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

Daily Lesson (Afternoon), July 6, 2024.

Part 1: Rabash. Letter 71

Hello, we're reading in the Writings of Rabash, Volume 2, reading Letter No. 71. You can find study material in Sviva Tova and the Arvut system and send live questions to the sites as well. Anyone who asks a question here in the study hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear.

Reading Article: (00:37): Rabash Letter No. 71.

To my friend, I do long to know how you are doing.

“Thus you shall say to the house of Jacob and tell the sons of Israel.” RASHI interpreted “to the house of Jacob” to be the women—speak to them with a soft tongue. “And tell the sons of Israel”—punishments and precisions—he interpreted it to be to the men, words that are as hard as tendons (Mechilta).

It is said in The Zohar (Jethro, item 161): “Thus you shall say to the house of Jacob,” meaning by saying, from the side of judgment. “And tell the sons of Israel,” the sons of Israel means the men, who come from the side of Rachamim [mercy].”

It seems from the words of The Zohar that to the women it is in saying, which is from the side of judgment, since women are from the quality of judgment, and to the men, “tell,” with the quality of mercy, for they come from mercy.

But the words of RASHI imply the opposite, that with the men you will speak words as hard as tendons, and to the women you should speak with a soft tongue.

We should interpret that they are saying the same thing, but first we need to understand what is judgment and what is mercy. Judgment is when two people go to court, one says, “It is all mine,” and the other says, “It is all mine.” That is, one who argues, “It is all mine,” is regarded as judgment. Mercy means giving, which is as our sages said, “As He is merciful, so you are merciful.” It follows from the above that the quality of judgment means one who is receiving, and mercy is one who is giving.

A female is one who is deficient, meaning receiving, and a male is one who is in a state of giving.

Accordingly, it follows that a female is judgment, meaning receiving. If one who is receiving is told to engage in bestowal, he cannot do it because it is against his nature. Therefore, when we want him to engage in work of the Creator, we must speak to him with a soft tongue, meaning with a language he understands, namely the language of reception. This is so because one who is in a state of Nukva [female], which is judgment, agrees to work only in order to receive reward. This is called “with a soft tongue.”

To the men, who are regarded as “giving,” it is possible to speak with a tongue “as hard as tendons,” for bestowal is difficult for the body to hear, since the body wants specifically to receive. And since he is regarded as a male, meaning has the power to overcome—that he overcome his qualities—we speak to him from the side of mercy, for mercy means bestowal.

By that we will understand the words of RASHI: “to the house of Jacob” is the women; speak to them with a soft tongue.” That is, one who is in a state of female, who cannot prevail over the power of the body, and he is called “female,” as in “He was as faint as a female,” we must speak to him with a soft tongue, namely in order to receive reward. To this the body agrees.

To the men, it is with a harsh tongue, namely bestowal, with which it is difficult for the body to agree. However, he has the power to overcome, so we can speak to him with a tongue of mercy, which means bestowal.

May the Creator help us overcome the evil within us and may we be rewarded with the reception of the Torah.

From your friend who awaits hearing good news from you,

Baruch Shalom HaLevi Ashlag

M. Laitman: Let's read it again.

Re-reading Article: (07:55) Again, Rabash Letter No. 7

Question (Petah Tikva Center): (14:44) I understand that this whole battle is in a person, this whole male, female. When do I need to talk to myself with a soft tongue, and when do I need to do judgment with myself? He is teaching me how to manage things with myself on the way and become closer to the Creator, each time. So, how do I do it? What does it mean to speak with a soft tongue, first of all?

M. Laitman: If you are on the side of the female or the side of the male in you, when do you have to use a soft tongue, speak softly?

Student: When I, seemingly, need to overcome.

M. Laitman: When she was exhausted as a female, and then you have to speak in such a way that you can receive help, yes? You have the power to overcome, you are called male.

Student: Am I working on myself, seemingly? I don't know if it's correct, but I'm constantly working on my internality in such a way that I'm showing the Creator my direction, how much I want to come closer to Him, meaning I'm working on myself all the time, actually? It's internal work, where I seemingly choose each time between judgment and really how much I want to come and overcome and all the states He's giving me? That's my daily battle, actually? So, how do I actually understand that I, each time, am doing the correct judgment to myself? How do I, each time that I overcome, know that I truly have overcome? Is it through my friends, this overcoming; is it in cooperation with all the Kli of the friends? Is this overcoming actually through incorporation with the friends actually through the states that the Creator is bringing me through my ten?

M. Laitman: Yes.

Student: So, here, each time I make the decision through my work with my friends for the true intention to make the intention for the Creator. So, the connection between us will come closer and closer between us to Him. Is that the decision making, here, the judgment?

M. Laitman: Yes.

Question (W Petah Tikva Center): (17:42) In truth, I was a little confused in the beginning because a harsh tongue from mercy seems like an opposite thing in the intellect. But the second time it was read, I felt like the whole article comes to teach me to justify the Creator. Meaning, I felt that the way the Creator is behaving with us right now, or with me and the states that He gives me, it's like if it's with a hard tongue, I have the measure of overcoming. And if it's soft, then I'm in the will to receive and I need to be drawn, slowly. Is that correct, that it's connected to justifying the Creator for the states He gives us?

M. Laitman: Maybe you can say it in a more concise way or more confined?

Student: That, when the Creator operates with me in a harsh, hard way, it’s actually working with you in the form of mercy?

M. Laitman: Yes, so what? When you feel the Creator is working with you, what should you do?

Student: To justify Him and operate from the measure of mercy with the states that are revealed? Meaning I also need to operate from the state of mercy like Him?

M. Laitman: Let's say.

Student: Although, when He operates with a hard tongue it's more difficult to justify. I guess it means that there, there's the place where I have the opportunity to overcome and take the measure of mercy out of myself. Otherwise it won't if there's a harsh tongue, a hard tongue?

M. Laitman: Yes, likely. yes.

Question (W Petah Tikva Center): (20:15) If I understand correctly, then the measure of mercy is in the ego, to give an incentive to the ego, like a sweet, like a child that doesn't want to do something. And the measure of judgment is when you have the forces to go against the desire because the Creator commanded. In order to bring contentment to the Creator because you want to bestow, and you don't need to give like an incentive. Can you also relate to this as from Lo Lishma to Lishma? Are these only two things?

M. Laitman: Not yet.

Student: So, these are just two ways that I can work with my will to receive if I see that I'm not strong enough to do something. Then to give myself an incentive of honor, confidence, friendship, to do something that I'm not capable of?

M. Laitman: Yes, that's possible.

Student: Can we also relate to this in dissemination or the work in the Ten? If I see that a friend can't overcome, then give a different stimulus or can you go outwards? So, to convince through, it'll be a better life?

M. Laitman: Yes, it's possible.

Question (W Petah Tikva Center): (21:39) Who is the speaker, here, who says, speak to Him? It's like the whole article is about speaking, speak to Him like this, speak to Him like that. Who is the one that's speaking?

M. Laitman: I think the person, the man, the human in us.

Student: The higher part inside of me?

M. Laitman: Yes?

Student: So, I decide what he'll tell me and how he will turn to me, this part?

M. Laitman: Not to you, to the Creator.

Student: The dialogue, is it between the person and the Creator?

M. Laitman: Yes.

Student Who is he saying: Speak to Him this way and speak to Him that way? For the Creator to talk to us that way? Or for us to talk to the Creator that way?

M. Laitman: This inner voice is how you want to turn to the Creator.

Student: I can turn to the Creator with judgment? Who am I, all in all?

M. Laitman: What do you mean?

Student: This article really confused me, I didn't understand, who's against who?. Can you arrange, it's like, it's spine, maybe?

M. Laitman Reads: “Thus you shall say to the house of Jacob and tell the sons of Israel.” RASHI interpreted “to the house of Jacob” to be the women—speak to them with a soft tongue”, to the women. “And tell the sons of Israel”—punishments and precisions—he interpreted it to be to the men, words that are as hard as tendons (Mechilta).” So strong, so harsh. “It is said in The Zohar (Jethro, item 161): “Thus you shall say to the house of Jacob,” meaning by saying, from the side of judgment. “And tell the sons of Israel,” the sons of Israel means the men, “who come from the side of Rachamim [mercy].”What do we understand fr om here? Tell me.

Student: When he says, thus you shall say, he's turning to someone, who's he turning to, to a person, to the Creator? Who is this written to?

M. Laitman: He speaks to the people, to Israel.

Student: That what, for them to turn to the Creator, in what manner?

M. Laitman: What do you see from that? Thus, you shall say to the house of Jacob.

Student: If I imagine it, it's like he's turning to the leader of the people, and saying, when you turn to the men, talk to them in a crucial way, and when you speak to the women, talk to them softly, because they can't deal with it, they do need to deal with it. So, this is all the address to the leader of the people. Who is this speaker? So, who's leading us? How to relate this to us? I don't understand.

M. Laitman: Let's continue reading. “But the words of RASHI imply the opposite, that with the men you will speak words as hard as tendons, and to the women you should speak with a soft tongue. (As you are saying.)” We should interpret that they are saying the same thing, but first we need to understand what is judgment and what is mercy. Judgment is when two people go to court, one says, “It is all mine,” and the other says, “It is all mine.” That is, one who argues, “It is all mine,” is regarded as judgment. Mercy means giving, which is as our sages said, “As He is merciful, so you are merciful.” It follows from the above that the quality of judgment means one who is receiving, and mercy is one who is giving. Is it clear thus far?

Question (W Petah Tikva Center): (27:03) You answered a friend earlier that it is talking about an inner voice inside us, if it is the people of Israel, we are talking about the measure of judgment which is receiving. And female, women, and there is no strength to overcome, and therefore they receive in order to receive a reward. That was the house of Jacob, the house of Israel is the measure of mercy, bestowing, males.

M. Laitman: Wait, you are jumping to the end of the letter.

Question (W Petah Tikva Center): (27:47) Could it be that what the student said, she meant that this dialogue that is going on inside of me is between a person which is higher than me? And the ego which is inside of me, is that the dialogue? And when I feel that I am weak, that I am in my will to receive, then I have to talk to myself with my ego in a softer way’ is that what it talks about?

M. Laitman: No, no, that is not what we are talking about.

Student: Then I don't understand either.

Question (W Petah Tikva Center): (28:43) Maybe it is worthwhile to do an introduction, kind of. This sentence of Jacob and Israel is. Where the Creator said to Moses, tell the house of Jacob, and then he is trying to explain the difference between the sons of Israel and the house of Jacob. And when Rashi says he would have to talk softly to the women, he said to the men, because Israel is the desire to bestow, one who is already in the desire to bestow. And the house of Jacob is the one who is not yet in the desire to bestow; there is a certain difference between what Rashi says and what the Zohar says. And it is, seemingly, a difference. And then what Rabash does, he is trying to arrange for us the, seeming, difference between how you relate to someone who is already in the desire to bestow and one who is not in the desire to bestow. Can you relate to it also internally inside a person, and also outwards towards work with others, different layers?

M. Laitman: That is what he is saying: “A female is one who is deficient, meaning receiving. And a male is one who is in a state of giving. Accordingly, it follows that a female is judgment, meaning receiving. If one who is receiving is told to engage in bestowal, he cannot do it because it is against his nature. Therefore, when we want him to engage in work of the Creator, we must speak to him with a soft tongue. Meaning with a language he understands, namely the language of reception. This is so because one who is in a state of Nukva [female], which is judgment, agrees to work only in order to receive reward. This is called “with a soft tongue.” We relate to him according to his ability to overcome and to work with the screen. “To the men, who are regarded as “giving,” it is possible to speak with a tongue “as hard as tendons,” for bestowal is difficult for the body to hear since the body wants specifically to receive. And since he is regarded as a male, meaning has the power to overcome—that he overcome his qualities—we speak to him from the side of mercy”, from mercy means bestowal. By that we will understand the words of RASHI: “to the house of Jacob” is the women, speak to them with a soft tongue.” That is, one who is in a state of female, who cannot prevail over the power of the body, and he is called female, as in “He was as faint as a female.” Then, we must speak to him with a soft tongue, namely in order to receive reward. To this the body agrees. And to the men, it is with a harsh tongue, namely bestowal, with which it is difficult for the body to agree. However, he has the power to overcome, so we can speak to him with a tongue of mercy, which means bestowal”. That is the letter. Okay?

Question (W Petah Tikva Center): (33:16) Why is my impression that if we talk with a soft tongue, it's someone weak? Why isn't softness a strength or a force?

M. Laitman: Because female is considered, as faint as a female.

Student: Not necessarily men and women, I understand there's a certain example, here, but today we're in a world that I heard you saying that it's the same thing. So I'm not asking about male and female, I'm asking why a language or a tongue that is soft and round is considered weak? Or is it just my impression?

M. Laitman: It's your impression.

Question (W Petah Tikva Center): (34:25) If I understood, correctly, it's explained that the measure of judgment, actually, he calls this a soft measure. And in order to receive a reward and judgment, which sounds kind of harsh to us. But that's actually considered a soft way, and mercy, the measure of mercy, is the hard measure? Is that quality because it's the quality to bestow, and actually merciful. Mercy is hard.

M. Laitman: Okay.

Question (Petah Tikva Center): (35:07) I understand what it means to talk to the ego or someone weak in a soft way. But someone who can overcome it in the measure of mercy, what's the advice here? Meaning, what is it for a male to be able to overcome, what does it mean to talk in mercy to him?

M. Laitman: He should activate himself in the measure of mercy.

Student: He can already overcome his desire?

M. Laitman: We're not talking about him, we're talking about toward the other. We speak relative to the other.

Student: What does that mean?

M. Laitman: The person, not that he is working with himself, rather toward the other.

Question (Petah Tikva Center): (36:21) A person whose point in the heart awakens and he is on the path. And is going on the way and he feels that there's a difficulty. Does that consider that a person is being related to, with mercy or judgment by the Creator?

M. Laitman: It depends on how a person accepts it.

Student: He's still in vessels of reception, he's going in order to acquire vessels of bestowal, and he feels that he has difficulty.

M. Laitman: Meaning that he is now facing an opportunity to turn with vessels of bestowal and he sees that it's impossible with his own power.

Student: He doesn't feel that he has an opportunity, he feels difficulty.

M. Laitman: Difficulty in what?

Student: The manner in which reality is revealed to him makes it difficult for him to continue in bestowal. It seemingly puts obstacles before him, and I'm trying to understand and also to ask. Is this the Creator relating to him in judgment or in mercy? Or is it the person who decides whether he's related this way or that way?

M. Laitman: Yes.

Student: Now friends in the Ten are going through all kinds of things and they're all exposed, you can't even hide anymore. And how can a Ten bestow upon a person that, from a state that he feels that it's judgment for him to feel it as mercy. Is that a power that the Ten has, or is it only a person?

M. Laitman: According to the example, only example.

Question (Petah Tikva Center): (38:50) He writes that the Creator will help us be rewarded with the Torah, if the Creator helps us. It's a great pleasure, he explains that inside us there are two forces, something called the measure of judgment, relates to the will to receive. And the measure of mercy, which is related to the desire to bestow. And we also learn in other places that he says that there's some kind of action that we do, we connect the measure of judgment in us, the desire to bestow and the desire to receive inside of us. And then maybe we will receive the Torah, the great pleasure.

M. Laitman: So, what are you trying to say?

Student: My question is how do we share because inside of us there's both the desire to receive and the desire to bestow. There are actions that I do to the society because I want to bestow to them and there are actions I do in order to receive. How do I connect these two forces in me, in order to receive? I understand that if I connect them, I receive this pleasure called Torah. How do I connect these two forces that are in me and are contradicted?

M. Laitman: If you had an opportunity to both receive and to bestow, and it was clear to you that if you're combining both, you're making a correct action. In return for that, you reveal something called Torah, do you understand that, do you agree with that? So what's the problem here?

Student: First of all, the questions that we're asking, it's like if we're in the darkness. We don't know these forces that are inside of us. We don't know how to operate them, correctly, it's like we don't know where we are. And the question is in order to scrutinize how do we do this action called for us to merit the Torah for us to connect these two opposite forces inside of us? That seems to me, this whole article is what he's talking about.

