11 - 12 יוני 2024

רב"ש. אגרת נט

רב"ש. אגרת נט

11 יוני 2024

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

Daily Lesson (Morning) June 11, 2024.

Part 1: Rabash. Letter 59.

Reader: Hello, we are reading Letter number 59 by Rabash. It is in the Writings.

Of Rabash, you can also find it in the Arvut system. You can also ask questions through the Arvut, the Galaxy system. Anyone asking a question in the study hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear. Rabash, Letter number 59.

Reading Letter 59: (00:32)

June 8, 1962, Shavuot, Antwerp

To my friend…

Concerning your question about our sages’ words, “A stubborn and rebellious son was not, nor is destined to be. Rather, demand and receive reward” (Sanehdrin, p 1). The Torah is longer than the earth, so why was it given things only on “demand and receive reward,” and not on real things?

You also asked about the reward. Actually, one should serve the rav not in order to receive reward, meaning Lishma (for Her sake).

We should also understand that it is known that the purpose of creation is to do good to His creations, namely that the creatures will receive delight and pleasure. And the reason why the creatures must engage in Torah and Mitzvot [commandments] without reward is that it is only a correction on the part of the creatures, since the creatures cannot taste reception of pleasure without shame. The holy Zohar calls it, “One who eats that which is not his, is afraid to look at his face.”

That is, we feel deficiency upon reception of pleasure, so we were given the remedy of Torah and Mitzvot, by which one becomes fit to receive all the pleasures that the Creator has contemplated in our favor, and there will not be the flaw of shame because it is only for the Creator. It therefore follows that the interpretation is a correction by which we can receive the reward and it will not be for ourselves, but for the Creator. Otherwise it is impossible to receive reward, namely pleasures, for pleasure is called “reward.”

And concerning “was not, nor is destined to be,” it is explained that there are things one can attain during the six thousand years. Since it is possible to attain the secret, those things were given to us in corporeality as things to do. This applies to the world of actions.

However, there are things that can be attain only in the seventh millennium. Therefore, although they are implied in the corporeal act of Mitzva [commandment], such as a stubborn and rebellious son, they are not practiced during the six thousand years. Therefore, this is not to become an actual work, but rather “demand and receive reward,” for only the demanding applies to the six thousand years, but the reward, meaning the upper attainment, will be in the seventh millennium. This is called “was not,” in the beginning of the six thousand years, “nor is destined to be,” at the end of the six thousand years. Rather, it will appear at the beginning of the seventh millennium.

By way of ethics, we should interpret that sometimes one comes to a state of such lowliness that he does not taste any taste in Torah and prayer. Although he is learning, he knows and feels the truth about himself—that the real cause he is continuing to learn Torah is not because of fear of heaven, but because of habit, and especially because of what people might say. Meaning when the environment he is in sees that he is slacking in the study of Torah they will consider him an empty vessel without fear of heaven, and will not respect him as much as they respected him before. Therefore, when he leaves the study of Torah he will suffer from his environment and his family will despise him.

It is likewise in prayer; he prays only out of habit, but without any obligation due to fear of heaven. He is continuing with it also due to the same cause as with the study of Torah. But most importantly, he sees no purpose in his life and he cannot carry on in such a state much longer.

To this there is a correction called “minister of forgetfulness.” He forgets the goal, meaning the reason that necessitates his continuing engagement in Torah and prayer. When he forgets the reason that compels him he continues with Torah and Mitzvot only out of habit. If he has an opportunity to come out of that environment he does it right away.

In such a state we need great mercy in order to be able to hang on until the wrath—meaning the lowliness—is over. And since torments cleanse man’s iniquities, through suffering he is pitied from above and is given an illumination of fear of heaven, and he returns to life. Thus the situation returns to being as it was prior to his fall into the state of lowliness.

That above mentioned time of lowliness is called “was not, nor is destined to be,” meaning it was not in the purpose of creation nor is it destined to be. Such a thing is called a “pit stop,” since there is a state of Kedusha (holiness) and a state of Tuma’a (impurity).

He can hope to repent from a state of Tuma’a, but the above mentioned state is called a state of “death.” That is, everything he does is lifeless and regarded as dead. It was not in the goal nor is it destined to be. In that case, why is this needed? However, demand and receive reward, meaning that in that state one must demand the Creator, as our sages said, “Zion; no one requires it, meaning that a demand is required.” That is, such a state is given to a person in order to have room for demand, that he will intently demand of the Creator to bring him closer to Kedusha.

But when a person makes Mitzvot, he feels about himself that the Creator will bring him closer. But precisely at that time, called “pit stop,” is the place for demand with prayer and request.

May the Creator open our eyes in His Torah [law]

Baruch Shalom HaLevi Ashlag

Son of Baal HaSulam

P.S

Concerning the Omer count [a count of seven weeks beginning the second night of Passover and ending in the holiday of Shavuot], it is known that man’s primary work is to connect himself to the Creator.

Omer comes from the word [in Hebrew] “gathering sheaves.” RASHI interpreted, “as it is translated, gathering sheaves, collecting.” It means that by becoming mute and not opening the mouth with complaints against the Creator, but rather, for that person ‘Everything that the Merciful One does, He does for the best’ (Berachot 9), and says that he, meaning his thought and desire, will be only for the Creator, then he is gathering.

That is, by connecting all of one’s thoughts and desires with a tight connection of having only one goal—to bring contentment to the maker—a person is regarded as “gathering.”

The interpreters say that the Omer count comes from the words, “and under His feet there appeared to be sapphire brick, as pure as the bodies of the sky.” This means that by a person connecting himself to the Creator, he is rewarded with the revelation of the light of the Creator appearing on him. It follows that by a person gathering, tying all the desires in one knot, meaning to one purpose—for the Creator—then that Omer shines. This is the meaning of the Omer [gathering] count, where a person shines with the light of the Creator.

And since a Jew consists of seven qualities, which must be corrected into being for the Creator, and there is a rule that each quality comprises the others, then we have seven times seven, thus forty-nine days. This is why we count forty-nine days to the days of the reception of the Torah.

Omer comes from the word Seorim [barley/measures]. This means that it comes from measures, by measuring in the heart the greatness of the Creator, as the holy Zohar interprets the verse, “Her husband is known at the gates.” The holy Zohar says, “Each according to what he assumes in his heart,” to that extent the light of the Creator is on that person.

This is called “faith.” When a person is rewarded with faith in the Creator, it is regarded as a “beast.” This is the meaning of the Omer being of barley, which is animal food, meaning that he has not yet been rewarded with the view of Torah. But on Shavuot, when rewarded with the reception of the Torah, one receives the view of Torah. For this reason, we offer the offering of wheat, which is food for man, who is the speaking. But before one is rewarded with Torah, which is the speaking, it is regarded as an offering of barley, which is animal food. At that time it is called “gathering sheaves,” regarded as being mute, which is only animate, and not speaking, for only by the Torah are they rewarded with being “speaking.”

Question (Petah Tikva Center): (17:47) He writes, such a state is given to a person in order for him to have room for demand so he will intently demand from the Creator to bring him closer to Kedusha. What should a person demand? What is he allowed to demand?

M. Laitman: He is telling us about two degrees here, yes? The degree of the beast and the degree of man. The difference between them is how each one receives that which he deserves. Either he receives it as a beast or as a man. That's all.

Student: This is the demand from the Creator by the person. And from the friends in the Ten, I am allowed to demand?

M. Laitman: How can you tell what they're demanding?

Student: Let's say that we agreed on certain things. Let's say a certain framework, a technical thing. Am I allowed to demand from them, pay attention to me, that I'm actually keeping the framework?

M. Laitman: So, that's according to general agreement, yes.

Student: So, what we agreed on, I'm allowed to demand?

M. Laitman: Yes.

Student: Can I ask another question? He writes, likewise in the prayer, he prays only because of habit but without the obligation of the fear of heaven. How do we reach that fear of heaven? What helps a person achieve this quality?

M. Laitman: Being in this habit, routine, and that is a great thing as well. And then you start from that degree, from that level. You start demanding things which go beyond that. And that's how you reach the fear of heaven. These are not simple matters. We need to understand it, insist on it, be in a kind of general agreement around it where each one helps his friend. And then we reach a situation where we are able to incorporate together and demand together from the Creator.

Question (Petah Tikva Center): (20:46) What is the barley? He says that he assumes in his heart the greatness of the Creator. What does it mean to assume the greatness of the Creator? To estimate?

M. Laitman: It's the same way he can regard the Creator very, very highly. Meaning to measure the upper one with the Seorim, measures.

Student: What does it mean, an incorrect measurement?

M. Laitman: Measurement, it's measurement.

Student: And I receive this measurement from the society, from the friends?

M. Laitman: Yes.

Student: So we can help each other, we can exchange our…? 

M. Laitman: I don't know, you're asking me about things which we don't know yet. Supposedly, through the connection between us, we can reach a state where each one bestows upon the others, and all in all, we reach some kind of, how to put it, regard.

Student: What is the difference between one estimate and another? He says that there are 49 such different measures or estimates?

M. Laitman: Look, I don't know. We haven't come to that yet, to being able to measure, weigh, value, measure the Creator and how He relates to us. We don't have that yet.

Student: So, I need to assume the way He relates to me, or I should depict Him as great? 

M. Laitman: Picture Him as great according to your vessels.

Student: So what is the difference between one vessel of mine to another vessel of mine?

M. Laitman: The extent to which you elevate Him above yourself.

Student: In quantity?

M. Laitman: No, it's quality.

Student: I need to detect in Him different qualities in the way that He relates to me and how great His qualities are in my eyes?

M. Laitman: Yes.

Question (Petah Tikva Center): (23:05) In the first part of the article, he speaks about a state where a person enters, what he says, he can no longer continue in such a state for much longer, in that state of lowliness. And for that, there is a correction called the minister of forgetfulness, meaning that he forgets the goal. What is this, or why is it called a correction then?

M. Laitman: So that a person does not start belittling, disregarding, he is given this correction called forgetfulness; he forgets. And meanwhile, he is in some kind of state, a period where he is not determining what the state is exactly, and then he returns.

Student: If, let's say, he would reach disregard, wouldn't it be more clear to him that the situation is bad?

M. Laitman: Yes, yes.

Student: So, why?

M. Laitman: He begins, but what the mind cannot do, time does. Don't think that it all depends on the person. Between degree and degree, between different states, there has to be a kind of pause. Otherwise, he cannot feel that these are different matters, different things. And then, according to what he discovers, well, he thinks about the Creator in that way. 

Student: Yes, it's a part of the path, that's clear. We all go through this. But why does he say that such a state was not nor is it destined to be? He says, and this time of forgetfulness is called, was not and is not destined to be. Meaning, it was not in the purpose of creation and it is not destined to be.

M. Laitman: Yes.

Student: But nevertheless, these times do exist.

M. Laitman: That's only for a time. It happens to him so that he doesn't want to be in it, right? But it's not that he should aspire to those times. Nor regard them as purposeful, goal-oriented states.

Student: How can a Ten help a person who is in forgetfulness if it is a correction for him?

M. Laitman: No, there's no such thing. The Ten can still pull a person towards higher states. And then the person follows the Ten.

Student: Seemingly, this forgetfulness, is it for him or for the Ten? What is this forgetfulness for? What does it correct?

M. Laitman: This forgetfulness is to man's benefit. Where he has this break between two states, every state.

Student: Okay, we talked about it, but we said that we need to look at each and everything with the spectacles of the Ten. So, how does this state of forgetfulness that a person falls into help the Ten, or what should the Ten do with it?

M. Laitman: You begin anew. We forgot as though it was deleted, we're no longer in that state, and then a new state begins.

Student: This is when the whole Ten is in that state.

M. Laitman: Yes.

Student: But if in the Ten we see that a person is in forgetfulness, I mean, he forgot only from the outside he can receive help, but if the friends can see that he appears to be in forgetfulness…?

