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

Daily Lesson (Morning) June 8, 2024.

Part 1: Rabash. Letter 22.

Reader: Hello, we are reading from the writings of Rabash from letter number 22 and the study materials can be found in the study materials tab in the Arvut system. You can also send questions live. If you ask a question here in the study hall, make sure you hold the microphone close to your mouth and ask loud and clearly. Again, writings of Rabash, letter number 22.

Reading Letter 22: (00:44)

July 7, 1956, Manchester

To my friend,

I read your letter where you announce that you have dark times and bright times. Know, my friend, that such is the way of Torah, as it was said, “You will lead a life of sorrow.”

There are three kinds of life: 1) The life of the wicked is called “death.” 2) The life of those who follow the ways of the Creator is called “a life of sorrow.” 3) The life of the righteous, meaning those who have already been rewarded with Torah, who taste real life, as our sages said, “For one who learns Torah Lishma (for Her sake), the whole world is worthwhile.”

Therefore, if you are writing that you have a life of sorrow, it is a sign you are walking on the path of Torah. That is, you have darkness and brightness because such is the way of writing Torah—black on white. However, you need to strive to have black fire over white fire, meaning that everything you feel will be a burning flame.

As for asking that I will write you the order of the work, know that as soon as you begin to work you will remember everything that you have heard from me and from Baal HaSulam. The fact that you are forgetting is for your own good, and only during the work, the Torah that you need appears before you. Nevertheless, I will write a few things for you.

As soon as a person opens his eyes he is already used to take a book or say the blessings or say, “I am thankful…” Everything requires prior preparation, meaning not to go by rote. Rather, when beginning to say, “I thank,” we should know who obligates me to say this—is it habit or is there a reason why I should say, “I thank.” Thanking should be said where there is a dispute, as our sages said, “Rabbi Yehoshua Letan thanks” (Ketubot 16). Specifically when there is black can you speak of white. At that time you must see the real reason, who is the obligator.

It is better for you to know for certain that your obligator, meaning the reason for working wholeheartedly, is that you heard from Baal HaSulam that one must walk in the path of faith and believe that the Creator hears the prayer, and that the Creator longs for the prayer of the righteous, meaning those who want to be righteous but cannot, due to the evil within them, and ask of the Creator to send them help from above.

Our sages said, “If the Creator does not help him, he will not defeat it,” and “He who comes to purify is aided,” and as it is written in the holy Zohar, “With what? With a holy soul.”

The Creator wishes for us to receive the Torah. Therefore, we must feel a lack for the Torah, for luxuries are not given from above, only necessities, for one feels the need only for what is really necessary (because there is no [light] without a Kli (vessel), meaning desire). But with luxuries, a person does not feel a lack—that he needs the Creator.

The main benefit is for a person to need the Creator, meaning the giver of the Torah. Therefore, when a person feels his lowliness, it is a reason for him to need the Creator. But when he feels that he can help himself—that he does not need the Creator—he is separated.

The main thing to be rewarded is Dvekut (adhesion) with the Creator, for this is the essence of the correction on our part, when a person begins to believe in the Creator, for this is the main thing. This is only indication if a person is walking on the real path. When he sees his true state, then he should say, “I thank,” although common sense gives no reason to say “I thank.”

And concerning the four hours we spoke of, you must keep them, meaning arrange the work. That is, 1) the exile of the Shechina (Divinity). It means that the Shechina is in the dust and everyone seeing that Providence is in concealment, and it is hidden that the Creator is the doer of good. The Creator is the one who makes that concealment, so that Torah and Mitzvot (commandments/good deeds/corrections) will taste like dust, to give a person room for choice.

This is so because only where there is choice there is faith. But where there is knowing, meaning open Providence, there is no room for choice, meaning faith. It follows that it is man who has caused all that, since before one is rewarded with faith, complete faith, the holy Shechina must seem to him as dust. One should regret this, and this is the meaning of “If he is rewarded, he sentences himself…”

2) If this is true. Man’s purpose is only to benefit the Creator, meaning, if not for this goal, he does not want to live in the world and exist only for himself. And to examine the real state, without any compromises, only to see the truth, if he sees that the body has considerations that it is worthwhile to exist for itself, meaning to please itself, then there is room for prayer to the Creator. That is, then he sees his lowliness.

3) Engage in words of Torah. This will be specifically in wholeness, as Baal HaSulam said, “The cursed does not cling to the blessed.” Therefore, while engaging in Torah, one should draw light, and then is the time for wholeness.

We must believe what our sages said, “From Mattanah to Nahaliel.” The Torah is called Mattanah (gift). That is, the fact that a person is permitted to learn and pray, and observe Mitzvot even one minute a day, that, too, is a gift from the Creator, for there are several billions in the world to whom the Creator did not give the chance to be able to think of the Creator for even one minute a year. Therefore, while engaging in the Torah, one must be glad, for only through joy is one rewarded with drawing the light of Torah.

The Torah is divided into two times: 1) Simple learning, as one learns in order to simply understand the matter. 2) Scrutinizing as much as possible, so the Creator will help you understand the internality of things. By scrutinizing the matter in order to understand, you make for yourself Kelim (vessels) in which you will be able to receive the internality. This is also how you should divide the prayer.

May the Creator open our eyes and we will be rewarded with the Creator’s teaching—how to come out from enslavement to redemption.

Your friend, Baruch Shalom HaLevi

Son of Baal HaSulam

Question (Petah Tikva Center): (13:48) He starts the letter with, the student wrote to him, that there are times of black and times of white. Rabash answers him, you have to see it like fire, white fire over black fire. What does it mean to see it as fire?

M. Laitman: That it is necessary for him, that he wants to scrutinize this with all of his powers, his desires.

Student: Why specifically fire?

M. Laitman: It's according to the desire that he wants to scrutinize.

Student: Can I ask another one? He ends with about how the Creator will help understand the internality and to make vessels to receive the internality and then also to divide the prayer accordingly, what does that mean?

M. Laitman: What to ask for, that he scrutinizes his desires, his qualities, his goals, and then according to what becomes clear to him, he then asks how to advance towards what he needs.

Question (Petah Tikva Center): (15:29) Another point in the beginning of the article, he writes to the student that, all that you heard from me and my father Baal HaSulam, the fact that you forget is for your own good.

M. Laitman: Yes.

Student: He says, it's good that you forget on the one hand, on the other hand it's a bit problematic. We know there's a matter of amnesia, we see that we have a short memory, a very short memory.

M. Laitman: Yes.

Student: Also, all the things that are for better and for worse, we really forget. Why is it for one's own good?

M. Laitman: Because when we forget, then we realize that what we forgot was important for us, and then we have an addition to our deficiency, to our prayer, that is all.

Student: So to add that to a deficiency.

M. Laitman: Yes.

Question (Petah Tikva Center): (16:45) He says here that a person needs preparation before everything, meaning not to do things by habit, and when one says I think, he needs to know who's obligator and so on. How to come out of a habit?

M. Laitman: Well, the habit is that the person just flows along with the time and he doesn't have his own deficiencies, so that he comes and wants specifically to understand something and implement something and remember, but rather he just flows with the things that awaken in him.

Student: He gives an example, a person wakes up in the morning and should say, I think; first thing he says. But he doesn't want it to be by habit, he wants to have a thought each time. Why does he ask that, how do you prepare for such a thing because clearly when a person already is in this state it's not in his hands but how does one prepare?

M. Laitman: Well, we need a habit in such questions also, what did I wake up for, what did I get up for, what am I looking forward to today?

Student: Again it's habit, how do you not be in habit?

M. Laitman: No, it should be a habit as well. It is written that habit becomes a second nature, so that I do search for every day that I'll have additional questions, additional lacks and along with that, I yearn that there would be new deficiencies and I will become incorporated in them and I will ask for them.

Student: First, let's say it's worthwhile because it makes life much more interesting and everything alive.

M. Laitman: Yes, correct.

Student: With that, he says there is a kind of habit that pulls you to...

M. Laitman: Even if I'm in the greatest deficiencies possible, if these are deficiencies I've already got used to, I don't feel any innovation in it. A person is impressed by the novelty, and if he doesn't feel that today it's new compared to yesterday, then he's already used to it, and as it was today, so it is today, he became used to it.

Student: So that's terrible?

M. Laitman: Yes.

Student: How to watch out for that? How to not fall to that?

M. Laitman: I think it's only through the environment, because anything that awakens from within the person, it is him, and through the deficiencies, the questions, the passions that he feels that they come to him from the outside, from outside of him, by this he's truly rewarded with awakening.

Student: Can we say that awakening each other is basically the solution?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (21:12) Yes, it is indeed written that they should be new in your eyes every day, and I heard about it for many years but about a month ago I heard the words, your faith is great, meaning that the faith isn't mine, it's something that I have to acquire, and it really was like a revolution for me. Great is your faith and I really need to put the faith on this, great is your faith. And what is this faith? Faith in the sages. We learned today also in the preparation that without faith, nothing can be achieved in spirituality, it's from the preparation for the lesson today. And you said that Malchut always works, and we have to raise a desire to the degree of yearning. It's not enough that I want, but rather I want very much. How much do I want?

There is a clip of Rabash speaking about yearning, and there he explains that this is the vessel. Today I came, I made an effort because once you gave an example of what yearning means so that we will understand it. And we should share, because it's written that each one should help his friend. You once said that yearning is like a little child lying on the floor and he wants. What do you want? He doesn't know. He kicks with his hands and legs, and feels like something is hidden from him and he very much wants. He doesn't know how to say what he wants. This is what yearning means. Thank you for your patience.

Question (Petah Tikva Center): (23:10) He writes, Rabash writes, if you’re right you have a life of sorrow, it's a sign that you're walking in the path of Torah. Can you walk the path of Torah without sorrow?

M. Laitman: If you're happy because you lack something.

Student: He also writes, you have to try to have black fire over white fire, meaning that all you feel will be as fire. What does that mean, what is that state?

M. Laitman: The burning flame means that you have before you deficiencies that you can attain only by aiming your flame in the right direction. What are you burning for?

Student: How do you come to the burning flame?

M. Laitman: A deficiency, you should have a deficiency and then the flame will be as light that is shining out of the deficiency in it, and there needs to be that you reach a flame. Indeed, the deficiency shines to you from your inner darkness and specifically by this darkness you attain the light.

Student: What exactly a person should be burning towards?

M. Laitman: A person should be burning for a state where he discovers the Creator, and the Creator becomes revealed to him as his fire and shines to his darkness. He shines to his darkness, and this is how he advances.

Student: Following what the friend asked, on the one hand a person has habit over the years that becomes second nature, on the other hand, how does a person find new deficiencies, renews every day, each time?

M. Laitman: Because he sees that what he has is not exactly what he looks forward to having. He wants to have the light of faith, so that by this light he will rise above his habit and he will monitor and get to know the Creator more than yesterday. And the same form of the Creator that he is already familiar with today will also provide him with the knowledge and the new power so that accordingly he’ll be able to advance, to move forward each time, more and more.

Student: Last question, he writes here, he who feels that he can help himself, that he doesn't need the Creator's help, he's in separation. At what stage does a person need the Creator?

M. Laitman: In a stage which is as quickly as possible, so that he feels that he cannot help himself, and he must not be a blockage on the path of the light from above, from the Creator to all of the created beings. He has to open himself up on the one hand to the deficiencies and to the light from the side of the upper one, and also absorbing the deficiencies from the side of the lower ones, and in this way he'll be on the way from the upper one to the lower ones, and this is his role.

Student: When a person feels low, then he really needs the Creator. How to feel it in advance?

M. Laitman: One shouldn't wait for the lowliness, that then he needs Him, then seemingly, the Creator reveals to him the lacks and emptiness that are within him. But rather he should try to feel that he must be a passage of light, so that the light passes down through him to all of the created beings and by this he keeps the commandment of the Creator, but he himself becomes incorporated in this whole way with the vessels and the lights, and he connects them, and in this way he pulls the light to the lower ones.

Student: And how is the person a cap in the pathway of the light?

M. Laitman: That he doesn't want to be incorporated in the deficiencies of the lower ones and draw the light, pull the light from above, even being lazy.

Student: When he writes here that a person feels that he can help himself?

M. Laitman: That too of course is incorrect. How can a person help himself? He has to become incorporated in the lower ones, with others, that now, just by chance, they're called lower ones because he sees himself as the one who links the Creator with everyone. But here he has what to correct on the path, he cannot be connected with the Creator if he's not connected with the lower ones. Once he connects to the lower ones and he receives from them deficiencies, then he can draw this deficiency from the Creator to everyone, and he is in the middle, only as one who passes, one who passes the lack to contact with the Creator, to the light of the Creator from below upwards, and the lack for the light itself from above downwards.

Student: Is there room for a person when he begins to work first within his own boundaries and then he needs the Creator or he needs to work with the Creator immediately?

M. Laitman: No, he can't do it this way, everything starts with the deficiency, and so if he doesn't achieve the deficiency, he has nothing with which to begin the spiritual work. All of the spiritual work is about raising the deficiency up and drawing the MAD from above downwards.

Student: And absorbing the deficiency, the initial one, how and where from?

M. Laitman: From the Ten, the deficiency starts with the deficiencies that we have to connect between us, and each one feels that here he needs to be on the way to shine to all of the friends. And in that, he feels that he is entering the correct work.

Question (Petah Tikva Center): (32:13) First of all, there aren't enough words to appreciate what we read here and together with the answers you're giving us. It feels like Rabash is pushing to two directions, one time to revelation of the deficiency. He says to see the true lowly state without compromise and correspondingly, the work in Torah has to be in wholeness, because the cursed cannot be adhered to the blessed. When one engages in Torah, he needs to draw light and achieve wholeness. My question is that sometimes I know to feel just one of these two ends. What does it mean that in the work you connect this state of complete lowliness with complete perfection in the work, how to work that way?

M. Laitman: Start by holding on to one edge, and when you're in it for certain then go to the other edge, and you will see how the two of them actually connect and they're not in contradiction.

Question (Petah Tikva Center): (33:33) He talks here about the order of the work, the exile of the Shechina, the Shechina in the dust, that everyone sees the Providence in concealment. What is the work over the exile of the Shechina?

M. Laitman: To discover the Creator as the source for everything that we need in order to keep His will.

Student: Yesterday in the meal, you spoke about how we have to move towards one place called the Shechina. What does it mean that we all come close to that place?

M. Laitman: That we want to connect between us so that our desire will be precisely the same desire so that we can actualize the desire of the upper one.

Question (Petah Tikva Center): (34:40) Can we need the Creator if we don't have a true deficiency for faith?

M. Laitman: Again.

Student: When he says we need to be needy of the Creator, but if I don't have a real deficiency for faith, which is something let's say against our nature, it's a different attitude.

M. Laitman: Well, we begin with whatever we have, and then it develops through your deficiency, through the deficiency that comes from above, from the illumination that comes from above. This is how it is, but we have to get started.

Student: How to aim so that my deficiency for faith will develop and I won't stay in the same philosophy of life I had so far because it's a completely different direction?

M. Laitman: You need to be incorporated with the friends, even with their externality, meaning with what they're asking for with words, at least what they're saying. Try to be incorporated even with that and then you'll see how it truly changes you, it makes a revolution in you.

Student: When we read the article, there's a difference. If I look for a deficiency of faith, or I read so that it will just strengthen me, or... The article is kind of...

M. Laitman: When you approach the article, here the approach should be for the revelation of the goal, the revelation of the lack. What is it that you want?

Student: In the society, how can we acquire the deficiency for faith as something that is new, revolutionary, that will always shine to us, and so that specifically that deficiency we’ll move towards?

M. Laitman: We need to want it as many times as required in order for it to become revealed, the desire, the deficiency, and also already as an answer.

Student: But it's a change in our life to move towards faith.

M. Laitman: Well to begin with, nobody has it, so don't look at others, do they have it or not, they don't have it, you also don't have it, but here is man's work, that he needs to try to be directed towards the deficiency for faith.

Student: Right, but faith is a change for us, right, it's a change?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (38:14) A question from a friend, Rabash writes that no luxuries are given from above, only necessities. The question, can we get closer to the Creator through necessities of this world, are these prayers that the Creator accepts?

M. Laitman: Sometimes yes, if these are true deficiencies. When a person is in a state, a corporeal state that is so pressured, that what he's asking for, he's truly praying for necessity, but I don't think that in our time this is so valid.

Student: Can we go deep into that? Let's say a person doesn't yet have a wife on the path, and the Ten is asking for the Creator to help him with that, is that acceptable?

M. Laitman: Yes, go ahead and pray and ask for it, how much time will it take you?

Question (Petah Tikva Center): (39:46) Thank you, you said to the friend that we have to incorporate with the friends, even just to hear their words externally. Now for instance, in our Ten yesterday, we had a great meeting and we had a big discussion even an argument and we all heard it. Does that mean to be incorporated with it or there's something deeper, what does it mean to be incorporated with the friends?

M. Laitman: To be incorporated means to be in the same desires like theirs.

Student: If we had a discussion and we discover we're not in the same views at all, so what action can a person make in a Ten meeting to check that he really incorporated with them?

M. Laitman: He should try to open his ears and his heart and hear what the friends are saying and check to what extent he also needs these things and regret the fact that he doesn't truly have a deficiency for it, and how happy he would be if he was together with them in the same deficiencies.

Question (Petah Tikva Center): (41:12) Rabash told you that the Torah, the teaching that you hear from me right now, you'll forget it, but the moment that you’ll want to tell it to your students, the Shechina will speak from your throat and the whole of the Torah will come back to you. It is written, I learned a lot from my teachers, I learned more from my students. So what is in this approach that we come empty and we want to speak the Torah and…?

M. Laitman: I don't understand your questions, including this one.

Question (Petah Tikva Center): (42:02) Please tell me, he writes at the end of the article that with respect to understanding the internality of the things, by scrutinizing in order to understand, by this you create vessels for yourself. How is it related, how do we achieve these vessels? What does it mean scrutinizing the matter in order to understand? Usually we don't talk about trying to understand.

M. Laitman: Well, but that's what he’s got and he needs that too.

Student: How is it related that the person exerts to understand and as a result he receives vessels?

M. Laitman: Yes, he received an understanding that is deeper than what he had. With regards to what he needs.

Student: And these are new vessels?

M. Laitman: These are new vessels.

Student: Also, he gives this condition that during the engagement in the Torah, we should be in joy because only through joy we are rewarded with drawing the light of the Torah.

M. Laitman: Yes.

Student: About the morning lesson, the goal of the morning lesson is to draw the lights, right, in order to correct ourselves, so we should check where is our joy. What is the joy during the morning lesson?

M. Laitman: That too, yes.

Student: How do we check if we're in joy or we're not in joy?

M. Laitman: Well, check.

Student: So this is our work in preparation or…?

M. Laitman: That too, yes, yes. It's not our entire work but that too.

Student: Also he says here that from above you're not given luxuries but only necessities, so how does spirituality become a necessity? What is the role of the group action here?

M. Laitman: Meaning when a person feels that spirituality is his necessity, then he can begin to attain spirituality.

Student: Yes, yes, that's the goal. If a person, if you check yourself and you see that you didn't succeed in bringing spirituality to the degree of necessity so that he will have that, he will have a true vessel, a true vessel, a true prayer, and he receives it, that's it. So what can we do as a group in order to help ourselves so that spirituality will reach that level?

M. Laitman: To talk about the necessity of spirituality, that it will be revealed to us as a necessity, and we will talk about it and yearn for it until we get it.

Student: He also writes that only where there is choice, faith is pertinent, so the effort to believe, to have faith, is that the true choice?

M. Laitman: We'll discuss that, it's not right in front of us.

Student: Ahead of us, also he writes that when you begin the work, then you will remember. What is the role of memory in our work?

M. Laitman: Just that a person is reminded of it.

Student: He should use it, or when he writes about understanding or memory, these are not the things that… we usually don't even put an emphasis on that in our work.

M. Laitman: You understand, you need to read a few times, and then maybe you’ll have a question. In the meantime these questions are really just incidental, you're just asking about what you read.

Student: I read it four times, so…

M. Laitman: Well, it says that there's a difference between a thousand and a thousand and one times.

Student: Last question, everything that you feel should be as a burning flame. There is a fire inside every friend but how do we connect all of these flames into one flame, one fire?

M. Laitman: Probably through prayer, if we feel a need for it.

Student: So through the prayer we connect all the flames that are in every friend to one fire?

M. Laitman: Yes. What you just asked, how many questions you asked? You think it's four, okay, so I think it's much more. And now try to make it so that each time you have one real, central, and proper question that you want to solve, that you want to receive an answer for, and settle with it, because otherwise, you took a sentence from the book, and you're asking about each word there. That's not exactly the work to do.

Student: Isn't this the correct way to relate to the article?

M. Laitman: It's a method, but if you continue asking that way, you're just going to be left with questions.

Student: I understand, thank you very much, I'll try.

Question (Petah Tikva Center): (47:29) He writes that the main benefit from every action is that one will need the Creator.

M. Laitman: Yes.

Student: I noticed that if I don't engage in dissemination or if the society doesn't call me to participate in some action, then it's very hard for me to reach a need for the Creator. Only then I have a need for the Creator, so what does a person do in times when he's not called, how can he awaken himself?

M. Laitman: Not needy of the Creator, then probably he should pray. How to pray without a need? To start from a state where he does not want and then bit by bit, by continuing the deficiency, he begins to feel how this deficiency becomes his inner deficiency more and more.

Student: Also, he gives some piece of advice, he gives a few pieces of advice, but one of them is to engage in words of Torah. What is to engage in words of Torah?

M. Laitman: To engage in the matters of Torah is all that belongs to spirituality.

Student: I hardly get an opportunity to open an article by myself and read it. I don't know, maybe I'm lazy, or I don't know why I don't get to do it, but what do you recommend to do? How to open up the sources by yourself in order to receive a lack?

M. Laitman: The same deficiency you have, which is that you would like to connect with the friends, but you don't find any desire for it, at least with this deficiency, which is a deficiency without deficiency, not the correct deficiency, you come to the lesson with that.

Student: Okay, and to open up the sources when I have some time, dead time, how do we open up the sources during some dead time, what should I open, what should I read?

M. Laitman: Dead time, meaning you have no deficiency for that?

Student: I'm at home, I'm not doing anything with the friends or dissemination, just sitting at home. What should I do?

M. Laitman: In such a state, I began to translate the articles of Rabash, the articles of Baal HaSulam, and to actually write. Of course that was many years ago, but I did that and it helped.

Question (PT 22): (50:32) Earlier you mentioned that one should try to feel that he needs to be a lane of light so that the light comes down for him to all of the created beings. What does it mean that a person has to be a passage or a lane of light for the created beings and who are those created beings for him?

M. Laitman: That a person needs to be a pathway, yes.

Student: A lane of light, a passage of light, so they're asking, what does it mean a person has to be a passage of light and who are the created beings for him?

M. Laitman: All of his friends, or even his entire world, that he has to be like a source of light to them in whatever way he can. One does it through music, another one through singing, another one through reading during the lesson, or translating, or anything.

Question (Darom 1): (51:25) They're asking, what does it mean a life of sorrow?

M. Laitman: A life of sorrow, when a person feels that he has something that's missing and he needs to open up this deficiency, to reveal it. And when he reveals it, this is what he calls discovering life.

Question (Women PT 23): (52:08) They're asking, how can you reconcile the fact that on the one hand we need to long for the revelation of the Creator, on the other hand we say that we need to go in faith without knowledge, without revelation?

M. Laitman: Yes, it's possible, both this and that, we’ll get there and find it.

Question (Holland): (52:38) What does it mean, let's say, to really divide your prayer into two stages, like it says here, in two times? Can you elaborate on that, what it means, let's say, to really divide that in two parts?

M. Laitman: The prayer is divided to many other parts, the deficiency, the discovery of the deficiency, what does one turn to, to whom, what is he asking for, who does he include in his deficiency. So the clarity of the prayer is not simple, it is revealed bit by bit, according to our desire, how the upper light begins to be composed of several deficiencies, desires, and then we come to the right questions.

Question (Turkiye 2): (54:02) The Creator longs to make contact with us. How can we unite our longings, or the Creator's longing for us, with the awakening that we need to raise from below through prayer, how do we do it?

M. Laitman: It is said, make your desire as His desire, that's first. So we want to be in the same direction, same question, yearning as the Creator. That we’ll see in front of us our questions, our passions, and that's how we'll advance.

Question (Kyiv 1): (55:01) You said that on the one hand we have to open ourselves up to the light, on the other hand we need to be a source of light for the friends. What's the right way to be a source of light for the friends and what is the right way to open myself up to the light?

M. Laitman: How I attain a deficiency in that the Creator will contact me and I'll follow in His path. That deficiency, I have to pass it on to all of my friends, and I do that time and again in different ways.

Student: That is specifically, the deficiency is what I need to pass on?

M. Laitman: It's not a deficiency of the friends, it's a deficiency in terms of what they want, what they need, it's a different thing.

Question (Turkiye 4): (56:09) We know that the Creator told us, I'm the first and I'm the last, so if it is always so, how can a person awaken the Creator from below because He's always the first and He's always the last?

Translator: Again, the friend says we know the Creator says, I'm the first and I'm the last. If it is so, how does a person awaken the Creator from below, if the Creator is the first and the last?

M. Laitman: The person actually wants to connect I am first with I am last, meaning in other words, this is called crowning the Creator over the world.

Question (Turkiye 7): (57:18) In the beginning of the letter, Rabash writes that there are three kinds of life. The friend is asking, what does life mean?

M. Laitman: Three conditions?

Translator: Three kinds of life.

M. Laitman: Life, I don't know. We want to live in the deficiency of the upper one, to identify with Him and draw His light to the entire world. This is what we call being in an upper life.

Question (MAK 4): (58:10) You answered but I would like to scrutinize still. It is written, there is no vessel without a desire. What is a desire in spirituality?

M. Laitman: Bestowal; to resemble the Creator.

Student: If in the Ten there are all kinds of different lacks in the friends, like one doesn't have work, or…

M. Laitman: That's first, that is before everything.

Student: If we don't work with the friend's deficiency, then we miss out on an opportunity to build a vessel? In our request, when we raise a prayer to the Creator, we want to correct the intention over this desire or is it something else? How do we work, because the friend is in prison, he cannot ask for himself.

M. Laitman: No, but we can.

Student: Yes, so, but we want the Creator to correct the intention over this desire.

M. Laitman: We want the friend to receive whatever he needs, and the Creator will already know exactly how to compensate him.

Question (Petah Tikva Center): (59:42) I wanted to ask about those four hours that he mentioned, four times that he mentions here, the four times of the order of the work.

M. Laitman: Well, we'll discuss that, it's not important right now.

Student: Can I ask another question?

M. Laitman: Yes.

Student: So a person doesn't have a deficiency of his own? He can awaken only through…

M. Laitman: By his spiritual goal.

Student: Through the environment or through the teachers?

M. Laitman: Through the environment, yes.

Student: But he cannot awaken himself, meaning he doesn't have...

M. Laitman: If he's connected to the friends, to the Creator, to the study, to all kinds of sources, then he'll have a deficiency.

Student: This means that a person has to reach a state where he is connected, and only through that he can awaken?

M. Laitman: Only through that. All of our deficiencies come from the connection between us.

Question (Petah Tikva Center): (01:01:09) When a person says thanks to the Creator, what is the action or what is the correct action or the correct thought after that?

M. Laitman: Say it in Russian.

Student: When a person says thank you to the Creator, what is the following thought, the correct following thought? To search for what else to ask the Creator for?

M. Laitman: To feel that he has some questions, demands, deficiencies, so he needs to address them to the Creator.

Question (Petah Tikva Center): (01:02:14) So long as we don't have the feeling of the vessels, can we say that a new feeling is a new vessel?

M. Laitman: Yes.

Student: And how to work with this new vessel?

M. Laitman: Try to see how that works in the system that you're in.

Student: So it expands the vessel?

M. Laitman: Yes, yes. Okay, so let's move to the next part of the lesson.

Reader: Okay, we'll move on to the next part of the lesson and…

M. Laitman: Wait, wait, we have the friend there.

Question (Petah Tikva Center): (01:02:54) It says we should be in joy during the study, during the giving of the Torah.

M. Laitman: Yes, you're reminding us, thank you.

Student: Yes, I wanted to ask, what makes Rav most happy in regard to the students?

M. Laitman: The Torah brings joy, if we study Torah it's a sign that we're joyful, and if we're not in joy it's a very bad sign of being far from the Torah. What, say, brings me joy in regards to the students is that I see how on fire they are, and how much they want to connect in a mutual deficiency between them and with it reach the solution of the higher questions.

Student: Rav sees the students on fire. He wants to see it in a revealed manner or is it enough for him that they're on fire inside?

M. Laitman: No, that doesn't matter.

Student: What is the importance of expressing the deficiency through a question by the student in order to make Rav and the giver of the Torah happy?

M. Laitman: First of all, we have to show that we are interested in the lessons and we're burning to awaken the friends and one shall help his friend as it's called. And then we need to see how we awaken in general all of reality, to make it generally closer to the light of Torah.

Student: I recall that in the letter yesterday also, Rabash in the beginning, he was kind of stinging the students, telling them one thinks that it's enough to ask questions in the thought, the other one in writing, and he says, no, you have to put it in action. You have to give questions to the upper one, we seemingly nourish the upper one with the questions, this is why I'm asking. How important is it that every student will come even with one precious question to the lesson and he will want to actually express it?

M. Laitman: Well, each and every student, I don't know. If say out of 400 sitting here, then if each one asks one question, we're done, we can lock up until the end of the year.

Student: But would Rav be happy if he saw 400 hands in the air?

M. Laitman: Yes, that's for sure.

Student: And how happy would he be with veteran students, that for many years you don't hear any questions from them. They would ask you questions, would that make you even happier?

M. Laitman: They probably have their own answer, they calm themselves down. That probably they already asked these questions, there's no point in asking now. There are excuses.

Student: Because many times there are states in a lesson where a person has questions and deficiencies and he asks, but Rav answers by answering other people.

M. Laitman: Yes, for sure.

Student: So this is what it's about?

M. Laitman: And still, if there's a question by which a person sees that he can serve the friends, then he should ask.

Student: One more question here, he writes that when we study the Torah, we should feel that it's truly a gift. He says here about Mattanah, gift, and Nahaliel. In the meal yesterday, Rav also said we don't realize what a gift it is, that state that we're in right now, that we're going towards the reception of the Torah, very special times ahead of us, and suddenly yesterday I felt that Tuesday we have the eve of the holiday, and Rav is ushering us into these three days of separation, of preparation before receiving the Torah. I wanted to ask, what is the right way to prepare towards receiving these special times?

M. Laitman: To awaken each other in a deficiency for the Torah.

Student: A deficiency. Less gratitude, more of a deficiency?

M. Laitman: There's still nothing with which to give gratitude, but gratitude for the deficiency.

Student: Yes.

M. Laitman: Yes, there's something to that too.

Question (Petah Tikva Center): (01:08:27) Well, it's not really urgent but you encouraged us to ask questions and put up our hands. So in the sentence where he writes, during the engagement in the Torah, and therefore during the engagement in the Torah, we should be in joy, because only through joy are we rewarded with drawing the light of the Torah. Seemingly it's simple, it's a literal explanation and the friends also asked, but he writes, and it's enough for the one who understands, period. So what does it mean, one who understands it's enough? He gives an equation here for our work, literally, but also through interpretation. He says, therefore, he explains what he said before, physically, when a person engages in the Torah, meaning when he draws the reforming light to himself, we should be in joy. It is known that when we draw the reforming light, it makes the person want to perform acts of bestowal. These are good deeds, and joy is the result of good deeds. So if you don't have that result of joy, apparently you're not engaging in bestowal, certainly we did not draw the reforming light, maybe you were not engaging in Torah. Then he says again, he reinforces it, because only through joy, this is the confirmation, the validation that we're rewarded with drawing the light of Torah. Only if you're happy, you can be certain that indeed you are drawing the light, engaging in the Torah, that's enough. Is that how it is?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:10:09) Sometimes I have a feeling that the deficiency that I have is not a deficiency that exists in this place, unfortunately. I have a very strong deficiency to learn from you the internality, “The Preface,” “The Study of the Ten Sefirot.”

M. Laitman: And others, no.

Student: Today, for example, they took off the Preface completely from the study materials. Two days ago, you were teaching it every day, there was a fire and a very strong deficiency. I was very happy and delighted and full of joy to take it off from the study materials. Nobody cares if you teach it or you don't teach it.

M. Laitman: Did you ask about it?

Student: I sent mail to everyone, to you and to the managers. They stopped answering me because almost every week I send emails. There's no deficiency for anyone about it, nobody cares if you're going to teach it, you're not going to teach it. They just come, same letter, same article, the giving of the Torah. That's the deficiency they have here, they don't care about it at all.

M. Laitman: How do you answer to that?

Student: I cry, I complain, I scream. Sometimes I tell myself, maybe I'm not in the right place, nobody here has any deficiency for you to teach the “Study of the Ten Sefirot,” “The Preface,” the “Zohar.” I have this deficiency, I want to open up the weekly portion, understand all the secrets that are there, understand them later in the future, even teach them for the future generation. It doesn't exist here, nobody wants it here, nobody lacks this as far as they're concerned. You can throw the “Torah” and the “Study of the Ten Sefirot” to the trash, really. Maybe I'm not in the right place. It's a shame if I just come here and complain and criticize. They don't even want to hear it and I also don't feel comfortable, you know, about complaining to you all the time. Tell me, maybe I shouldn't be here, maybe I should find another place?

M. Laitman: Try.

Question (Petah Tikva Center): (01:12:07) Regarding the morning lessons, for a few days I didn't get to be here, and now the friend asked about yesterday's morning lesson. I also heard it along the way and I felt how much I was missing out, but at the same time when you don't manage to get up, you tell yourself you have no control over it, you couldn't hear the alarm clock. And it feels like apparently, it's not that the time that you need to get up but it's about the preparation beforehand, something is lacking in your preparation. I don't know how to fix it, how to arrange it. The whole thing is about to arrange it so that you decide once and for all that you never miss out on a morning lesson.

M. Laitman: Well once and for all it won't happen because you are required to labor, and the labor has to happen in the day before. So for instance, for tomorrow, you have to think today, how will I wake up tomorrow morning?

Student: And also you know, should I share with the friends how to be together with the friends here, because there are other friends who also don't get up.

M. Laitman: That I don't know, this needs to be clarified.

Student: Thank you.

M. Laitman: Okay, we're moving to the next part.

Reader: (01:13:32) So we'll move to the next part of the lesson. Before that, let's sing together.

Song: (01:13:36)

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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