M. Laitman: I don't understand, what's the difficulty, here?

Question (W Petah Tikva Center): (41:50) I do understand that these two forces are in a person. But it could be that it's also talking about the measure of judgment that we're going through as a nation now, that we're all separated, and there's hatred, and there's also the measure of judgment, and wars, and problems, and sufferings. When we will come to a society that is corrected and good, according to Baal HaSulam’s teachings, then we will also have the measure of mercy?

M. Laitman: It depends on how we relate to what we have.

Student: Exactly, so that's the second question: How will we relate to each other, in that case?

M. Laitman: If I accept every address from the Creator in the way that He's doing it, then it's all mercy. And the Creator relates to me in a good way, and in return, I wish to bestow to Him, that He's turning to me with the measure of mercy and I relate to Him with the measure of mercy. In such a way, we are in equivalence, now, all we need is to reach a certain height, a certain level.

Student: So, it's first of all, to justify the Creator in everything that we see; that He's The Good That Does Good. The question is how can we influence our whole society, our whole nation so that also the measure of mercy will be upon all that we see right now that's happening around us?

M. Laitman: You can't, you're not connected to the entire nation. How can you bestow to the nation, to the people?

Student: Baal HaSulam's teaching talks about building a society that's worthy, where each takes according to his needs and gives all that he can. So, these things kind of connect for me. So, how can we do this, truly, to advance this, to give life to it?

M. Laitman: We need to be connected, and we'll try to bestow to the people, and hope that it's reaching the Creator and He will finish this work for us.

Question (Petah Tikva Center): (45:01) It sounds to me in a very simple way, what we read now, that everything is measured according to the goal. Meaning what the Creator wants is to advance us to Him: Whoever is in the form of female, which is reception, He talks with him in a soft way to bring him closer to Him. And whoever is already in the matter of bestowal, then the Creator gives him additional things to overcome, additional things to come close and to yearn with. And by this, the Creator develops in us a desire. And that's the whole simplicity, I'm sure there's endless depth, here, but even in the simplest way, that's what we look at?

M. Laitman: Let's say that you're right.

Question (Petah Tikva Center): (45:50) If someone has already acquired the quality of bestowal and is in the matter of male. Logically for him, when you turn to Him with the measure of mercy, the language should be soft because he should receive the quality of bestowal as something soft, pleasant and good, there's a charm in it. Here it's written that he's talking in this hard language, here, because for him it's already hard.

M. Laitman: I think it's because he still can't discern the language. That's why it seems foreign to his ear.

Student: If he's half-half, he can: To a certain extent, be in the matter of female and also in male, so it's like a certain struggle inside of him.

M. Laitman: Yes.

Question (Petah Tikva Center): (47:15) You said that the leader of the people is talking to something inside me. So. is it the degree, the upper degree? Meaning it's like a description of the upper degree? I'm actually talking to myself as if it’s so?

M. Laitman: Yes.

Student: I understand that in the upper degree, I have the perception of something soft, pleasant for me, good for me. Not even according to the quality of bestowal but something that attracts me to the upper degree. And we need to understand that the upper degree is is one of more limitations, judgment, harsher rules. Is it from that side that it's said that to the female you talk in a soft manner, through things that are attractive. And to the upper degree, and the desire to bestow is already from the side of judgment. If you want to adapt to the next degree, you have to take on these judgments, these rules, these laws.

M. Laitman: Yes.

Question (W Petah Tikva Center): (48:43) If I received a certain state from the Creator, and at first in my desire to receive, it's painful so it feels as judgment. And from this action I turn to the Ten, I connect to the friends, we come closer to the Creator, we come to Him in prayer and request. So we in our ability as a Ten to make this action from judgment to mercy?

M. Laitman: Yes.

Student: Did we conclude the action?

M. Laitman: I don't know, you finish an action when you receive what He wants to give you in order to bestow.

Student: From the connection between us we discovered forces to overcome and we turn to the Creator with a request. For Him to give us the desire to bestow and that made the judgment into mercy.

M. Laitman: Yes.

Question (W Petah Tikva Center): (49:58) You answered another student, we will try to bestow to the people and try for it to come to the Creator, and He will finish the work for us. I see that also inside of me throughout the week, I am moving between the deficiency to overcoming. When I hear about more people killed, I can't in my quality of a mother, I can't agree with reality. I really don't agree with this reality of the war; and on the other side, in overcoming there is understanding, there is a purpose of creation. And we are all going to a place where the Creator awakens us. And it is constantly switching, flipping, is it supposed to be this way,? Or am I supposed to always hold on to overcoming all the time, that There Is None Else Besides Him? I don't understand how to hold on to this reality or how to grasp it.

M. Laitman: You are doing it right. From one end to another, when you feel the Creator's world.

Student: When the lack comes it is a feeling of darkness, it is like I am experiencing the pain of the people now. I feel them inside my heart and then I come to the Ten, so we change it. We come to the lesson, we feel that There Is None Else Besides Him. So, is there something else to do in this chaos of darkness?

M. Laitman: To pray, to pray.

Question (Turkiye 2): (51:59) How or when does a person move from the measure of judgment to the measure of mercy?

M. Laitman: The measure of mercy, it is hard to say. When he can overcome the measure of judgment and relate himself to the measure of mercy; the Creator judges him this way.

Question (W Petah Tikva Center): (52:54) This article is still blocked for me. I am trying to scrutinize it to us as one body, as one society. Where is the measure, the scale of values that we don't miss between the measure of mercy and judgment? Because in my eyes, it may appear as mercy, and in someone else's eyes it looks as judgment. How can we as a society know that we as one body are going correctly according to what this article is asking of us?

M. Laitman: We need to accept that from the Creator, or rather, receive that from the Creator, this discernment. So we would know how to approach Him in the middle line.

Student: And when He will give this to us, will we understand it, will we feel it?

M. Laitman: We will feel it. To understand is not so simple but to feel, yes.

Question (W Petah Tikva Center): (54:17) What is the correct prayer to reach the middle line?

M. Laitman: To ask to be in the middle line.

Student: Can you describe to us what the middle line is so we know what to ask for?

M. Laitman: No.

Student: We need to want to feel what is in the middle line?

M. Laitman: Yes.

Question (W Petah Tikva Center): (54:57) Should the prayer to the Kli need to be that they feel the speaking of the Creator to them, and that He sends everything to them in the measure of mercy?

M. Laitman: More or less.

Question (W Petah Tikva Center): (55:13) I have a question from what we learned this week in Pirkei Avot about absorption from the lesson. We talked about being a sponge, being a sieve, etc, and then you said that in order to absorb the material correctly from the lesson, you have to come with the right deficiency. How do we in the Ten prepare the correct deficiency in order to take out of every lesson the maximum?

M. Laitman: I think that you lack connection between you, there's no women’s Kli. Women’s vessel here, spiritual vessel, that's what you're missing.

Student: What is a women’s spiritual Kli? What kind of connection is that?

M. Laitman: It's a kind of connection between women from the bottom of their heart, from the depth of their heart, where they turn to the Creator and ask to be incorporated in Him.

Student: To ask to incorporate in the Creator through the connection between us?

M. Laitman: Yes.

Question (W Petah Tikva Center): (56:45) How can we truly incorporate from all the desires of all the Tens and they become one Kli?

M. Laitman: Through the prayer, only through the prayer to the Creator.

Student: It's felt that we can't really raise a prayer if we don't really feel the desires of everyone. The prayer won't be strong enough?

M. Laitman: Correct, so turn to everyone and ask for help and you'll receive it. And then you'll turn to the Creator, and the palate will taste.

Question (W Petah Tikva Center): (57:55) The Creator will help us overcome the evil within us. When will He help us overcome the evil in us?

M. Laitman: Whenever you see the evil in you and ask Him to overcome it.

Student: It's each time anew, no? It's not like one time and it's over with?

M. Laitman: No, no, it doesn't end. Each time anew, yes, but it's not finished.

Question (W Petah Tikva Center): I think this question touches everyone, can you talk to the Creator from every place? If I'm in the shower or, I don't know, in another place?

