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

Daily Lesson (Morning) January 5, 2025.

Part 2: Rabash. 23. Behold, I Am Setting Before You.

Reader: We are reading in The Writings of Rabash, third volume, article number 23,

“Behold, I Am Setting Before You.”

Behold, I am setting before you

Reading: (00:18)“Behold, I am setting before you.” He begins with singular form [in Hebrew] and ends in plural form. Also, we should understand the meaning of “Behold,” as in “seeing.”

Singular form means that each one should be rewarded with seeing, as in, “And you shall love the Lord your God,” singular form. This speaks to the whole of Israel, meaning that each individual in the collective must be rewarded with the discernment, “the Lord your God,” in singular form. That is, one should not rely on the other, but each one must be a foundation, and on this foundation he builds all of his servitude.

Also, a person must be rewarded with seeing, as our sages said, that when a person says, “were completed,” he testifies to the work of creation.

We should understand, 1) This testimony, for whom must he testifies, 2) Testimony is only by seeing, and not by hearing, so what evidence is it when he says “were complete”?

The testimony that one should make is that it is true that the work of creation that the Creator created was in order to do good to His creations. This is precisely when they were rewarded with seeing, meaning the light of Hochma. When this is revealed, he testifies to the work of creation, which is to do good to His creations. This is regarded as Shabbat [Sabbath], the end of the work, when the goal—to do good to His creations—is revealed. This is called “Who rested from all His work,” since the goal has been revealed.

Re-Reading: (03:51) Behold, I am setting before you

M. Laitman: Do you want to ask something?

Question (Petah Tikva Center): (07:03) What's this testimony that he talks about here, that a person testifies where they're completed in all those states, what is this testimony?

M. Laitman: Testimony is a witness, a person who understands what is going on, takes a side in the sentence, in the case, in the courthouse, and is willing to come and testify.

Student: It's truly to see a state and to, from seeing, understand this state.

M. Laitman: Yes.

Student: To understand what, the action of the Creator?

M. Laitman: Yes, there is no doubt that it's the act of the Creator.

Question (Petah Tikva Center): (08:21) He writes here, I put before you, it starts with the singular and ends with the plural. What does the individual see and what do the collective see?

M. Laitman: The individual, what he sees, right? Before you is already in plural form.

Student: Right.

M. Laitman: Why is it like that? I don't know.

Student: My question is, what is the, I’m standing before you, what’s to see, seeing?

M. Laitman: Seeing is determining the situation.

Student: What does the individual see and what do the many see?

M. Laitman: Can someone say, someone over there?

Answer (Petah Tikva Center): (09:48) Each individual needs to say, love your friend as yourself. I mean, come to the state where the Lord your God, where each of the individuals in the collective must be rewarded with the discernment of the Lord your God in singular form. Meaning, all of the people of Israel need to be rewarded with the Lord your God.

M. Laitman: And you?

Answer (Petah Tikva Center): (10:21) He writes that seeing is the light of Hochma. The light of Hochma can be revealed in a corrected vessel of Hassidim, a Kli of Arvut. Where everyone is caring for one another, the light of Hochma, the abundance, the Creator can be revealed there.

Question (Petah Tikva Center): (10:46) He says, there are two possibilities for seeing. One is in the way of love your God, the Lord your God, and the other is when he's told that they're completed, where he testifies to the purpose of creation is to do good to His created beings. The question is, what's the difference between these two forms of seeing? One is love the Lord your God, and the other where he testifies to the purpose of creation, which is to do good to His creations.

M. Laitman: It's as if you have two people who come to the same state, and you would say that the two are equal, right?

Student: Yes.

M. Laitman: So what is the gap? What's the difference between and they concluded and you will love?

Student: It seems like two pillars or foundations that need to be built in a person.

M. Laitman: Yes.

Student: That's it, but we need to attain it.

Question (Petah Tikva Center): (12:12) I still don't understand. In the end, we all come to a one common place where each sees differently the situation of what's happening, or to a common feeling in one common picture?

M. Laitman: What's the difference between seeing and feeling?

Student: Okay, see and feel, let’s say it's the same, but I'm asking, where do we eventually come to? One common state where each feels the state differently, or do we come to one feeling of the same whole state?

M. Laitman: Interesting, and that condition seemingly requires that everyone have the same vision. This is why he's asking. This testimony, what is it for, right? Why does he need to testify?

Question (Petah Tikva Center): (13:55) He gives advice here in the second paragraph, meaning not to rely on the other, but each one must be a foundation, and on this foundation he builds all his servitude. What is not to rely on? We rely on one another. What should we not rely upon each other?

M. Laitman: What can we rely on?

Student: What is it talking about altogether?

M. Laitman: If everyone comes to a state of the individual, of the Lord your God, then it is clear that everyone reaches the end. But if one says they concluded, and another cannot say this, then they didn't both reach the conclusion of the work of creation.

Student: And then I rely on myself, it's like I have arrived, and I still don't get what it's talking about. What do I not rely on? The other is my friend, no?

M. Laitman: So, you have two possibilities, as he writes. One, this testimony, for whom does he need to testify, for whom must he testify? And two, testimony is only by seeing and not by hearing. So, what evidence is it when he says we're complete? So completing, does it contain seeing or hearing?

Student: I don't know. Maybe someone can help.

M. Laitman: So, he says a person should testify that the truth is that the work of creation that the Creator created was in order to do good to His creations. This is precisely when they were rewarded with seeing. So a person should see, to feel it, to see, meaning the light of Hochma. When this is revealed, he testifies to the work of creation, which is to do good to His creations. This is regarded as Shabbat, the end of the work, when the goal to do good to His creations is revealed. This is called, who rested from all his work, since the goal has been revealed.

Question (Petah Tikva Center): (17:10) Can we divide the purpose of creation and the goal of creation, where it's the form of the individual?

M. Laitman: Yes.

Student: What is that next degree that he is rewarded with for the collective?

M. Laitman: It's the purpose of creation.

Student: It's where a person gets to see that creation is to do good to His creations?

M. Laitman: Yes.

Student: What's the difference between them?

M. Laitman: Like all the purposes.

Student: So a person is rewarded with this, or is it the Ten that's rewarded with this, of to do good to his created beings?

M. Laitman: Interesting. What do you think?

Student: If it's an individual, I don't understand the difference between what he says, the individual and then the collective, meaning between the testimony and that state of, and he says not to rely, as if there’s two completely different works here. The corrections and the work are different.

M. Laitman: Yes. Let's say a friend comes to you, and he is a representative of the whole group. And he tells you his way, his opinion, and that's the opinion of this whole assembly. And someone else comes to you…

Student: Let's say another friend?

M. Laitman: Okay. And what does he tell you?

Student: Something opposite?

M. Laitman: Certainly not the same. So with whom are you?

Student: So towards myself, I can, it doesn't even depend on them. If I need to annul myself, then it doesn't depend on what they say to me. That's the form of the correction, annulling my correction. But towards the collective, it demands a connection that I don't know where you can attain from.

M. Laitman: So, according to the rule, one friend is right. Or according to the collective, the other friend is right. And according to the individual…

Student: According to that individual, I can say they're both right. And according to the plural, the collective, I don't know how it can be.

M. Laitman: Very well.

Reader: We have another article to continue.

M. Laitman: Oh, that's it?

Reader: Yes, that was the one article we read.

Question (Petah Tikva Center): (20:14) What is to be rewarded with the discernment of the Lord your God?

M. Laitman: Attainment of the Creator, completely.

Student: What is that a person is rewarded with the Lord being his God?

M. Laitman: I think he answers, no? Now, in the article.

Reader: Maybe he's talking about the testimony. He says in the testimony a person needs to make is that the act of creation was to do good to His creations.

M. Laitman: Okay. Now we have...

Reader: We can move to the next article or to move to the part where we're studying with our friends?

M. Laitman: What, friends?

Reader: The next article is Who Will Not Lift Up the Face from Volume 3.

M. Laitman: Or?

Reader: We'll read Zohar today.

M. Laitman: Okay, read Zohar.

Reader: So we're going to move to the next part of the lesson. We are reading in Zohar for All. The portion is Vayechi.

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איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

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איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם