Artículo 22 (1991)

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria20. Feb. 2024(Mañana)
Parte 1 Rabash. Artículo 22 (1991)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm