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

Daily Lesson (Morning) June 7, 2024.

Part 1: Rabash. Letter No. 21

Reader: (00:03) Hello, today we'll be reading the writings of Rabash, Letter number 21. You can find all of our texts on kabbalahmedia.info, as well as through the Arvut website, and you can send us questions live. Now, anyone asking here in the study hall is requested to stand up, hold the microphone close to his mouth, and speak loudly and clearly. The writings of Rabash, letter number 21.

Reading Article: (00:34) Letter No. 21

July 7, 1956, Manchester

To the students, may the live long,

I am surprised that I am not receiving mails from you each week; I thought you would replace the legwork that was in you while I was in Israel, when you walked to study Torah, with handwork, meaning that you would write letters, but you have still not come to this. The only one among you who excels is… for he does not wait for my written reply but does what he must. I suppose he has the full understanding of how he should behave.

And Rabbi… sometimes thinks that his questions should be presented in writing, and sometimes thinks that it is enough to present them in thought. However, he should know that it is actions that we need, for there is “thought, speech, and action” (and the action should be placed inside the thought), and the thought should be placed inside the act. “Speech” comes from the words, “One speaker per generation,” meaning a leader, for we need the thought to become an action, for everything has its own correction.

Rabbi… began to write but stopped, and from Rabbi… I have not had the privilege of receiving even the silhouette of a letter. As for Rabbi… when I was in Israel I received from him a letter once every two weeks or so. I am sure he has good memory because last year he sent a letter to London and the address was unclear so the letter returned to him. Perhaps he fears that by the time he troubles himself with writing and sending, it will return to him. It turns out that according to his view, his effort will have been in vain, and this might be a good enough reason for him.

But the truth is not so, as people say, “No pain no gain.” It is also possible that he trusts his loyal friend since he excuses him by his friend making the Kiddush (blessing at the beginning of a festive meal) and he replies (Amen) to his blessing. And Rabbi… must be taking the path of concealment, and I need say no more. And to… who has still to come up with excuses, but knows himself and trusts that when he begins to think of excuses he will certainly find some. And as for the elder in the group, our Teacher, Rabbi… he needs love of friends, meaning for someone to write for him.

And yet, we must exert, move forward, and with the Creator’s help reach the desired goal. And the most important thing required of us is the prayer. We need to understand why the prayer was given to us. Could the Creator not give us abundance without prayer? However, Baal HaSulam said that everything is tasteless unless there is a desire and an appetite for it, called “craving.”

When a person begins to walk on the path of work, and prepares his Kelim (vessels) to receive the gift from the Creator, the Creator gives him room to increase his desire. This is done specifically through prayer. The rejections and concealment one receives from Him, and the efforts that one makes to move forward each time—while seeing that he is going backwards—intensify the need for the Creator’s salvation.

So is the nature—he craves and each time imagines that he is already marching on the highway. And suddenly, he looks back to the place from which he came, and then leaves the highway and reconnects with the uneducated people and follows them. When he sees that he is among the uneducated, meaning in heresy, he begins to crave faith once more. And then through prayer the craving grows and expands until it reaches a level when the Creator says that his Kelim are now ready to receive the salvation. Then one is rewarded with the Creator hearing the prayer.

But in truth, each prayer that a person prays is on the path of correction, since each prayer adds its share, meaning expands the vessels of reception. This is the meaning of “the Creator yearns for the prayer of the righteous,” meaning that through prayer, man’s desires expand, and each prayer that he prays and sees that he has still not been answered makes him need the Creator, for he feels in his organs that only the Creator Himself can help.

It follows from all the above that even on the lowest states there is room for prayer that the Creator will deliver him from his lowliness. But when a person feels his lowliness and escapes the campaign, it means that for all the rejections he had received in order to grow closer to Him, he has grown farther. Therefore, this requires a special heart to overcome in prayer.

But the main thing we need to know is that each person has a point in the heart that gives the strength to work. But when we take that strength and use it to work in the ordinary way, meaning “automatically,” then he has no more energy to work for the main purpose, for the body knows that it has already worked in Torah and Mitzvot and has no more energy to do more things.

We must know that we must not add in actions, whether in Mitzvot that are done out of habit, or Mitzvot that are done out of faith. This is so because one who is truly righteous will not make more than four Tzitziot (fringes) to his garment, and will not wear the Tefillin or put up two Mezuzot (pl. of Mezuzah) on the doorpost and so forth.

Only in the intention is there a difference in who is the obligator—the environment or the faith, meaning the habits he has absorbed from the environment or because of the commandment of the Creator. This is the meaning of “A prayer for the poor when he is wrapped and pours out his words before the Lord.”

It is known from the holy books that the prayer of the poor is accepted above. We need to know what is a prayer of the poor. This is explained in the verse, “A prayer for the poor when he is wrapped.” What does he want? To pour out his words before the Creator, for all the words to be only before the Creator and not before the environment.

There is a rule that a person always works only for the cause, or that the environment is his cause to work. It follows that he is working before the environment and not before the Creator. One should resent this. Why should it not be before the Creator? He should ask the Creator to have mercy on him.

This is the meaning of what is written in The Zohar: “A prayer for the poor.” The Zohar interprets, “As I am resentful, so man should resent his receiving all his vitality from the environment. But when he begins to work in faith, he has no vitality at all and the work becomes as loathsome to him as a carcass.

Baal HaSulam said about this what the dove said to Noah: “I would rather have my food as bitter as olives then let them be from the hand of man.” It is so because the primary goal is only to draw closer to Him, and the truth will show its way, meaning if his faith as appropriate.

Therefore, when one wishes to achieve Torah and Mitzvot Lishma (for Her sake) but has no vitality in it, it is a sign that he has no faith in the Creator, and how can he work when he does not believe in Him? Therefore, this is the only point on which we must make every effort that one has acquired from the point in the heart, since each point in the heart gives strength to work, and with this force we go and serve the environment…

By that you will understand the words of our sages, “Any wise disciple without knowledge, a carcass is better than him.” We should understand this: If he has no knowledge, why is he called “a wise disciple”? He is a wise disciple in that he learned from the environment, but he does not have the “knowledge” that is called Dvekut (adhesion) with the Creator. He sees that if he does not take strength for work from the environment but from the intention to bestow, then his work becomes as loathsome as a carcass in his eyes, since “such is the way of Torah—lead a life of sorrow.” It means that he feels sorrow in his work and not contentment, as was said about the dove, who said, “‘I would rather have my food as bitter as olives,” etc.

Indeed, why are they bitter? It is because the work Lishma is against nature, which is reception in both mind and heart. Before a person reveals his prayer, the Creator cannot save him, as it is said, “It is a time of trouble for Jacob, and he will be saved from it,” for only then does he receive the craving for the Creator. This is regarded as “If the Creator does not help him, he cannot overcome it,” as it is against nature.

But when the environment gives him the food, meaning he feels reception in Torah and work, he naturally has vitality. At that time he does not need the Creator and has no demand to receive knowledge, which is “and know this day and respond to your heart.” These are the answers to the heart when a person is rewarded with Dvekut with the Creator.

This is the meaning of “a student in whom there is no knowledge, a carcass is better than him.” That is, it is better for him to take upon himself the work that is as loathsome to him as a lifeless carcass. This is also the meaning of “Skin a carcass on the street but do not need people,” meaning that if you are on the street, namely in the environment, take for yourself a simple work and do not rely on people, meaning to receive the nourishment and sustenance from the environment, called “people.”

This is also the meaning of “Make your Sabbath a weekday but do not need people.” That is, the settling of the heart will be as a weekday. Even though you feel no sanctity, meaning a settling on the heart when you have no vitality, but do not rely on people to give you nourishments. Rather, every time there is no vitality, turn to the Creator to have mercy on us and deliver us from darkness to light, from enslavement in the body to redemption.

A person should insist on going in the way of the Creator as much as he can, and not follow the ways of the environment. This is the meaning of what our sages said, “Every wise disciple who is not as hard as steel is not a wise disciple.” We should examine this: If he is a wise disciple, meaning even if he is proficient in the Mishnah and Gemarah and observes Mitzvot, why is he not regarded as a wise disciple if he is not as hard as steel? However, as mentioned above, he should be standing as steel and not take strength from the environment, and then one comes to a state of “And children of Israel sighed from the work.”

The main advice for this is prayer. Each one of you should dedicate time for prayer, especially those who served the Great Tree (Baal HaSulam), and may his merit help us follow his path of work, which he had established for us.

“Righteous are greater in their death than in their life.” This means that the righteous are great in their death, meaning when a person feels the righteous when he is alive, meaning sees the righteous’ greatness. This is so because when he sees smallness in the righteous, it is in one’s favor, for sometimes a person must disclose his own prayer seeing that he has remained alone in the world, as it is written, “And no man shall climb with you on the mountain.” That is, when a person must climb to the mountain of the Lord, he does not see anyone from whom he can receive support. … heard this matter Baal HaSulam.

On another way, meaning outside the path of faith, it is called “holy still.” As Baal HaSulam said, “still” means general movement. That is, the earth as a whole moves, but to the individual still item there is no movement and no sensation of the truth. Individual movement is called “vegetative.” This is awarded specifically to those who follow the path of truth, as it is written, “There is none who reads justly and there is no faithful sentence. Chaos is certain and a vain word yields labor (and yields falsehood).”

The explanation of the above words, with the above words we can somewhat understand what is explained in TES (Talmud Eser Sefirot [The Study of the Ten Sefirot]), that there are three states, called Holam, Shuruk, Hirik. Holam is called “bottom Hey in the Eynaim (eyes),” and the Kelim of the upper one being in the lower one. This means that when the lower one sees that the holy Shechina is in the dust, meaning that there is a blocking on the Eynaim, which are open Providence (and not faith).

That is, the upper one has restricted Himself and shows His Katnut (infancy/smallness) so that the lower one may take upon itself the choice. This is so because specifically during concealment there is room for choice. But with revealed Providence, when one sees the greatness of the upper one, it is called “knowing” and not “faith,” and then there is no work. It follows from this that the upper one degraded Himself and lowered Himself for the sake of the lower one. And then there is choice in the lower one, for then there can be slander.

And when the lower one takes this work upon himself, through prayer, labor, and faith, all three go together, and in general only in the form of faith. Then he is rewarded with seeing the Gadlut (adulthood/greatness) of the upper one, and this is called “the upper one raising his AHP from the lower one,” meaning that he was with the lower one and appeared in the form of the lower one (as in, “A student who is exiled, his teacher is exiled with him.” Baal HaSulam interpreted that if a person is in Katnut, then wherever he looks, whether at the Creator or at friends, everything has the form of a lower one in his eyes).

And when the Creator hears the prayer of the lower one, the upper one raises his AHP by lowering the bottom Hey from the Eynaim, which is open Providence, and then he sees that the upper one is in Gadlut. It follows that the lower one ascends through the upper one—if he sees that the upper one is great then he becomes great. This is specifically by the AHP being with the lower one, meaning that the lower one regretted the upper one being in Katnut. This is called “Shechina (Divinity) in the dust,” and it is called Shuruk.

However, this causes the loss of the lower one’s place for work, and then the lower one does not want to receive all of his Gadlut, regarded as GAR de Hochma. At that time the upper one diminishes himself because of the lower one, which is considered that the upper one is mingled with the lower one, the GE of the lower one. At that time the lower one causes the upper one to diminish himself into Hirik once more. This is regarded as the cause being the lower one, that the lower one can receive this knowledge only as ZAT, which is regarded as being in a clothing of Hassadim. In other words, to the extent that he can walk on the path of faith he receives knowledge, and not more. Otherwise he would have no room for choice.

I do not intend to interpret any further unless someone writes for more interpretation. Then he should write me the questions, and if I am rewarded, I will be able to answer him.

From your friend who awaits redemption

Baruch Shalom HaLevi

Son of Baal HaSulam

Question (Petah Tikva Center): (26:35) I see things which seem contradictory here. He says that all of his talk should be only towards the Creator and not towards the environment, and then in the next page, he says that the main thing is that you should not require nourishment from people, but whenever you have no vitality, turn to the Creator for mercy to bring us out from darkness to redemption, from the enslavement of the body to salvation. It seems that the Ten cannot help me here. What does he mean here? He says even the environment cannot help you, only the Creator can help you, so why do I need the Ten actually? Is that what he is saying?

M. Laitman: To receive or to give to the Creator. The Ten, you need the Ten to have a connection with the Creator.

Student: Does that mean I can't turn to the Ten for help?

M. Laitman: You can. Depends when. Depends on which instances you turn to Him.

Student: Okay, he keeps going here. The work through Lishma is against nature, in mind and heart, because before one reveals his prayer, the Creator cannot help him. Meaning, he says contradictory things, so it's not clear to me to who to turn. How can I receive assistance? Here he says, until you discover the Creator, He cannot help you. And on the other hand, he says, well, the Ten can't help you either. So what's correct here? Or perhaps we should read again to understand?

M. Laitman: Read, you can read those excerpts.

Student: All his talk should be towards the Creator, not before the environment. That's where he begins. I'm reading in the middle there of that page. You should talk only to the environment, to the Creator, not to the environment. In the middle there, you see? I'll read it.

Reader: Only in the intention, there is a divide regarding who is the obligator, the environment or the faith. Meaning, the habits he absorbed from the environment because of the commandment of the Creator. This is the meaning of “A prayer for the poor is when he is wrapped and pours out his words before the Lord”. And we need to know, what is the prayer of the poor? Again, a prayer is for the poor when he is wrapped and pours out his words before the Lord. So, all his talk should be before the Lord and not before the environment. There is a rule that a person always works only for the cause. So, either it's the environment that's the cause or the Creator.

Student: Okay, so what does he mean? That the Ten can't help me? That I can only aim towards the Creator? So, what do I do with my Ten? How do they help me exactly?

M. Laitman: When you aim yourself towards the Ten, you don't feel that you're turning to the Creator? Or the other way around, that when you're turning to the Creator, you're actually turning to the Ten?

Student: Look, I have a problem because I don't know the Creator yet. I know my Ten. I know that I can talk to them. With the Creator, I still don't know Him. And as you write here, until you feel Him, you can't really get an answer from Him. You understand? There's this kind of conflict here. I don't know exactly how to take things, and from whom is the Ten more important? Is it the Creator? How to turn to them? It's complicated for me, this text. Here he says this, and there he says that. So, what's more important? Turning to the Creator, even though we don't know Him yet, so through prayer or something like that? Or to receive assistance from the friends, from my Ten? Who should I turn to? When I sit in the Ten in the morning, I sit with everyone and study. Who should I turn to, and what should I do?

M. Laitman: What do you understand from the book?

Student: From the book, I understand that actually it's me, personally, only the Ten can help me, because I don't know or feel the Creator. But the question is, what's more important? What's more correct, actually, to do?

M. Laitman: So, what do you do?

Student: Connect to my Ten. I don't know the Creator. I don't know how to turn to Him, even if I'm crying, praying. I don't know what to do exactly. So, please tell me, what's more important, to turn to my friends in the Ten, or directly to the Creator? What do I do? Because he says two contradictory things.

M. Laitman: What do people think?

Question (Petah Tikva Center): (32:51) I understood from the text that the environment which he talks about in the letter isn't exactly the Ten. I gather that he's talking about an environment which is unrelated to the path. And if a person turns to the Ten and the Creator, which he writes about and talks about, it's the same thing. It's a subtle point. It may seem that the Ten doesn't help, but that's not… Rabash won't contradict himself to that extent. That's what I gather.

Question (Petah Tikva Center): (33:46) The Creator is in the Ten. The question is, am I working to be liked by the friends, or the friends for me are my way to the Creator? And my intention is that by working in the Ten with the friends, I will receive the power to bestow the power of love. It's not that I come to the lesson now so that everyone thinks about me, how great I am, and so on. Rather, I came to the lesson because I want to integrate with the power of the society and for the Creator to be revealed within me and the friends due to that. So, do I ascribe… It's all about the intention, if I want something corporeal or spiritual.

M. Laitman: Good, more.

Question (Petah Tikva Center): (34:46) He says two things, to continue the friend's question. He says, before a person reveals his prayer, the Creator cannot help him. So, revealing my prayer, I can do only through the Ten. The true lack for a connection, my connection to the Ten, that goes only through the friends, and that's my true prayer. Through my inner work, through the friends. That's one thing. Secondly, he says, the matter is that a wise student, a wise student who learned from the environment, that's a person who learned from the environment, but knowledge is knowing the Creator. So, the Ten is my environment, my system in which I learn about the Creator. I get to know Him, what I need to ask of Him, what He gives me, and so on. So, every kind of connection with the Creator is through our Ten. And we also learned about the binoculars this week in a lesson, which is how we focus our vision of the Creator together in the Ten.

M. Laitman: Yes, more?

Question (Petah Tikva Center): (36:13) Friends are for me to give to. If I want to do something, to give, that's what I need the friends for. If I want changes, transformation, certainly I need to turn to the Creator. Only the Creator can correct me and change my qualities and make corrections. You always need to turn to the Creator.

Question (Petah Tikva Center): (36:49) What environment is Rabash talking about here?

M. Laitman: Doesn't matter.

Student: Doesn't matter?

M. Laitman: About the environment.

Student: And so, how can one overcome the influence of the environment and turn to the Creator?

M. Laitman: If he turns to the Creator directly, correctly through the environment, then he has nothing else to look for, just to keep at it.

Student: If, by utilizing the environment, one reaches the Creator, why should one stand ready to follow the path of the Creator and not follow the way of the environment?

M. Laitman: As if there’s something contradictory between the Creator and the environment? What do you think?

Question (Petah Tikva Center): (37:51) I think that it's written that the commandments were given only to purify the created beings. So, the knowledge we acquire is in how to purify and join everything we receive from one another to the reason of the upper one, to glue everything there, to understand that His revelation comes through these places where we constantly incorporate together in the Ten, and this environment helps all the time to aim there. And even if we do the opposite, then the work of the individual is to overcome all the external opinions and glue everything to that unity that we build, each one above himself, for the benefit of the Creator, to discover that unity that exists above us.

M. Laitman: Okay, more?

Question (Petah Tikva Center): (39:13) It seems to me that this relates to the conclusion of the work, the end. To begin the work, we need power from the environment, maybe in Lo Lishma, not for her sake, but the question is, when you conclude the action, are you going to get some feedback from the friends, for everyone to tell you, oh, great job, what a great friend you are, and then this satisfies you, or... I don't know. It seems you need to want the action to be an act of bestowal, and not get this honor from the environment and glory, ultimately. He also writes a piece there. Maybe I can read it. He writes, when the environment gives him nourishment, meaning he receives reception in Torah and work, he has liveliness and does not need the Creator, meaning that the Creator fulfills his lacks, and then he has no need for bestowal.

M. Laitman: Okay, we hear it.

Question (Petah Tikva Center): (40:26) He writes here, the main thing we need to know is that in each person there is a point in the heart giving him power to work, but when this power is taken and used to serve corporeality, which is called the way people are taught Mitzvot, then he doesn't need it anymore, because he has vitality, and he can act in corporeality, and so on. So can we learn from this how not to waste our energy?

M. Laitman: Yes, not to waste energy on things that don't belong to the goal.

Question (Petah Tikva Center): (41:23) Following the scrutiny about the environment, he writes here that a person has to raise his voice to the Creator. It's a rule, a person always works only for the cause, or that the environment is his cause to work. It follows that he's working before the environment, and not before the Creator, and one should resent this. Why should it not be before the Creator? And he should ask the Creator to have mercy on him. So what does it mean to resent the Creator?

M. Laitman: That he gives the person a connection with other people, and not with the Creator himself, which a person seeks.

Student: As long as we're talking about an external environment, it's clear. A person sees how he falls there, he doesn't need to be there, and then we say our choice should be in a good environment, the Ten. But does he mean that we should also be warned not to stay in that environment, and from here to turn to the Creator?

M. Laitman: Turning directly to the Creator, being connected to the Creator, should be a constant concern for the person. He should always be concerned about or rather make sure that he's connected to the Creator, specifically, and not through other means, and not to have something between him and the Creator, let's say. Rather, to always have a direct connection.

Student: I hear that many friends are asking, we have learned many times that you have to put glasses on your eyes called Ten, you have to wear glasses called the Ten, and through that connect to the Creator, that's it. Now, these glasses, they're built by the environment.

M. Laitman: Yes.

Student: So it has to be through the environment.

M. Laitman: Yes, without an environment he won't find the right goal.

Student: And then when he's facing the correct goal, he has to take off the glasses?

M. Laitman: No, he sees that he now has this connection. The glasses vanish. They're actually there only so that the person can grab hold of the right goal.

Student: Meaning, it looks like he's warning us, I think if we're good in the environment, that's enough. You have to aspire for connection with the Creator.

M. Laitman: Yes.

Question (Petah Tikva Center): (44:23) I heard something maybe I didn't understand. A person should always aspire to a direct connection with the Creator. I can have a direct connection with the Creator?

M. Laitman: I don't know, but why not?

Student: Because for many years we learned here that only through the Ten I can reach the Creator. We learned like a sight on a gun. I, the environment, the Creator, I need this mediator in the middle.

M. Laitman: Yes, and?

Student: So it's not considered a direct connection with the Creator if I have the environment.

M. Laitman: Let's say so. Let's say it's not direct.

Student: No, what did you mean?

M. Laitman: I meant that if you build a connection to the Creator, you want it to be short, direct, and then you see what's between the two of you as something that has the right to connect you to the Creator.

Student: Is there a time on the path when a person needs nothing in the middle, but he goes straight to the Creator? Is there such a thing?

M. Laitman: No, no.

Student: Okay, so again, this environment or the Ten in the middle, it helps when it aims you at the Creator, not for any other goal.

M. Laitman: It doesn't actually, it doesn't just help, it actually does it.

Question (Petah Tikva Center): (46:02) It says we have to stand like iron and steel and not take forces from the environment. If the environment is goal-oriented, why should I not take any strength from it, any forces?

M. Laitman: Well, the environment is there only for us to adapt ourselves through this environment to a connection with the Creator.

Student: When is a person aided by the environment to rise to the Creator, and when can he overtake the environment and turn to the Creator, circumvent it?

M. Laitman: I don't think that he has any such ability to circumvent the environment and yet adhere to the Creator. He has no means then. How will he do it?

Student: So what does it mean that we have to be like steel and not take strength for work from the environment?

M. Laitman: A person should see the environment only as an adapter, an interface between him and the Creator. That's how he should see it. And not to receive from there some forces, discernments, but rather only to adjust himself, adapt himself to the Creator.

Student: It says when a person feels his lowliness and he runs away from the battle, then he has found that he is getting distanced, so we have to pay attention and overcome it with prayer. What does it mean to pay special attention, a special heart, so to speak? How do you attain this?

M. Laitman: A special heart means that now he is going to receive rejection, but this rejection is actually an invitation. It's a pull towards a connection with the Creator.

Student: In feeling the rejection, he receives inside of it?

M. Laitman: Inside it, he actually receives this invitation for connection.

Student: That's special attention, special heart in Hebrew, attention.

Question (Petah Tikva Center): (48:32) He says here in the end, he takes a portion from TES, he talks about the Holam, Shuruk, Hirik. He writes that in the beginning, the upper one lowers himself, so the lower one can connect to it, and there is a place for work. And I guess our work is with the environment, as we learn the choices to grow stronger in the environment, and then when he grows himself and he raises himself, and we have no place for work, then there is a certain connection from Him to us, an incorporation, and He makes himself small again, and then we have this direct connection, because He is incorporated in us.

M. Laitman: I understand what you are saying. There is something to it. Yes.

Question (Petah Tikva Center): (49:32) He wrote about how when a student is exiled, his teacher is exiled with him, what is that state when the student is exiled?

M. Laitman: Previously he was in a different degree, a better one, higher, a closer degree to the true state, and now, later, he is exiled, meaning he is removed from the state he was in before. And so, it follows that when he is exiled, his teacher, his Rav, is exiled with him, meaning that he sees that his Rav also becomes lowered, demoted, according to the student's degree.

Question (Petah Tikva Center): (50:37) There is a difference from who you receive, and there is no difference in whom you bestow to. It’s like turning to the AHP or the GE that Rabash wrote about at the beginning of the letter.

M. Laitman: Well, so?

Student: So, it's all questions, how to work with the Ten? How to work with the environment? What I bestow to the environment, like to the Creator, it's the same. Do I want to receive from the will to receive? I only go down, it takes me lower. That's what I wanted to say, thank you.

M. Laitman: Did you understand what he said?

Question (Petah Tikva Center): (51:43) Where to take fuel, if not from the environment?

M. Laitman: The environment, the books, only from there.

Student: I can't receive fuel directly from the Creator?

M. Laitman: Not yet.

Student: So, here when he tells me not to take any fuel from the environment, he leaves me helpless. Who will I take from? I don't have anything, the environment, I can't take anything from the environment, I'm not in contact with Him yet. So, where do I take the fuel from?

M. Laitman: From the prayer. Shout, demand, cry, until you receive fuel from the Creator.

Student: Meaning I pray to the Creator to give me the strength?

M. Laitman: Yes.

Student: I'm not supposed to ask for the whole Ten?

M. Laitman: Well, let's say that you can't ask for the whole Ten yet, only for yourself.

Question (Petah Tikva Center): (53:09) Can you say that work Lo Lishma is in the Ten and work Lishma is before the Creator?

M. Laitman: No. It's not determined by places like that.

Question (Petah Tikva Center): (53:36) I also want to ask about this, you know, who's obligating a person, the environment or the faith? Because it turns out that on the one hand our means to reach adhesion is always through the environment, and here it's telling you, pay attention to where you're taking the forces from, the environment or what, so what's the, where's the limit? We learned that realization is in the environment in the Ten, now suddenly it tells you, beware.

M. Laitman: What does beware mean?

Student: I don't know, the way I see it is, your work should not end in the environment. Your work needs to end with faith, with connection with the Creator, and the environment needs to remain as a means at all times. So where's the emphasis here when he says to beware of the environment? Because where else would you bring any forces from, if not from the environment?

M. Laitman: Yes, but the question is, do you receive forces from the Ten, or are you connected to them in order to activate forces?

Student: What do you mean to activate those forces?

M. Laitman: So that you have forces and you activate them correctly, use them correctly. So it's not that you're receiving forces, but rather immediately you return them to their source.

Student: So what does it mean to use, correctly use the environment, to work correctly with it?

M. Laitman: It's when you find the Ten in their place of work, and you see how all of them, each one really slots into place. And that's how you see their work as a group.

Student: So what should you be careful of when he says beware of taking any forces from the environment? He repeats it half a letter. So what should we be aware of?

M. Laitman: You should beware that when now, when you receive forces from the environment, I don't know how to put it. Do you have an answer for it?

Question (Petah Tikva Center): (56:38) I waited for people to speak, but Rabash gives an answer. He gives the answer to all the questions. So the main thing, do not need people to give you livelihood or nourishment, sustenance. Meaning the work is, when you feel you don't get along with your Ten, something happens, a despair, and he says then only turn to the Creator to have mercy on us, and take us from darkness to light, from slavery to freedom. Meaning he doesn't deny the work in the Ten, but he says if you reach despair and work in the Ten, if you reach a certain descent, so to speak, then you have an opportunity to turn to the Creator for help. But he doesn't negate the Ten. On the contrary, he says work with the Ten, but when you encounter difficulties, then you can turn to the Creator. He's given you an answer for what everything asks.

M. Laitman: Yes, it's a condition.

Question (Petah Tikva Center): (57:49) He writes here, a person has to follow the path of the Creator and not the path of the environment. And it says any wise disciple who is not as tough as steel, even if he's proficient in Mishnah and Gemarah and observes Mitzvot, why is he not regarded as a wise disciple if he's not as hard as steel? However, as mentioned, we should be standing as steel and not take strength from the environment. And then one comes to a state of children of Israel sighed from the work. So again, on the one hand, he says to you, grow stronger in the environment. He wrote articles where he immerses us only in that. On the other hand, he says, don't take the forces from them. So what does he actually want us to do with the environment?

M. Laitman: What do you think?

Student: Work correctly with it, but to use the environment correctly, to turn it into a vessel for the revelation of the Creator. But it's very subtle.

M. Laitman: It's in the same vessel. Yes, the Creator is in the same vessel.

Question (Petah Tikva Center): (59:38) You need to read the entire idea of the whole letter, he doesn't say you should not use the environment, he doesn't deny working with the environment, with the Ten, he told us to use the Ten, he just says that the environment should not blur the person's request to the Creator. Or what he just read, he says, why if he’s as hard as steel, is not considered as a wise disciple, however, as mentioned above, you should be standing with steel and not take strength from the environment. And then one comes to a state of the children of Israel sighed from the work, if he's not satisfied with the forces he receives from the environment, then he comes to the state of the children of Israel sighed from the work, and it continues, the main advice for this is prayer, each one of you should dedicate time for prayer, especially those, etc.. And it continues, this entire letter of this duality, that on the one hand the environment has to lead the person to the goal, but he should not be satisfied with what the environment gives him. This is also what he says, if you did the Mitzvot and everything, you should not be satisfied with that, you should constantly clarify through the environment his deficiency to turn to the Creator using prayer, don't be satisfied with it, he doesn't say don't use it.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:01:10) Hard as steel, is this something you're born with, that you're tough, you can deal with difficulties, or this is a quality that you can acquire?

M. Laitman: I think it's an outcome of exertion.

Student: Meaning it's like, I'm like an athlete, and I work on my stamina, and I run first 100 meters, 200 meters, and then I gradually build my stamina, my endurance.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:01:50) I think in the article, he distinguishes between environment and friends. You can see, a student who is exiled, his teacher is exiled with him. Baal HaSulam interpreted that if a person is in Katnut, smallness, then wherever he looks, whether at the Creator or at friends, everything has the form of a lower one in his eyes. Meaning his friends and environment, at that time they were dispersed, the Rabbi was abroad, the friends didn't write, so they were in this environment that was external, and the friends are a source of strength, and he asked them to write, and he needs their letters and love of friends and all of that.

Question (Petah Tikva Center): (01:02:56) When the Ten scrutinizes a certain point on the path, or it meets, or doing any kind of action, how does it bring the Creator into the action? When can we say that the Ten is now working with the Creator, and when is it acting without the Creator?

M. Laitman: That's impossible to say just like that, ahead of time and regarding everything.

Student: There's no feeling, even retroactively, that we worked now, we forgot about the Creator, or there's a feeling the Creator was together with us in this action.

M. Laitman: One of you can say this, and another can say that, it's not an objective matter, it depends on the way a person feels.

Student: So if we speak of a person, how he came out of an action with this Ten, what does he feel, how can he distinguish if there was a Creator there or not, how can he discern if there was a Creator or not in this?

M. Laitman: Can a person discern that they have exited and the Creator is with them? That's how you feel it. What's the question?

Student: The question is how can we measure, or at least learn for the future about how to bring the Creator into it?

M. Laitman: You can't measure it. To measure the extent of it, the extent to which the Creator is with them, they cannot measure that.

Student: Now, before the action, I want each one to do this, an action with the Ten, and to bring the Creator into it. What should he do? What does he need to want? What does it mean to bring the Creator into the action?

M. Laitman: It means that one is dependent upon the Creator, dependent on the extent to which the Creator is revealed, and it's clear to him that he will exit that connection with the Creator if he will not maintain the conditions of that action.

Question (Petah Tikva Center): (01:05:38) Maybe look at it slightly differently, seemingly. When he speaks about externality, he seemingly makes a restriction over it. Then he says, thank God each day, holy, still level that is satisfied with little, and he makes this calculation, because in the future he is going to reveal shame, but it doesn't, it's not okay because it's not, it's okay because it's not real contentment, and then he talks about the environment that works in overcoming and faith, and is valuing itself according to its prayer and yearning and longing, and that's the Baal Salaam method. If we're lacking, we have to check also from Rabash's method and the instruction of that specific lesson during the day to see what Baal HaSulam is telling us. On one he restricted, on the other he says it goes nowhere because he has shame, and he says if you're not working on prayer, exertion and yearning, it will be hard to measure that you are following my method, seemingly.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:07:12) There's something here that I think throughout the entire article, it's an amazing article, it says, one before last paragraph, it says, righteous are greater in their death compared to their lives, meaning when a person feels the righteousness when he's alive, meaning he sees the righteousness as greatness, this is because when he sees smallness in the righteousness, it is in one's favor, for sometimes a person must disclose his own prayer, seeing that he has remained alone in the world as it is written, and no man shall climb with you on the mountain, that is when a person must climb to the mountain of the Lord, he does not see anyone from whom he can receive support. That reminds us the reason for the heaviness in the work, he writes that a person feels sometimes that he's alone.

M. Laitman: Yes.

Student: So it looks like he's saying to us, don't remain on the still level, if you will only remain with the environment, you will never reach the true work, which is the true prayer, where a person feels alone, you have to make room for that state as well, be with it, don't be afraid of it, know that it's part of the path, and that's the vegetative, sometimes it's like this, sometimes it's like that.

M. Laitman: All right.

Question (Petah Tikva Center): (01:08:48) At the beginning of the article, Rabash turns to the students personally, one writes to him, one is lazy, it sounds like a Kabbalist has a personal account with each and every student, is it correct?

M. Laitman: More or less, yes, it could be.

Student: Or does he relate to everyone uniformly?

M. Laitman: No, of course, it's not uniform, the society divides into different circles.

Student: Does Rav expect unique work from each and every student, he has an expectation from each and every student for something else?

M. Laitman: Well, that could be, but it's not mandatory. What is mandatory is for them to connect together into different circles, and gradually these circles will receive a kind of stature, power, and advance in that way.

Student: So if one is writing to the Rav, the other is not writing to the Rav, then one can learn from another here?

M. Laitman: I don't think, it's not that they make it known, right, who receives, who doesn't, I don't think so, but it's important, it’s important for them not to lose contact with the teacher so that you become used to writing in every situation, and for them to be better connected; communicate.

Student: In our generation, what does it mean to write to the Creator, to be in contact with the Creator, with the teacher, I'm sorry, how is that expressed, if not through letters?

M. Laitman: In our generation, how is our generation different to what we had two generations ago?

Student: Oh, here they exchange emails, correspondence, using emails.

M. Laitman: Yes, and today you can also correspond, today, these days, everyone's writing to each other. Everyday you go into your Facebook account, your email, and you read, and you write, or a postbook. Sometimes a person has dozens of such addresses.

Student: But here I'm asking about writing to the Rav.

M. Laitman: Writing to the Rav is a very important thing. By that, at least, through that, you know that you have a guide, a leader, a teacher, and you're on his list, and that he's concerned about you.

Student: What should a student write to his Rav?

M. Laitman: About any kind of difficulty or hardship that he sees before him, and that he has to contend with.

Student: You should expect a response from the Rav?

M. Laitman: Why not?

Question (Petah Tikva Center): (01:13:01) I'm going to elaborate on this question. He writes, the advice for it is prayer, and each one should make time for prayer, specifically those who serve the Great Tree, Baal HaSulam, and may his merit help us follow his path. He talks about Baal HaSulam, of course. What is, in our work, the idea that his merit will help us? He wrote about it before. There's a connection here. How to use his merit will help us. There's a need for it, seemingly.

M. Laitman: Of course, there's a need. What privilege do we have? None. Only obligation. And when we connect to Baal HaSulam and Rabash, so we have a positive calculation, maybe, instead of a negative.

Student: Here he's being precise, and he says that his merit will help us to follow his path.

M. Laitman: Yes.

Student: It doesn't mean that when I follow his path, the way I see it, his merit will help. Meaning he needs to help me to follow his path. So how do I awaken him to help me follow his path?

M. Laitman: Prayer. What else do we have to do in order to go on Baal HaSulam’s path?

Student: I don't pray to the Rav, I pray to the Creator, what else do I ask?

M. Laitman: You can also pray to Baal HaSulam, you can also pray to Rabash, anyone higher than you. And you can ask them for help.

Student: Here he continues and says, sometimes it's good that the righteous appears small in your eyes, because then you can give a true prayer from your heart to the Creator. So on one hand, I say, the Rav says, use the fact that there's a great Rav like Baal HaSulam, and appeal to him for help. On the other hand, it's good that you can’t turn to him and that he shouldn't be great in your eyes, because there's someone that can help you, so you'll be able to turn to the Creator. There's also a certain, it turns this way or that way, but in the matter of using Baal HaSulam and Rabash, how do we address and write the sage in such a way, how do you do that?

M. Laitman: In any way you can.

Student: Do I need to depict him some way? How would you?

M. Laitman: Whatever you want. That's not important. That's completely not important. If you knew in which way the prayer comes out from you and enters the Creator, you'd be shocked. That's not important.

Student: So the main thing is the need for help, the person will discover that he has a need for help.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:16:41) Continuing this scrutiny, he says that each one needs to dedicate certain time for prayer.

M. Laitman: Yes.

Student: I know you told us more than once also, you said we should ask all day long, so it's like you can feel that he's giving a certain more real proportion what's to devote certain time in my heart to ask? What does that mean?

M. Laitman: That in your heart there's a place for a plea to the Creator. And you fill that place with passions, with words, maybe with song, I don't know, but something that helps you turn to Him.

Student: Meaning every opportunity I feel that I have a lack to turn to the Creator for help, don't give up on it. Try and use that to turn to Him every time I feel a real need.

M. Laitman: Of course.

Question (Petah Tikva Center): (01:17:57) Rav, in one of the last lessons about the environment and the friends, you were asked how a person measures himself, his state, through the friends. You said that every single friend shows me what form of connection he has with the Creator, and therefore when I move from one friend to another in my tendency to uplift myself even more, it turns out that I'm raising myself this way and bringing myself to connect to the most exalted friends. And I want to ask, how do I see in a friend a certain degree of, what degree of connection he has with the Creator?

M. Laitman: You can't see that. You only see it through your eyes, through your vessels, but you can't really see the friend.

Student: And how does that lead me to connect to even the most exalted friends?

M. Laitman: Try, try these and those, try to connect to them, and ask, demand, pray, but it's not that you in advance will know how you're connected to them and how you're demanding through them.

Question (Petah Tikva Center): (01:19:37) He gives here a certain key called faith, prayer, and exertion through which he emerges from his state. On the other hand, he says that the environment makes you wise, but without reason it could be if you don't attain the Creator. I wanted to ask about that matter, because there's a certain matter that even our environment can be depicted as an environment of wise guys who understand things and learn things and scrutinize matters. How do we not get stuck in our scrutinies between us and the work between us in the wisdom and actually move to the prayer in such a form that counsels us?

M. Laitman: I don't understand you.

Student: He says that earth has movement, even though it's seemingly inanimate, but the details within it are inanimate, don't move. And there could be a state where I'm a member of the Ten, and I feel like the Ten is moving, but I'm like this inanimate object sitting inside. I think I'm smarter, understanding more, but to come out of that inanimate form outwards to movement, it doesn't work out. How do we have it in the Ten where each person has an opportunity to use what he says, prayer, faith, exertion, and not to try and be smarter? What point do we have to hold on to?

M. Laitman: The point of connection with the Creator.

Student: This needs to be the point that stands before our eyes in all states?

M. Laitman: Yes. What else do we need to do?

Question (Turkiye 2): (01:22:09) A person feels suffering from trying to emerge out of his will to receive and acquire the intention in order to bestow; the vessels to bestow. How can a person come to a true prayer in order to make that change, to acquire the intention in order to bestow?

M. Laitman: He needs to depict himself in which way he reaches identification with the Creator. Closeness is according to equivalence of form. So how does he reach equivalence of form? Closeness with the Creator in the state that is revealed before him. And in this way, every time yearn more and more and more until he reaches the final adhesion.

Question (Kyiv 1): (01:23:07) Rav, you said that we have to aspire to identify with the Creator in every state that's being revealed more and more. How does a person do that? Let's say, receive a certain state within him or in the group or in the world. How does he operate in order to advance towards identifying with the Creator?

M. Laitman: When a person comes closer to the Creator, he needs to discover his attitude towards the Creator and the Creator towards him as a result of some type of desire where he approaches it. In this way, he will discover the forms of connection between them. That's actually what's happening.

Student: The result of the desire, is that something that's in the middle between me and, between my state and the Creator that's bestowing upon me?

M. Laitman: Kind of like that.

Question (Tel Aviv 1): (01:24:35) He writes here. Even though you don't feel any holiness or settling on the heart, that there's no vitality, the main thing is don't need the created beings to give you nourishment. But wherever there's no place where there's vitality, turn to the Creator for Him to have mercy upon us and take you from salvation to redemption. Meaning even when I'm feeling at the lowest low?

M. Laitman: Yes, you need to turn only to the Creator and ask and demand a change from Him.

Student: But not for myself, too.

M. Laitman: Right.

Student: So for Him to have mercy upon us.

M. Laitman: Yes.

Student: And even if I'm on the deepest low, I have to ask for the friends, not that I'm not asking, that I don't need them?

M. Laitman: Yes.

Student: But I'm asking for them. That actually opens it?

M. Laitman: Yes, that it will truly be in order to bestow.

Student: And that's how the contradiction is solved. We're not canceling anything. I'm not praying for my individual in the Ten, I'm still me. And that's the mechanism here.

M. Laitman: Yes.

Question (Latin 8): (01:25:57) In the article he mentions that we need the thoughts to become an action. So the question is, if it depends, what makes it dependent on the thought becoming an action? Is it a friend or Ten?

M. Laitman: That depends on the Ten. Or maybe not exactly the Ten, but a few friends that are thinking about you.

Question (Women MAK): (01:26:40) You said to write letters to the Rav. If I have a question that really concerns me and I can't find an answer, what should I do? To write a letter and to turn to my inner Rav? And to hear the answer through the friends, through the sources, through you in the lesson?

M. Laitman: You have to write and speak about it and then your inner state will change and you'll be able to understand yourself better.

Student: Who do I need to speak with?

M. Laitman: With the friends.

Student: Even if I can't talk about it?

M. Laitman: If you can't talk about it, so no.

Question (Women Moscow 6): (01:27:47) How to strengthen ourselves in a direct and short connection with the Creator?

M. Laitman: Exactly like you want that connection to be? You think this way, you speak this way, you ask that way.

Question (Women Heb 1): (01:28:15) Can I turn directly to the Creator also in lowly states that I'm going through?

M. Laitman: In any state.

Student: So how do I help the Ten in such a state? Because I'm feeling despair and…?

M. Laitman: Try? First of all, try.

Question (Zafon 1): (01:28:44) In the letter, Rabash explains that there's no point in anything unless there's a lack or deficiency for the matter. A person who started to study Kabbalah sees that his vessel of reception grows and instead of advancing forward in the spiritual work, he sees that he's going backwards. And then he feels that he is in a great lowliness and runs away from the Creator's work and falls to his other environment. How many sufferings do we have to go through in suffering so that we have an outcry for the depth of our heart for salvation?

M. Laitman: I don't know how much, but as much as we need. If we're still not crying out and we can't invite the right response from the Creator, our correction. So I guess we are not crying out the way we should be, we need more suffering.

Question (Hadera 1): (01:29:52) Is there a difference between a request and reception? Meaning, if There Is None Else Besides Him and only one force operates in the whole world, then it is clear that I need to ask for the force only from Him. But because He clothes in all that is around me, when I receive from Him I will receive through the environment because there is no other way.

M. Laitman: Yes.

Student: So this means I need to differentiate between the request and the reception. And also when I receive, I need to correlate it to Him, attribute to Him and not to the environment.

M. Laitman: Constantly ascribe everything to the Creator, correct.

Student: And then that’s the right work that we need to work in?

M. Laitman: Yes.

Student: The ascent in spiritual degrees, can we say that this is the expansion of the connection of the Ten to greater circles?

M. Laitman: No. An ascent on higher degrees is a more internal connection between all the participants and from that connection, connect to the Creator.

Student: But the question is actually, can we say that the Creator is actually the connection to the whole world where all the parts are connected by relations of love?

M. Laitman: Well, we will get closer to that and see.

Question (Women NY 4): (01:31:51) We have two places in which we have forces. The regular place that we live in, there is a vitality that comes from things we do, from the group, from those around us. And there is a higher place where we turn to the Creator through the Ten and we perform certain actions, commandments and we receive forces from the Creator. Does that mean that being careful from the influence of the environment that we have to empty that lower place of the external environment to receive forces only from acts of bestowal?

M. Laitman: No. Keep asking and the way it spreads through your vessel, your desires you will discover that in practice.

Student: Can I ask another question? It turns out that eventually we come to a state in which we hold onto this restriction independently and it turns out that we decide ourselves that we are not receiving even if the Creator wants to give it to us. And we live only from acts of bestowal.

M. Laitman: Yes. That is definitely possible.

Question (Women Ukraine 2): (01:33:47) Being careful of receiving forces from the environment, does that mean moving to a different fuel?

M. Laitman: No.

Question (Women Unity): (01:34:20) The combination of GE of the lower connected to the AHP of the upper, does that mean that Malchut is rising to Bina?

M. Laitman: Yes.

Student: And when it says the GE of the lower one brings to the upper, diminishing the quality of Hirik..?

M. Laitman: And what?

Student: What is this action that it again brings to it?

M. Laitman: I can't answer that now. You have to explain that to everybody.

Question (Petah Tikva Center): (01:35:05) A few paragraphs before the end in the letter, there's a thing that starts with, meaning that the upper one diminished itself, showing its smallness, and he continues to say, specifically during the concealment there's a place to speak, and in the article he mentions the matter of yearning, that is in the process, it needs to come from prayer to prayer, to a higher degree, until they will cry out and sigh and cry out to the Creator, so the matter of yearning is acquired in the many prayers to the Creator so far?

M. Laitman: Yes, yes, I hear you.

Student: So that's understanding the yearning that we don't have, that we're supposed to build?

M. Laitman: Yes.

Question (H 10): (01:36:24) Where does a person take the strength to be strong like steel, and not to be suffice and little?

M. Laitman: From the upper light. From the upper light.

Student: What is in the light? Is it appealing to the Creator? Prayer?

M. Laitman: Yes.

Question (Turkiye 4): (01:36:50) What is felt, usually, in every state the Creator wants to cancel out all of a person's confidence, and then he feels that there's this and that, but he can say that only accordingly we can achieve or attain the true lack, and that's truly the mercy of the Creator?

M. Laitman: Yes, we have to understand here that it's like an inner contradiction. On one hand, we need to be confident in our forces, confident in the Creator. On the other hand, we need to reach a state that we have no forces, and no confidence, and no nothing. And then how do we work from that state? Yes, it's not simple.

Student: So, what I understood is that we are battling against the Creator for the Creator, yes?

M. Laitman: We can say that, yes.

Question (Women Moscow 8): (01:38:38) Can we say that the next degree of connection in the Ten is… Is it possible to say that the next degree of our connection in the Ten is the Creator?

M. Laitman: No, that won't be right.

Song: (01:39:31)

קבלה מדיה

קבלה מדיה

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

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

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