M. Laitman: Then the Ten must focus here, band together, and demand a change from him in how he relates to the state.

Student: So, seemingly it performs on him the action of the Creator. So, the Ten awakens him. 

M. Laitman: Yes, certainly.

Student: So, how?

M. Laitman: That's all this text. That's what it says. There's something that's given to the hands of the friends, and things which are given to man, to the individual. And when a person receives an awakening, he awakens others.

Student: This means that in a proper state, in the correct work of the Ten, there is no forgetfulness, or maybe it goes away quickly, or…? 

M. Laitman: Well, let's say there isn't any.

Student: There isn't any.

M. Laitman: Yes.

Question (Petah Tikva Center): (28:33) He speaks about this time between the Omer Count and the giving of the Torah. It's an intermediate state, a pit stop. And during this time there's a very special relation to the prayer, to our prayer and demand. So, what is so special about this period of time between the Omer Count, the end of the Omer count, and the giving of the Torah?

M. Laitman: It's a period, period rather, where a person gathers all the crops, the harvest, and ascends with that to higher degrees.

Student: I know that the Omer Count means that there are 49 desires that we have to correct, ask for correction for. What are these 49 desires that in the end we feel that we correct them in the direction of bestowal? Instead of the will to receive for myself, I turn these desires to be for true reception, to give contentment to the Creator, to bestow.

M. Laitman: Yes, yes, yes.

Student: So what are these 49 desires?

M. Laitman: We must identify them, those desires, and correct them, these Sefirot, and to see how, by so doing, we ascend.

Student: How do we detect these desires? How do we scrutinize in the Ten so we scrutinize these desires and correct them?

M. Laitman: It's not simple. It's not simple. And we must still demand the Creator to give us explanations, guidance, to show us what it means to rise from one degree to the next. 

Student: So, now we need to specifically demand of Him that He will awaken these desires in us so we will truly feel the correct deficiency for their correction?

M. Laitman: Yes.

Question (Petah Tikva Center): (31:30) About the lowliness, I want to continue the scrutiny that the friend started. He writes that there is a minister, the minister of forgetfulness. What is this minister? Is it a force? 

M. Laitman: Yes.

Student: He also writes that we need great mercy in order for one to be able to hold on until the wrath, meaning the lowliness, passes, goes away. It seems like the Creator places a person in an extreme state, and it's dangerous, because he can also go to a different direction and not hold on.

M. Laitman: Everything is in the hands of the Creator.

Student: So, what is the recommendation for a person in that state until the wrath passes? How to behave in such a state?

M. Laitman: To subjugate himself as much as possible.

Student: Subjugate himself before the society?

M. Laitman: Yes, to submit himself before the society, put them before himself.

Student: And in the end he writes that all of this was given to a person so he'll have room for a demand, that he will demand intently from the Creator to bring him closer to Kedusha. So, seemingly this force indeed was intended to create a state for a person, that that state of lowliness is a state that is intolerable internally. A person can't stand it.

M. Laitman: Well, so?

Student: The question is, can we turn, I mean, I'm trying to look at it like you said, that in between the states we have this thing in order to help the created being. We can turn to the Creator in truth only from such a state of lowliness?

M. Laitman: Yes.

Student: So, only a state of lowliness is when He truly hears us, and then He brings us closer? 

M. Laitman: To the extent that we hold ourselves to be contemptible, low, then the Creator can raise us up higher.

Student: But before you said that we shouldn't aspire for lowliness, we shouldn't ask to be in lowliness. You said before we shouldn't ask for lowliness, but at the same time, this state is a state in which you can turn to the Creator and He listens.

M. Laitman: Yes.

Student: So I do not ask for such a state so that I can turn to the Creator and He will hear me.

M. Laitman: It's a state where it's a very low state and we cannot yearn for that, but if we feel that we're in that to some extent, then to that extent we can ask.

Student: And this state of request, we can reach it without, as it says here, without this force of the minister of forgetfulness that plays all these tricks on you, can we reach such a state in the Ten of lowliness?

M. Laitman: It may be.

Student: Is it possible?

M. Laitman: It's possible.

Question (Petah Tikva Center): (34:48) He writes here, when a person is awarded with faith in the Creator, then he's called a beast. Why?

M. Laitman: It's a degree.

Student: Faith in the Creator is beast?

M. Laitman: Yes, and then yes, and then above it is the degree of man, Adam.

Student: He writes the reasoning of the Creator. What does it mean to be awarded with the reasoning of the Creator?

M. Laitman: Yes, that the beast feels its Owner. It's not that that state is so bad.

Question (Petah Tikva Center): (35:40) He speaks here about a process of gathering sheaves, and he's asking about a state where a person has complaints to the Creator, but he remains silent. So what is that process? Where one remains silent, gathering the desires in one direction, or I don't understand. What is the process?

M. Laitman: Again.

Student: It's written that a person is collecting sheaves, and that means that a person has complaints to the Creator, but he remains silent.

M. Laitman: Yes.

Student: What is that process? I'm now disqualifying things, judging things in the Ten, in reality, and then I discover that it's not the Ten, it's me?

M. Laitman: Yes.

Student: So, I'm undergoing, I request some corrections for that?

M. Laitman: Yes.

Student: That's the meaning of gathering sheaves, that I didn't erupt outwardly, right? I held it in, and I, what does it mean to stay silent?

M. Laitman: Silence means that the Creator accepts it, that it's the Creator who is doing this to him. The Creator is operating on you.

Student: That it's the Creator having me undergo this process?

M. Laitman: Yes.

Student: And what should I do now that I've discovered that there's a flaw in me, that I'm not alright?

M. Laitman: So, you discover it. You discover these flaws until they are accumulated to a certain measure where you would no longer agree to hold them within. And then they undergo correction.

Student: And what is that outcome where this whole desire is aimed towards one direction? I don't understand. All those flawed, blemished desires received a correction? And then, so, what is the matter of gathering the desires?

M. Laitman: To strengthen them by each other and bring them to a certain measure of stability so that they can work.

Question (Petah Tikva Center): (38:46) What is the advice for a person who becomes, where it becomes a habit for him, the Torah, the work, just a habit?

M. Laitman: It is not such a bad state. Well, first of all, we need to say that that habit means habit.

Student: But it's not a good state either.

M. Laitman: Because there is the purpose of creation. But in between, one is nevertheless in a certain state, and he keeps his habits, his routine. And you can see this on many friends that they agree, they accept it, that today is just like yesterday, and it's not so bad.

Student: I'm not asking about the daily routine that a person agrees to keep as a habit, but I'm asking about a state where everything becomes flavorless, everything, one day is the same as before. So, what's the advice for a person who feels that kind of habit, routine? 

M. Laitman: What he sees, what he has. Now, does he agree to continue like that? Eventually, one asks oneself, what is he going to do? What will he do if tomorrow is going to be like today? Does he agree to it or not? A person has to ask himself. And, it is not simple. How will he get out of it? Is it clear? Put down your hand, I'm asking you. For half an hour you have your hand up in the air, doesn't it hurt you? You see, it's not simple. We need to fight against that.

Student: So, what's the advice?

M. Laitman: The advice, to search by what you will get out of it. By what will you rise above this degree.

Student: How can a person become mute, not to open his mouth with complaints against the Creator?

M. Laitman: For this, we need to have a strong society that gives a person also the strength to silence himself, and also the strength to rise to a higher degree and see in the state that he is in already as a state of maturing, growing up.

Student: He also writes here that when a person becomes Omer, connecting all the desires with one strong bond, for one purpose, for the sake of the heavens, then this Omer shines. So, which desires do we need to tie to the goal? Every desire?

M. Laitman: Yes. All the desires that according to one's view are related to the degrees of the vegetative and animate.

Student: Even corporeal, beastly desires a person should tie to the goal?

M. Laitman: Yes.

Question (Petah Tikva Center): (43:19) When a person silences himself, doesn't he silence the prayer, the shout?

M. Laitman: No. He just pacifies his demands. Actually, he doesn't pacify them. He closes them within himself, and he keeps going, so that now is not the time, it is not the time to gather the incident.

Student: What does it mean, it's not the time? If now is not the time, then when?

M. Laitman: Well, this is what he thinks. It all depends on the person's feelings. It could be that he thinks that he is in a time of harvest and suddenly he discovers that he's actually in a completely different period of time. We'll talk more about that.

Question (Petah Tikva Center): (45:00) He writes about a state where he has no vitality, it's regarded as death. That in such a state, well, that state was given to the person so that he has room for demand. It's the opposite, as though in such a state he has no demand.

M. Laitman: No, that he doesn't have a demand is also a demand.

Student: I don't understand.

M. Laitman: Does he demand something or nothing?

Student: Nothing. He's without vitality, he does everything out of habit or due to reasons of respect, not to be shamed, and that's it.

M. Laitman: That's it?

Student: Yes, that's the state he describes. He also says this is regarded as death. Everything he does is without life.

M. Laitman: Yes.

Student: So, what does it mean that such a state was given to the person so as to have room for demand?

M. Laitman: So that he will demand.

Student: But he has no demand.

M. Laitman: What vessels does he have in order to reach a demand?

Student: He has no…

M. Laitman: No awakening.

Student: No awakening, no desire. He even forgets that he needs to reach a kind of demand. He doesn't know how to activate these vessels called a demand. So, there's a kind of skip here.

M. Laitman: Yes.

Student: So, what does he do? What is that skipping? How does he bridge it, this jump?

M. Laitman: He connects to the environment and he starts to pray, to ask.

Student: What does it mean to connect? Because seemingly he's in the environment, he does everything so as not to be shamed without any vitality. And what should he add so it can be said that he connected to the environment and then to begin demanding?

M. Laitman: In order to receive an awakening, a livelihood. In order for him to have strength.

Student: So, let's say he's in such a state and he wants to emerge from it. Right? So there's an additional thing here. It's not just that he's in this state without life. He also wants to come out of it.

M. Laitman: Well, if he wants to come out, he no longer has a problem. He just needs to search for additional powers that will help him to carry out what he wants inside.

Student: So, how does he reach that starting point from this lifeless state, seen as death, wanting to emerge from that? How does that begin?

M. Laitman: Only by being incorporated in the environment. Only by being incorporated.

Student: What is incorporation? Is it an active thing?

M. Laitman: Yes, it is an active act.

Student: And it requires something more than a routine habit?

M. Laitman: Yes. Yes, of course.

Student: But he doesn't have that. He's considered lifeless. So, how does he act?

M. Laitman: This is the state called death. But along with that, he now needs to perform actions so that these actions will elevate him.

Student: But, but..

M. Laitman: They will awaken. 

Student: From where will that initial urge come from?

M. Laitman: The first action, he'll receive from above by demanding, asking, awakening towards connection with others. I just want to say, make a calculation that if we connect between us, to what extent we extract from within us, only through connection, all kinds of different forces that immediately awaken. So, seemingly, you weren't thinking, you couldn't feel these forces together. But now, when you have connected them, you start to feel how much they're contradictory, how much they're different, how much they're yearning towards the goal, and how much they have in between them specifically from the collision. There are many forces that can be discerned in them, different forces. It's that the Creator has concealed within people, and this is what becomes revealed in the inclination towards connection.

Question (Women Turkiye 1): (51:44) Does one have to acquire the quality of mercy before reaching the truth, or is mercy given from one's friends?

M. Laitman: No, first, he needs to yearn for mercy.

Question (Women Turkiye 9): (52:17) Because all of the stages of creation, from the beginning, we cannot change anything in them. It's as though we're only looking on, witnessing what is happening. According to what I see in creation, can it be said that my attainment in life, my perception of reality is growing?

M. Laitman: Yes, yes.

Question (Kyiv 1): (53:04) You said that we need to take into account what is being revealed, what kind of forces are appearing through the connection in the Ten. So, how to analyze it correctly? What should we try to identify in the connection between us?

M. Laitman: We need to try to see in the connection between us those forces and opportunities that we don't have personally. How they're born from the connection between us. And thus, we will receive a clear understanding of what we can beget from within us.

Student: Do we need to search for new states, things we've never felt before?

M. Laitman: Yes, yes, of course.

Student: So, it's a new force of connection? A new feeling of the Creator?

M. Laitman: Yes, yes, absolutely true. It's a new force. It's a new force, a new connection, a new opportunity.

Student: What we talked about today, this habit, how in our normal rhythm of gatherings, meetings, actions, how do we keep identifying that new force?

M. Laitman: How to see this new force? This force is born in every nearing between us, in every connection between us, a new opportunity is born.

Question (Turkiye 2): (55:28) How do we demand connection between us from the Creator?

M. Laitman: It's very simple. We can demand for the connection. We can ask, demand, cry, in every state. This is what we need to do because the result of our connection is already a new degree, a new degree, a new state. It is already a new creation.

Question (Woman Heb 1): (56:10) In a state of lowliness, are there different kinds of lowliness? Are there states where a person is angry with the situation and he doesn't understand he needs to turn to the Creator? Are those the states you need to block? And are there states where a person feels lowliness because he has no connection to the Creator and there he needs to demand?

M. Laitman: Yes, those are actually also the states that he needs to stop, to put a stop to.

Question (KabU 14): (56:50) How do we yearn for the spirituality of the Ten even more so than we do our own? How do we demand that?

M. Laitman: You should learn from each other. From each other. Okay?

Student: How do we..?

M. Laitman: You look at each other and you learn from each other. You get closer to each other. And in such a way, you begin more and more to feel the friends.

Question (Women Ukraine 2): (57:58) I have this question from the group: How can a person connect his corporeal desires to the goal?

M. Laitman: When his corporeal desires are already directed towards the same goal.

Question (H 10): (58:26) Why is the state of forgetfulness on our path such a blessed thing? What does it give us ultimately?

M. Laitman: I didn't understand.

Student: The question was: Why is the state of forgetfulness so blessed in our work? What do we gain from forgetting things?

M. Laitman: Depends on what you forget and what you attain.

Student: We're talking about the Torah, about the path, the process. All of a person's attainment. And we read about Kabbalists begging to forget what they learned.

M. Laitman: Correct.

Student: So, what do they gain from it? What is this renewal that happens to the person? And why does he need it? Why not demand more, want to learn more, know more and not to forget?

M. Laitman: The fact that Kabbalists demanded to forget all kinds of things, it was in order for them to have the opportunity to work on them again as though they never had it, as though it was not revealed to them. And by that, they want to show how much they want that goal, those actions that now come back to them.

Question (Latin 4): (01:00:15) How can we pay attention in the Ten? How can we notice that we are in a state of habit?

M. Laitman: In a state of habit, that's a big problem. We need to search how we can come out of it, from that state. And in this way, when we go forward... 

Student: Can I ask another question? We have decided to read from the Siddur, the prayer book. We found that it helps us with many things. Will that help us in that state of habit, reading the Siddur?

M. Laitman: No, I don't think so. You need to be with us as much as you can in the lessons. Try and be in connection, connected to us. And that will help you, mainly.

Question (Petah Tikva Center): (01:01:57) He writes that in such a time, you need great mercy. This is after the minister of forgetfulness. That at such a time, you need great mercy so as to be able to hold on until the wrath passes. And as suffering cleanses the impurity of man, and then he's pitied upon from above, given mercy from above, and again he returns to life, and everything returns back to how it was before the state of lowliness. What is that illumination of the fear of heaven? As I understand, everything is in the hands of the Creator except for the fear of heaven.

M. Laitman: Yes, but now he gets it. He receives it.

Student: So it's something he can accept.

M. Laitman: Yes, of course. What are we doing now?

Reader: We have the next part of the lesson, from “The Arvut,” article, item 20.

M. Laitman: So, let's keep going.

Reader: So, let's continue to the next part of the lesson, and before, let's sing a song. 

Song: (01:03:15)