M. Laitman: I understand. Typically, no, shower, toilet, bathroom. Those are places where it's not recommended to start talking to the Creator from there.

Question (W Petah Tikva Center): (59:17) Just like the friends shared, our nation is dealing with a lot of judgment, right now, and it could be even worse. And tomorrow we're starting with a certain action that there's a feeling that it was given to us this time and this place from above. There's a deficiency for not to have bigger judgments to the world and to the people. Each has to feel like it's his baby, his personal baby, and it's also one united baby of ours that will unite and connect us to one bundle. So, how to feel the deficiency, like, now my house is on fire! It's better if I'm dead than alive, that it's my necessity that we will go to this common action together. How to awaken the Creator with that demand?

M. Laitman: If you create a prayer from the connection between you, the Creator will hear it, I promise you.

Question (W Petah Tikva Center): (1:00:34) What will bring us closer to our destiny: Prayer for all that's happening in the people of Israel and in humanity altogether? Or prayer for the love of friends, women, men?

M. Laitman: Both are important.

Student: To the same extent?

M. Laitman: Yes, we need to be in both.

Student: How can we bring these two deficiencies in one prayer?

M. Laitman: In one prayer, it's all for one vessel from the people of Israel.

Student: How to come close to that point of wanting all the good for every friend in the Ten without the connection to my measure of connection to each and every one of them?

M. Laitman: You have to imagine how you are connected to everyone, how do you need to be connected to everyone, how to tie everyone together. Specifically in those desires that bind all of you to the goal. It's not a problem, it's not difficult.

Student: Do I need to actually effort more in holding on to prayers for friends that I feel less of a close connection to them? Because you once said, if I don't think about all the friends, I don't even have a spiritual vessel.

M. Laitman: No, not all. It's impossible but you need to be connected to the center of your society or your group, and ask to succeed.

Student: It will protect everyone?

M. Laitman: Yes.

Question (W Petah Tikva Center): (1:03:16) What is the House of Jacob?

M. Laitman: The House of Jacob? Around the Patriarch, Jacob, there was constructed a house, an institution that's tied to him, the House of Jacob.

Student: Why isn't it called the House of Israel?

M. Laitman: Israel is forward, it's a connection that pulls us upwards. So, first the House of Jacob, then the House of Israel.

Student: In the article it's written that the House of Jacob is the women, and the sons of Israel are the men. Why aren't they first the sons of Jacob?

M. Laitman: Israel is already a direction, it belongs to the correction.

Student: So, the House of Jacob needs to become the House of Israel?

M. Laitman: Yes, you start in the House of Jacob and you get to the House of Israel.

Student: We, all the women, talked earlier that we have to come with a common deficiency to the lesson. It's a deficiency, it's like all of us, all the women of Bnei Baruch, we need to feel as a certain house here, the house of Jacob, or however we call it? That we have to come and be some. What do we need to be, towards who, when we come with a deficiency?

M. Laitman: First of all, to feel that what you have here is all yours. It doesn't belong to anyone, only to the organization of Bnei Baruch. You should accept it as a woman who can take care of the home and that should be your place.

Student: What is what's here? This house is ours, we come here with a deficiency to receive light for us to be able to bestow, to be like the Creator? We need to address it towards our men, this deficiency, towards who?

M. Laitman: Towards men and towards women, and towards the connection between them, and that's how it will work out.

Student: When we come with this deficiency to the lesson, do we need to feel that we're truly coming as one woman? As one place of deficiency from which we prayed for everyone, and that everything will also come down to our people and to the world?

M. Laitman: Yes.

Question (W Petah Tikva Center): (1:07:05) We talk about the measure of judgment as a bad thing. But maybe the measure of judgment testifies to development. A little child, I'd say, there's a test, you did good grades, I'll give you a gift, you go to school, you behave good. An 18-year-old, I'd say, get up, you have a test, he already knows the importance and the goal. So, maybe the measure of judgment implies that we're more developed and we can understand what, that it's not so bad.

M. Laitman: True.

Announcements: (1:10:17)

Song: (1:11:21)

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

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm