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

Daily Lesson (Morning) June 2, 2024

Part 1: Rabash. Letter 16.

Reader: Hello, we are reading in the writings of Rabash. In the letters section, letter number 16. You can find the study material on Sviva Tova and the Arvut system, where you can also send live questions. Whoever asks a question in the study hall is asked to stand up, speak loud and clear. Letter Number 16 from the writings of Rabash.

Reading Letter Number 16: (00:31)

December 21, 1955

Let a driven leaf heal and let them say that I am in the delegation of their Maker, flying among flyers, The Great Tamarisk, to whom the Upper One assists, our glorified teacher, Rav...

I received your letter, and may the Creator illuminate that our way is the right way and we will strain our memory for the day of memorial. Then we will be granted the light of memory, which is good for cleansing the material air, and we will breathe the air of holiness, which is the true and eternal life.

I would like to add to what you wrote as follows, “I am certain that if I had met the greatest agnostic, etc.

We know that there is a custom, applied all over the world, that it is not good for a highly skilled professional to be among poorly skilled workers and learn from their actions. For example, when a cobbler is among unskillful cobblers, they let him understand that it is not worthwhile to make a good shoe, but do it however it comes out, and it is not worthwhile to make a good and handsome shoe.

Or a tailor, if he is skillful, when he is among unskillful tailors, they let him understand that it is not worthwhile to strain to make the clothing neat, tidy, and fitting its owner. Hence, he should be wary of being in contact with them.

But when a builder is among tailors, he cannot learn from their bad actions because there is no connection between them. However, within the same profession, each one should watch himself and be in contact only with pure-hearted people.

According to the above, with any person that you consider a servant of the Creator, you should be watchful and see if he is a skilled professional, meaning wishes his work to be clean and pure and intended for His Name. At the very least, he should know that he is not a good worker and seek advice in his soul by which to be a skillful worker, and not an ordinary worker who aims only for the reward.

But a good, skillful worker is one who does not consider the reward, but enjoys his work. If, for example, a skillful tailor knows that the clothing fits its owner at every point, it gives him spiritual pleasure, more than the money he receives.

Thus, with people who are not from your profession, it is not important if you are among them, since you engage in building and they engage in tanning. But with people who engage in Torah but are not meticulous about keeping the clothing fit for its owner, they only have a mind that is against the Torah, opposite from the view of Torah. And here you must always be watchful… and keep a good distance away from those people, as it were a bowshot. And this is not so with ordinary people.

Hence, since you have no contact with the people of Mizrahi, you do not need such a careful watch.
But from the people of Agudat Israel, you do need to keep away.
And with Hassidim, you need even greater vigilance.
And with people who were close to my father (Baal HaSulam) you need to keep a very watchful eye.

And this is the reason: In the world of Nekudim, Melech ha Daat, the level of Keter, which is the first Melech (king), fell lower than all the Melachim (kings) during the breaking. This is so because while the coarser is also higher when it has a Masach, it is the worst when losing the Masach. For this reason, it fell lower than all the Melachim.

And we can interpret these words. When they walk in the path of the Creator, they have a twofold will to receive: for corporeality and for spirituality. Hence, those who were close to Baal HaSulam, while they were learning, had a Masach and Aviut (coarseness). But now that they are not surrendering and have no interest in having a Masach, their whole work is to become “handsome Jews” or “Rebbes” (great rabbis).

Thus, this is Aviut without a Masach, and they naturally give off what they do. And as for me, I have no trust in them, and there is no one to hold them down. I am being brief because I do not wish to have them in my thoughts, for you know the rule: “One is where one thinks.”

To understand the matter more clearly, I shall give you a brief example: It is known that between each two degrees there is a medium made of both discernments together.

Between the still and the vegetative, there is a medium called “corals.”
Between the vegetative and the animate, there is the stone of the field, which is an animal that is tied to the earth by its navel and nourishes off it.
And between the animate and the speaking, there is the monkey.

Hence, there is a question: What is the medium between truth and falsehood? What is the point that is made of both discernments together?

Before I clarify, I shall add another rule: It is known that it is impossible to see a small object and it is easier to see a large object. Hence, when a person commits few lies, he cannot see the truth—that he is walking on a false path. Rather, he says that he is walking on the path of truth. But there is no greater lie than that. And the reason is that he does not have enough lies to see his true state.

But when a person has acquired many lies, the lies grow in him to the extent that he can see them if he wishes. Thus, now that he sees the lies—that he is walking on a false path—he sees his true state. In other words, he sees the truth in his soul and how to turn to the right path.

It follows that this point, which is a point of truth—that he is treading a false path—is the medium between truth and falsehood. This is the bridge that connects truth and falsehood. This point is also the end of the lie, and from here on begins the path of truth.

Thus, we can see that to be rewarded with Lishma (for Her Name), we first need to prepare the biggest Lo Lishma (not for Her Name), and then we can achieve Lishma. And similarly, Lo Lishma is called a “lie” and Lishma is called “truth.”

When the lie is small and the Mitzvot and good deeds are few, he has a small Lo Lishma, and then he cannot see the truth. Hence, in that state, he says that he is walking on the good and true path, meaning working Lishma.

But when he engages in Torah all day and all night in Lo Lishma, then he can see the truth, since by the accumulation of lies, his lie increases and he sees that he is indeed walking on a false path.

And then he begins to correct his actions. In other words, he feels that everything he does is only Lo Lishma. From this point, one passes to the path of truth, to Lishma. Only here, at this point, does the issue of “from Lo Lishma one comes to Lishma” begins. But prior to that, he argues that he is working Lishma, and how can he change his state and his ways?

Hence, if a person is idle in the work, he cannot see the truth, that he is immersed in falsehood. But by increasing Torah in order to bestow contentment upon his Maker, one can then see the truth: that he is walking on a false path, called Lo Lishma. And this is the middle point between truth and falsehood. Hence, we must be strong and confident on our way, so every day will be as new to us, as we need to always renew our foundations, and then we shall march forward.

Your friend, Baruch Shalom HaLevi Ashlag

M. Laitman: Is the letter generally understood? If not, then ask.

Question (Petah Tikva Center): (17:54) In the first part, he talks about people who are close to Baal HaSulam, I'm assuming students. How will we protect ourselves so that that won't happen to us, what he’s describing there?

M. Laitman: Simply be together, we talk about it. Be together, trust the friend's assistance, and all of us together pray to the Creator for help.

Student: He describes a state there where they leaned on a screen that probably the Rav gave there, and when he departed it was no longer there. What are we doing so that that won't happen to us?

M. Laitman: What do you need to do? What you need to do is to connect together, to build some kind of backing for yourself, all of you, one for all of you, and so to advance.

Student: Is that something we're not doing at the moment or we just have to continue?

M. Laitman: We're doing it, we're doing it, but to continue more, in a more clear way.

Question (Petah Tikva Center): (19:39) He writes, whoever you think is the Creator's worker, you have to be cautious whether he's a good craftsman, and he gives the example of the cobbler. If I understand correctly, we are all cobblers and we want to reach Lishma, and we want to be good servants of the Creator. So what does it mean that whoever he thinks is the Creator's worker he should be cautious whether he's a good craftsman? As much as I understand, I'm not supposed to do this critique on the friends, whether they're working correctly in my eyes or not, but rather I just simply need to acquire their will and turn to the Creator with this, so why all of a sudden this warning?

M. Laitman: This warning should be the same for everyone, to see if we're not making a mistake on the path, perhaps we've already gone astray and now we have no connection to the truth. Or if we're still in the truth to an extent, then how to keep it?

Student: Meaning be in self-critique for our work all the time and not in the clouds only.

M. Laitman: No, no, no, always.

Question (Petah Tikva Center): (21:24) He writes that it seems like he sees in truth how he's going in a state of falsehood and then he starts to correct his ways. Now from the point where a person discovers the falsehood, what is the action, his response to this revelation which is called that he begins to correct his deeds?

M. Laitman: If a person discovers that he's not on the right path, then he searches for the true path and gradually brings himself back there, clear?

Student: That's called that he's correcting? It's called that he wants to correct, what is to correct? It's like something that he makes of himself, and he changes his nature.

M. Laitman: He makes an effort to be on the right path, meaning to be connected to the friends, to be connected to the Creator through prayer, pleading to the Creator. And then, as an outcome of that, he feels how he nonetheless returns to the right path.

Student: Did you say that he's in prayer for the friends?

M. Laitman: No, prayer to the Creator.

Student: And this prayer to the Creator is for?

M. Laitman: For the connection between the friends, between himself and all the friends, and for all of them to walk the path that reaches the Creator.

Student: And this is considered that he has performed the correction now?

M. Laitman: Yes, of course.

Student: That which he discovered is a mistake?

M. Laitman: Yes.

Question (Petah Tikva Center): (23:31) What does it mean that the screen gets departed or lost? And how do we make sure that this doesn't happen?

M. Laitman: The Masach, again?

Student: What does it mean that the Masach, the screen gets lost, that the screen disappears? He talks here about a state.

M. Laitman: If previously one felt that he's connected to the friends, all of them, and that they're all connected to the Creator, and now he sees that he lost that connection between himself and the friends, and between all of them and the Creator, and he's floating in the air.

Student: Meaning that our common screen is built from the relations, our attitudes, all the time, and is aimed at the Creator?

M. Laitman: Yes.

Student: Can I ask another question? What does it mean that I need to feel the falsehood in my soul? He says that in order to discover the truth, I need to discover the lie in my soul, what does that mean?

M. Laitman: That you, from your own structure, being the created being, it cannot be that you're aimed towards bestowal to the Creator and connection. If it seems like that to you, you're seeing your state incorrectly.

Student: I'm asking from an example; I had in the morning an example. I usually try to call my friends to wake them up and see if they're with us and this morning I didn't get to do that, and I really felt bad with that. Does that mean that I'm discovering inside of me something that is either a truth or falsehood? Meaning through this, do I receive the state of how I'm aimed with my friends to the Creator?

M. Laitman: No, no, that's an irrelevant example. You can be in that state, any other example, things which come through habit, and then you're not really examining what you need to examine.

Question (Petah Tikva Center): (26:06) I want to return to the friend's question, there's a lot to scrutinize here. Baal HaSulam had a small group although he really worked with them. His rights to them, turn away from all imaginary matters and all that, he gives them guidance how to do love of friends between them.

M. Laitman: He had six students and a few more around, you know how it works, and he took care of them.

Student: Then he continued on his way, Baal HaSulam departed, and they become as far as I understand, or at least some of them, to Shana Yehudim, like good Jews and rabbis.

M. Laitman: Yes, that's how it turned out, but it's not that they were small. This is what we say, because of our own foolishness, they were on some degree already.

Student: It even says like the king of Daat, the greater he is, the more he falls.

M. Laitman Yes.

Student: How are we cautious of this, or even how should we be worried and cautious and scared of such a thing?

M. Laitman: It's only if there's a connection between everyone and the connection is such that each one tries to surrender before the others, and in that way you can maintain the connection.

Student: Can we exercise and drill such things?

M. Laitman: You can do it even now, what do you mean, of course. There's nothing worse than to be prideful, to show an example of pride before everyone, that's the opposite of correction.

Question (Petah Tikva Center): (28:33) About the same matter I wanted to continue because we saw that this happened also to Rabash's students. He describes it as a law of nature, according to what he says, that whoever is greater can fall lower, so how do we avoid such a law of nature?

M. Laitman: I don't think it's a law, that it's mandated, that it will always happen. There were cases where it didn't happen, but we need to be careful. It tells us, it shows us that no one, no one is secure.

Student: He also explains that when they were leaning, they had a screen and coarseness, whereas now that they don't have such subjugation, they have no interest in performing a screen then. What is it they had no interest in having a screen?

M. Laitman: They lost the purpose.

Student: Why did they lose it?

M. Laitman: Because they were not connected together, and to the teacher and to the Creator.

Student: How can such students after so many years have no interest to do?

M. Laitman: This is always asked, always the same question, how could it be? And here we need to understand that there's no guarantee for anyone, for anyone. And so, the best students, the cleverest in each society can, without a teacher, fall, and rather quickly, and nothing can be done, only to surrender. And if it doesn't happen, it depends on them, and doesn't depend on them. It also has other causes and reasons, time-related. And so, you can see how it happened, and usually, there's always a descent. And descent okay, but you're on the path, and you somehow, they somehow correct themselves. From the side, it's easy to see, from outside, right? But from inside, our ego is so, how to put it? It grabs us, stopping us, not letting us think about anything other than the goal.

Question (Petah Tikva Center): (32:09) What I hear, no one is insured from this?

M. Laitman: No one.

Student: How do we nevertheless acquire such insurance?

M. Laitman: I don't know. Each one who can give his own examples, share his examples or things that happened to him, but there's no better guarantee than for all of us to connect together, hold on to each other, and take care of the wholeness of the group. That really is great assistance from above, that blessing of connecting to each other and not running away in whatever direction but to remain in the same structure and reinforce it, that is a blessing.

Student: But right now, everything is under the coverage of the Rav.

M. Laitman: Are you talking about us?

Student: I'm talking about us, yes.

M. Laitman: Us, that's not possible. All of you weren't around during the time of Rabash. You all arrived after Rabash passed away.

Student: I didn't understand, so what's the principle here? When he writes, to people that were close to our teacher Baal HaSulam, we have to open our eyes greatly. What do we need to learn about that, about ourselves for the future, in our period of time?

M. Laitman: You all weren't around in the times of what he writes, Baal HaSulam, my father, and so it's not written about you, that you were in a time when you were close to him and now, you're coming to the current time when you're not connected to him.

Student: I'm asking about ourselves. If we will remain without the Rav's screen will there be a danger that the ego will erupt?

M. Laitman: Of course there’s danger, of course there’s danger and grave danger. Because each one wants, and I identify those already here in the crowd, wanting to be great, to determine things, to rule, to manage, and so forth. And so we need to prepare ourselves for that.

Student: That's the question, what kind of preparation needs to take place here?

M. Laitman: You all need to see, with what can the society deal with all the difficulties, all the disruptions, otherwise it won't hold.

Student: Who do we need to be suspicious of, who should we suspect?

M. Laitman: Suspect all the friends, and specifically those who are very humble, concealed, so to speak, them also, and most especially yes, you need to suspect them.

Student: I don't know, it brings this spirit of where I'm suspicious of every friend that wants like this, or like that?

M. Laitman: Yes, yes, yes, what else? To shut your eyes, and be like that with everyone, without any kind of criticism?

Student: Okay, and what's the correct critique we need to do, to not exaggerate this way or that way, what should we be suspicious of?

M. Laitman: That a person is operating in the society only in order to unify them, unify the friends.

Question (Petah Tikva Center): (37:26) On one hand, we said that the solution is the annulment, the subjugation.

M. Laitman: Annulment, subjugation?

Student: That each needs to be in annulment and subjugation.

M. Laitman: Annulling itself?

Student: Yes, in self-annulment and subjugation.

M. Laitman: Yes, or subjugation.

Student: And now you're saying that we need to be, not with our eyes shut but in some place of?

M. Laitman: Yes, his heart will grow prouder in the ways of the Lord.

Student: Here it's a little tricky, because a person feels like… We also see this as one of the biggest shattering’s in the world, that each is certain that his way of the Creator is the correct one, and then he judges and critiques the others and differentiates himself from the others.

M. Laitman: Is that what to do?

Student: That's the question.

M. Laitman: It's an open question, yes. When you get up in the morning, and you don't know what to do, you come to the lesson or some place of gathering, and you see all the friends and you suspect each and everyone. Either you need to support him, or you need to lower him, because whether you want to or not, those are the relationships in the society.

Student: How, from such a field of strain, do we come to a field of love of friends, a field where we cover everything with love, where everything is prayer?

M. Laitman: First of all, it needs to be clear to us where each one is heading.

Student: Is this something that one who is not yet in attainment can come to such a scrutiny? That from his ego he looks to a friend?

M. Laitman: Somehow, yes, somehow so, that's us. None of us is in the Holy Spirit. Until we reach Lishma, for her sake, we cannot speak about being able to judge each one truly.

Student: In the past, you expressed yourself, and I heard that if we're in a state of annulment towards the Rav, there will be a group that the force of connection within it we’ll be able to annul before.

M. Laitman: Yes.

Student: Is that still the statement?

M. Laitman: No, no. The annulment before someone whom you call Rav doesn't guarantee anything for you, no, it's truly a very shoddy state.

Student: Is there a certain target that you can say, oh, if you notice in a friend or in a group of friends that 1, 2, and 3 is taking place, then you nullify before?

M. Laitman: No, those 1, 2, 3, those are points that you determine, according to which you're going to advance with your own confidence.

Student: Again, that's not clear, is that something I decide?

M. Laitman: Certainly, you decide, you decide. When you look at someone, and you want to make some determination according to how he seems to you, what he says, how he thinks or acts, it doesn't matter, you take an impression from the person, and then you determine his place, his direction, what form he wants to arrive at.

Student: But our teachers always relate to the fact that the audience is like a group of blind people. As long as the person is not of attainment, he's blind, and we're looking for something that's completely not.

M. Laitman: Yes.

Question (Petah Tikva Center): (42:39) To continue the friend's words, we say that Israel is not widowed, and we're talking about Rabash, and how Rabash left you as well. In your opinion, will you leave here one friend or a few, maybe that will be of attainment, that will be actually our security?

M. Laitman: No, it's been clear to me for a long time now that I need to leave a group, so that each, everyone holds on to everyone else, then they'll advance.

Student: Meaning that what you're actually saying is that it's not possible for there to be a state where there are several here let's say, ones of attainment that will be connected between them and we will be able to follow them?

M. Laitman: If there are such, all the better, but if not, then this is the way.

Student: Considering the time that we have remaining with you, do you think it's still possible?

M. Laitman: Make an effort, you need to always make an effort but I'm not certain, I'm not certain. It needs to be incredible spiritual success, and besides that afterwards, also a period of a period for holding on to spirituality.

Question (Petah Tikva Center): (44:37) In the beginning of the article, it speaks of the students of Baal HaSulam, that there were a few that were close to him and then you emphasize that they were also at a certain spiritual height, but when he departed, they probably fell from that state, is that correct?

M. Laitman: Yes.

Student: Meaning a person can be in spirituality already, and if he loses his teacher he falls from spirituality, can such a thing happen?

M. Laitman: Yes.

Student: So it's like, even if someone, let's say, I'll take what the friend said for example. Let's say tomorrow the friend becomes one of attainment in this group. We all know that the friend is of attainment, and God forbid the time will come that you're not going to be here and the friend was in attainment. So he can fall from his attainment, because his teacher departed, he will fall again back to being one of the people?

M. Laitman: Usually yes, usually that is what happens.

Student: Wow, it's not that I'm trying to imagine this. When Rasbi departed, the ten students who wrote the Zohar, they fell?

M. Laitman: It's even written of it, there are such examples where they even held a meal and they forgot how to bless. This is the secrets of the Torah, right? It's not just that they forgot the blessing, but yes, that's it, so that happens also.

Student: So to summarize, if there is such a summary, besides us holding on to one another, as the connection is above everything, that's the only thing that will save this group?

M. Laitman: Yes, yes, and it's deliberately done so.

Question (Petah Tikva Center): (47:00) To continue this, and to continue what the friend asked you, the friend asked you, what's the correct critique we need to do to not exaggerate this way or that way and what should we be suspicious of? Rav answered that one operates in the society only in order to awaken them. It's not clear. One who wants to connect and awaken them, we need to?

M. Laitman: Yes.

Student: Why?

M. Laitman: What's he doing it for?

Student: To implement what Rav taught him.

M. Laitman: That's what he can say.

Student: So why are we battling on the connection?

M. Laitman: We need to work on connection in order to reach the force that will hold us connected, and so we shall hold.

Student: Just to refine this, when we meet now, friends, we work on the connection between us, and what precisely do we need to attain from that meeting?

M. Laitman: Mutual support, to be together, the central point of the connection between us in which we discover the Creator.

Student: Okay, another question with your permission. How do we continue and see the greatness of the friends, and with that we are suspicious of them? Now, someone collected us to connection, we have a little concern as we learn now, that's why we're still keeping the Gadlut.

M. Laitman: If you are all without a teacher.

Student: We're first of all, between us.

M. Laitman: You're not amongst yourselves, there's still someone above you, me.

Student: Correct.

M. Laitman: So it's not the same state that you're painting for us.

Student: I'll give an example, yesterday we sat, friends, and connected, and it was in the beginning, really, truly difficult and when we start to talk about the greatness of the Rav, something really opened up, something truly wrapped us all. How do we do the same thing from the connection between us? How do we look for this support from what's between us and not from some character that's above us?

M. Laitman: I don't think you're all capable of that yet.

Student: You always need to hold on to the greatness of the Rav, always between us?

M. Laitman: Yes.

Student: Can I ask another question? In the article, Rabash writes that a person to attain the Lishma, he needs to reach the greatest Lo Lishma first. What is the greatest Lo Lishma in our work?

M. Laitman: It's however you describe it to yourself.

Student: It's not clear.

M. Laitman: The extent to which you understand how it should be.

Student: Now from the lesson I understand that when I'm receiving from the Rav, I'm supposed to even be suspicious of myself, because I don't really know who I am.

M. Laitman: Yes.

Student: So how do I know that I'm going on the path of truth and not the path of falsehood? How do I examine myself, in relation to what, what is my measure, what's my scale?

M. Laitman: You don't have a measure.

Student: So what do I do?

M. Laitman: You are simply in a state where you cannot measure anything truly.

Student: So what do I hold on to?

M. Laitman: That you have to find the point of connection between all the discernments of the ego, and what's opposite to it and weigh them, measure them, and that's possible only on the condition that you are connected to the environment, to the society, to everyone. I don't understand exactly why you're all thinking that to be working for the group, the environment is a small thing.

Student: God forbid, that's not necessarily the knowledge that all the group is specifically, the place that we have to protect all the time. The question is whether if a person is so busy with himself, he's so busy in his corporeal world that what's around him is constantly trying to deviate him with all the thoughts that he has, that he really looks for a place to hold onto, and this point to hold onto called the group has today something that's a little beyond it called Rav, where the friends are truly gripping to the Rav. You can see the pressure there, so the question is how do you hold on to this straight line called the truth?

M. Laitman: They're not holding to what Rav says. What does it mean that they hold on to Rav, are they holding to what Rav says?

Student: That's what they say.

M. Laitman: That's what they say. It's clear what Rav says, Rav says to hold onto the group, that each one should hold onto his friend so that we are all in one circle, so if they're not doing that, they're not walking along with the Rav.

Student: Just to summarize, the way a person needs to aim himself to the goal is to hold on to the group with the Rav at the end of it, can we say it like that?

M. Laitman: I'm not certain this will hold either. We need to hold onto the Rav and the fact that Rav is teaching us how to be connected to the group, and to connect to the group as one man in one heart in such a way where we have no other place, but rather we all connect to everyone until we come to a group which has no, where there's no difference between the circles. That's what needs to happen, and then it's certain that we will be able to move correctly towards the goal.

Question (Petah Tikva Center): (55:21) I wanted to continue to scrutinize what you had with the friend now. You told him earlier that we can't relate yet in the great, in the character of the Creator, of the Rav, but only what we see with our eyes.

M. Laitman: Yes.

Student: I feel all the time, and I feel you too, how you take Rabash with you all the way inwards and you gave us to feel Rabash with you together. I'm asking a simple question, but it's very difficult internally. How do we really, how can we really take the image of the Rav in with this connection between us? Meaning, I feel now what you said, that actually to the extent to which the connection between us will be more important above everything, that's actually the character of the Rav, and what the ARI gives us along the way.

M. Laitman: Well, let's say.

Student: I'm asking how do we come to that state where in truth, we can see the image of the Rav and go with it, and not just necessarily that you're sitting here with us, but to see this faith and the way of the Rav, and go with it all the way to the end? How do we do that, because there's this feeling that maybe in truth, we don't always have that grip onto Rav's path all the way to the end, because if we don't strengthen ourselves and our environment here, then we're truly going in a way that Rav doesn't believe and wants to give us here. How do we truly do this, in depicting the Rav from within?

M. Laitman: For that, you all need to be connected to each other and to the Rav as well, and that's how it is, and not to surrender before any other images, characters, that appear to you from within the society.

Student: Imaginary forms?

M. Laitman: I chose a few people here to be managers, but that is unrelated to spirituality. They're managers, CEO, so forth and that's it, and everything else you need to determine on your own through the connection between you.

Student: Yes, to think about that state that, well, it doesn't matter, I don't want to. Thank you, very much.

Question (Petah Tikva Center): (59:05) The students grow and develop with the screen of the Rav?

M. Laitman: Yes.

Student: The moment the Rav departs, there is no screen, and we won't have that possibility. Now, why am I asking that? I'm asking you, and maybe even more the friends, because when this topic rises each time we're worried about the next moment and not about the current moment. Because now we should be worried and battle every moment to the last drop of blood while you're alive, because after you're not here physically, we won't be able to do that. That's why I said that. Thank you very much, Rav, and it's mostly to the friends.

M. Laitman: Yes, I understand you.

Question (Petah Tikva Center): (01:00:10) How can a person, on one hand, be suspicious towards a friend, and on the other hand, nullify before him?

M. Laitman: It's a problem, correct?

Question (Petah Tikva Center): (01:00:25) Today our society is divided into all kinds of factions, also kinds of professions, personal friendship. How long we're here. The question is how we have to see the society. Do we need to continue with the same way, or does the society need to change when Rav won't be here? As far as, let's say, dividing into Tens, does there need to be a different atmosphere here that will connect between us?

M. Laitman: I don't think so. The main thing is to hold the morning lesson as is proper. And for there to be people in charge of each part of it, and so on, and then the meals. Perhaps an afternoon lesson, if you can do that, something informative for the whole world, perhaps in a few languages. I don't know. And then evening lessons, if possible. The main thing is the morning lesson.

Student: And the fact that our society is divided into all kinds of factions, these and those?

M. Laitman: What factions? Segments?

Student: No, I said, let's say, according to professions that are working here, according to dissemination.

M. Laitman: It's not a division. That exists even inside every family, that kind of division.

Student: Sometimes there are personal friendships here, according to nature.

M. Laitman: That you cannot fight against. There's a natural inclination for people.

Student: Sometimes it has to do with how long people are here. There are more veterans, a little less.

M. Laitman: That is more important, yes, according to experience. Veterancy, one who is more veteran, has more say. That's how it's done everywhere. And that's how it should be here, also, for the time being.

Question (Petah Tikva Center): (01:03:18) In the continuation, he talks about this caution. And I'm talking in short, because I don't want to be in my thoughts. Because it's not in a place where a person thinks that's where he is. And only since I know you and I know you like to work with the truth, I proceeded with the matter of the screens, as far as the shattering, etc. Meaning the very fact that it feeds the ego and it's felt greatly. How can you advance these things where even the thought itself already ignites this differentiation between us?

M. Laitman: It all depends on the extent to which you all want to keep the rules of the society. You understand?

Student: How do I know from my friends who are the good cobblers and who are not?

M. Laitman: That's given to you to see.

Student: According to what?

M. Laitman: According to their outcomes.

Student: These are results in the calculations? There are no cobblers here. It's not like I'm looking at people's shoes and I can tell by that.

M. Laitman: According to that too, you can already start calculating. Why not? I have no more to add.

Question (Petah Tikva Center): (01:04:59) I still didn't hear the answer how to be connected to the group society and all. At the same time, I'm suspicious of everyone.

M. Laitman: That's with time. You see, there are people connected together as friends. And that determines their entire approach with respect to corporeality as well as spirituality. And there are some who don't feel that inclination towards each other mutually. And so, they behave a certain way and that's what you get.

Student: Is it good that there are such friendships?

M. Laitman: It's what we have.

Student: When you look at a friend, do you also respect him and also are you suspicious of him?

M. Laitman: I don't follow.

Student: We said that we need to be suspicious of each and every friend. That tomorrow his ego can jump and he can spin and spin the others as well.

M. Laitman: Yes.

Student: On the other hand, we're talking about being enslaved to the society, to subdue ourselves to it, to see them and annul before them. So, how do I combine these two? To see the friend as great and on the other hand also to enter into here this caution.

M. Laitman: There's nothing for it. You need to be in both.

Student: How are you in this and that? It's like not completely annulment.

M. Laitman: Yes, yes.

Student: I still don't understand because anyone who negates does so in his own flaws. So, how do I?

M. Laitman: I understand what you want to say and I'm telling you that nevertheless, we need to be connected together, despite the fact that each one could be in contradiction to another.

Student: When we're talking about the future of the group, everything seems very foggy, even here, it's kind of like pressuring, it's despair. How do we advance in such a state?

M. Laitman: Don't advance. Just the same way we are. Hold on to the friends more and more.

Question (Petah Tikva Center): (01:07:34) Rav, anyway, there's this tendency, maybe natural and maybe it's not good, but there's a tendency for a person to seek a Rav, someone great. Well, do you think it's possible for there to be a state in which a spiritual state in this matter of an image of a Rav, can this succeed if we have some form like that?

M. Latiman: Difficult to say. There were all kinds of states in the past. I don't know.

Student: Let's say, even in Rav Shimon's Ten, where they were all in this connection and unity, even in them, one of the friends was considered like a Rav. Meaning it seems like it's obliged for us to see in the Ten, in a person of his work. I remember once, many years ago, that we have to choose from his external actions, he will be someone that is. I'm concerned with how this work can happen, similar to how we are today, if there is no Rav. If there isn't someone that we assigned and we're following him, it's so important inside the corporeal success of a person.

M. Laitman: Yes.

Student: Also the fear and it gives you a certain protection, because there are so many elements within this attitude. It's like the same thing, like if you're choosing a certain friend in the group, you say, oh, this is my Rav, and he will grow from that. I don't know, I'm really asking, and I don't know how to give the final answer to this.

M. Laitman: The final answer cannot be given. But we need to understand that relating to one of our own in that way may be a solution.

Question (Petah Tikva Center): (01:10:30) The letter and questions and answers are necessary today and maybe even now to create a state that the Ten is perplexed, as we're reading about how the people are perplexed. What is your advice? So that each will kind of brew within, cook this letter, and he'll hear the lesson again and will kind of like grind himself well so that he will be able to arrange these matters and be stable enough in order to turn to the friends and say, okay, according to what you asked, there's this and that, I want to scrutinize this much, or would it be more correct to talk in a workshop, because there's something in a workshop, in the kind of framework of a workshop that really causes closeness.

M. Laitman: Yes. So what is the question?

Student: The question is what to do with such perplexity that will rise now as a result of several points in the letter, at least, and also your answers to those questions.

M. Laitman: All right. So you all heard, right? We'll hold a workshop.

Reader: (01:12:19) Let's summarize in the Ten. All that we learned so far, we'll do a summary in the Tens, please. Central points.

Workshop: (01:12:24)

Reader: (01:19:48) Friends, we're moving to the next part of the lesson. Before that, we'll sing a song together, and we'll move to the next part.

Song: (01:19:54)

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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