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

Daily Lesson (Morning) June 3, 2024

Part 1: Rabash. Letter 15. December 3, 1955.

Reader: Shalom, we will be reading from the writings of Rabash, letter number 15. You can find all of our texts on kabbalahmedia.info, as well as through the Arvut platform. And you can send us questions as well. Anyone asking a question here is requested to stand up and hold the microphone close to his mouth, speak loudly and clearly.

Reading Letter 15: (00:34)

How could Jacob love Rachel more than Leah because she was beautiful? We know the words of our sages, “Who marries a woman for beauty?”

Answer: The Torah teaches us the ways of the Creator. There are two discernments in the work: 1) Hochma, 2), Hassadim. Hochma means, seeing and knowing, and it is called the “revealed world.” And there is a concealed world called “Leah.” This is the meaning of, “Leah’s eyes were soft,” which is Hassadim and faith above reason.

This is also the meaning of matter of Jacob and Laban. Jacob is called, “serving the Creator,” and Laban is called the “Creator,” who is the Emanator (the Holy ARI, in Tree of Life, Gate Akudim (tied) interprets that Laban is called the “upper whiteness,” namely the Emanator). He has two daughters, meaning two degrees: Leah, called the “concealed world,” and Rachel, called the “revealed world.”

The purpose of creation is to do good to His creations. It is on the revealed world. And the concealed world, which is called Leah, is called the “light of Dvekut (adhesion).”

“And Jacob loved Rachel,” meaning, he wanted to extend the light of the purpose of creation. But Laban said that first he must receive Leah, which is the light of Dvekut, called “light of Hassadim.”

“And the Lord so saw that Leah was hated,” meaning that Jacob was not pleased with Leah, so the Creator gave him multiplication specifically from Leah. That is, he showed him that specifically through light of Dvekut we are awarded with multiplication in Torah and work.

But at the same time, we need the correction of Rachel, meaning to extend the light of the purpose of creation, regarded as Hochma. For that, Rachel told him, “Give me sons, and if not, I will die.” This means that Jacob had to prepare all the required corrections for Rachel, so he would have multiplication at the degree of the revealed world, as well. This is so because if he does not have offspring, he will have no vitality in this work, and he will have to leave that degree. This is regarded as, “And if not, I will die,” meaning that he had to extend Hassadim into Hochma.

This is the meaning of, “And God remembered Rachel.” Our sages said, “the” (a word added only in Hebrew), meaning thanks to Leah, meaning by extending Hassadim into Hochma. That is, we can extend the revealed world on the basis of Hassadim.

May the Lord help us walk in the ways of the Lord with faith.

M. Laitman: Is it clear what it says in the letter? Yes? There are no questions. Ah, yes?

Question (Petah Tikva Center): (06:14) What is multiplication in the concealed world and in the revealed world?

M. Laitman: Certainly, it is about the discernment in the Torah, clearly. In the concealed world, this is what is concealed from us. It's not revealed for the time being, and we can perhaps discover it through corrections. In the revealed world, it is what is revealed to us, and it's not required to invest in it the same work as for revelation in the concealed world. And we can research it.

Student: These are discernments that we discover between us in some way? What is it in our work, if it exists in our work?

M. Laitman: In our work, it is between us. It is revealed between us, and in that, we already speak about the revelation of the Creator in general to His creations.

Student: And these are discernments of the revelation of the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (07:59) Yaakov didn't love Leah at any stage, right? A person never loves the Hassadim?

M. Laitman: Let's say so, yes.

Student: We need to want to draw the light of Hassadim, to be worthy of drawing the light of Hochma, right? But it's never out of love, a true yearning for Hassadim? It's always in order to reach something beyond that?

M. Laitman: Yes, it's not according to the vessels of reception.

Question (Petah Tikva Center): (08:58) Avi writes that this is the matter of Yaakov and Laban. Yaakov is called the one who serves the Creator, and Laban is called the Creator, who is the emanator. And the Holy Ari in “Tree of Life” interprets that Laban is called the upper whiteness, which is the emanator. So, what's the difference? The Creator, that's exactly what he says of Yaakov. What's the difference between Laban and Yaakov here?

M. Laitman: Laban, Laban is the upper whiteness that a person actually wants to receive, whereas the other discernment, he doesn't have the vessels to receive it.

Student: We learn in another place that Lavan was evil, so how can that be said of the Creator?

M. Laitman: It's always one against the other in the Torah, and we just have to learn when and why is he called wicked.

Student: So there are different discernments in Lavan. He can be as the emanator one time, and another he can be the opposite.

M. Laitman: Yes. That's it?

Question (Petah Tikva Center): (10:47) I read this a few times in the Ten, this letter, and it's unclear to me why Yaakov hates Leah, because Yaakov is the middle line, if I remember correctly. It's the cooperation of Hochma and Hassadim. It's their combination, and here he seemingly doesn't want the Hassadim. So actually, there's supposed to be equivalence between them. Why doesn't he want her?

M. Laitman: Yaakov, Jacob is the middle line. However, he leans towards the right.

Student: So even more so, he's supposed to be all for Leah. Why does he hate her?

M. Laitman: He hates her, because she passes the light of Hochma in states where Yaakov doesn't need it. Well, we will see soon on the way he explains it.

Student: Can I ask another question?

M. Laitman: Yes.

Student: Laban, I also have a question regarding Laban, because it turns out that there's a situation here where corrections, not only corrections, spiritual guidance comes through one who is wicked. He forces him, first he tells him, you want the light of Hochma, you want Rachel, great, but first you need to make the correction of Hassadim, take Leah, correct it, and then you'll receive Rachel. Is that true?

M. Laitman: Let's say so.

Student: So, how is it that spiritual guidance, correction, comes through a quality of the wicked?

M. Laitman: Here, it still doesn't speak about the wicked. Why are you insisting on putting the emphasis on that? There are two ways, or two different actions for a person, either Rachel or Leah, that's it. So, if he is going to choose Leah, seemingly he doesn't need any corrections, whereas for Rachel, he needs corrections. And what happens next?

Student: What I'm asking, what I'm trying to ask actually, is how in our work can we discern when the Creator is guiding us to work correctly through all the things he has us go through.

M. Laitman: It is always through connection between us and through the light of Hassadim, with Him, and then through the light of Hochma

Question (Petah Tikva Center): (15:04) What does it mean to realize the purpose of creation in the Ten between us?

M. Laitman: That we will reach such a connection where we will be able to receive some part from the purpose of creation.

Student: Yes, but I understand there are two parts here. One is the correction, or the concealed world, and the other is the purpose of creation, the revealed world.

M. Laitman: Yes.

Student: Let's start with, what's the difference between them?

M. Laitman: The difference between them is in the revelation. That if you are going this way, then you will not discover anything, but if you go in the other way, you will discover something.

Student: But those are stages. The first stage, I understand, to be Leah, the “concealed world,” and then comes the purpose of creation, which is Rachel.

M. Laitman: Yes.

Student: So what do we do now? Are we preparing for the correction first stage?

M. Laitman: Well, it needs to be revealed. This needs to be revealed. It's clear to us that we should get closer to the Creator. And it is clear to us that coming closer has to be in order to bestow between us and to the Creator. And in such a way, we will begin to discover the stages.

Student: So let it be. Let's not put it inside all sorts of frameworks yet.

M. Laitman: I think it is a framework. We need to be connected to each other in a mutual connection and try to detect in this connection, from one day to the next, our mutual nearing to each other and to the Creator.

Student: And what is the Nukva that is revealed between us? What is this lack that is revealed between us?

M. Laitman: The lack is that we start to discover all of us together as one. And following that, we attain the Creator. He is revealed in that.

Student: Yes, but we always say that we want some revelation. But here he says that the first stage needs to be actually the world of concealment.

M. Laitman: This is how it turns out by nature that we get closer in the world of concealment.

Question (Petah Tikva Center): (18:30) Yaakov is drawn to the discernment of Hochma, Rachel. And the Creator, if we understand correctly, that is what he wants to give the created being, the light of Hochma. So, when is it revealed in a person that he needs the quality of Hassadim? How does it become revealed in a person's desire, will? Is it only thanks to the sages who say so, or does the Creator actually let him feel it at some point?

M. Laitman: Only in a negative form, seemingly. If he sees that he does not attain anything on the path, then apparently it brings him to the decision to go with the light of Hassadim.

Student: So, through the efforts to attain what's natural for the person, he doesn't know any difference. Out of desperation in that regard, he starts seeking for something else, and then he discovers this whole thing?

M. Laitman: Yes.

Question (Petah Tikva Center): (19:51) The correction and revelation of creation, are they opposite to one another?

M. Laitman: For now, it seems to us that yes, they are.

Student: So, how to work correctly, so long as it seems contradictory? What's the goal?

M. Laitman: That we work towards the correction of our creation.

Student: And what of the purpose of creation, how to relate to it?

M. Laitman: The purpose of creation will also be revealed to the same extent. But for now, we don't even know what that is, even.

Student: Isn't it kind of like a driving force behind the screen?

M. Laitman: Well, of course it does work, but that's not in our hands.

Student: Okay, so how not to remain locked on only to the correction of creation? How to focus on the goal?

M. Laitman: When we work on the correction of creation, at the same time, the purpose of creation becomes revealed, and we begin to see to what extent we are in that direction or not.

Student: Is that something we can agree with, that approach? Or is it constantly, is that the difficulty, actually?

M. Laitman: The difficulty is not to go towards the purpose of creation, but rather towards the correction of creation first.

Question (Petah Tikva Center): (21:40) Human nature is such that within the will to receive, a person wants something, and he knows he needs to pay for it in some way or another. So he agrees. He agrees, he needs to be polite, and pay money, and give all sorts of things to receive what he wants. So there are two things here. There's what I want, and there's how I need to behave to obtain it. So is that also in spirituality? Is it always the purpose of creation being what I want, and the corrections are something that I accept, not so willingly, but accept?

M. Laitman: Yes.

Student: All right. That's how it is. So, and then, what is, not long ago we learned about how I like being under its shade, and I don't have the revealed world, but I'm fine with that.

M. Laitman: Yes.

Student: How does it work together?

M. Laitman: Because those revelations also that he discovers through the screen, as we call it. So those corrections also open up for him the way to adhesion with the Creator. He begins to feel, to understand also from the other side, the Creator and His purpose, in such a way he attains the purpose. Otherwise, he will lack that.

Question (Petah Tikva Center): (23:39) If I heard you correctly, you said to recognize in our connection the mutual closeness to the Creator, all of us uniting together to attain the Creator, and then He's revealed. That's what I heard you say.

M. Laitman: Let's say so.

Student: Now, the lack of all of us being together as one, to feel that state where we're all as one, there needs to be a state before where we don't feel as one, right? And then we overcome?

M. Laitman: Yes.

Student: Now, the question is: What does the Ten need to do to move from the state where we feel the separation, we feel not as one, and then to reach this oneness, what actions do we need to take?

M. Laitman: We need to depict to ourselves what is the means for attaining the goal and how we can want it, and from that, from here onwards, to go towards the goal in a way that it will be clear to all of us what is it that we want to achieve together.

Student: So, in order to achieve that, as I understand it, we use external things, for example, like making some kind of decision, and after we decide as a Ten that this is what we want, this is the correct action, then even those who don't agree so much, they annul themselves, and they all come to that, right?

M. Laitman: Usually.

Student: So there's no other way, right?

M. Laitman: Yes.

Student: Now, the question is, there's difficulty reaching decisions at all. We have difficulties reaching any decisions. Sometimes it does succeed, in very few of the cases we succeed, and when we do manage to succeed deciding something and acting accordingly, great power is revealed in that, and it leaves a great impression. But many things don't succeed. We don't succeed even in small things, to even reach a decision, never mind annulling towards it and even deciding.

M. Laitman: This is about the decisions that you take together, that each one usually has to subdue himself towards the others. So why is it difficult?

Student: Subduing oneself, so the question is, first of all, he brings his own opinion, right? That's fine. Each one should see and tell how he sees things, but ultimately we decide according to the majority?

M. Laitman: No.

Student: No. No, not by majority. So how do we decide?

M. Laitman: No, not according to the majority. If it's according to the majority, it's not right. There are those who think this way, there are those who think that way, and I surrender before some of them, and I go along with some of them. This is not the truth. This is some sort of subjugation, nevertheless. You see how it is even for us in our world, how the majority that wants to rule over the minority, usually they can't rule over them. Eventually it creates all kinds of conflicts between them, and they don't reach connection and unity, connecting all of us together. So in spirituality, it doesn't work that way. I nevertheless, must continue to research and connect with everyone, and then we wait for such a decision that everyone would agree to.

Student: That does seem true, because when I look back, every time it was a majority decision, it didn't work. There's always this thing happening, and that, and it doesn't work ultimately.

M. Laitman: Yes, it is clear to us that it is built in such a way that we will have to go through lack of success until we succeed to see that we need to go in connection above reason.

Student: So within the Ten, let's say that I feel that there's some action that can help promote the Ten, and if I manage to gain a majority through politics, let's call it, that won't work. So how do I do it as you said? Do I need to come and convince people to give an example, to make great efforts, to not let go? If I think there's something that can promote the Ten, then I need to fight over it all the time until we reach an inner agreement that people feel?

M. Laitman: Yes.

Question (Petah Tikva Center): (29:40) How can you describe a line of Hesed, a thread of Hesed in the Ten?

M. Laitman: That we all want to hold on to the Hassidim between us and see that the connection through this thread of mercy will save us.

Question (Turkiye, KabU 2 and 3): (30:15) How can we expand the revealed world according to Hassidim?

M. Laitman: Through Hassidim, we call upon everyone to subjugate themselves, and this is how we reach the correction.

Question (Nahariyya): (30:44) Can we make corrections through Rachel, only through prayer? How should we ask correctly, to find the light of Hassidim?

M. Laitman: I think that we have to search for discernments in which we will be able to connect and ask the Creator that He will find for us the way or the center of connection by Himself.

Question (Novosibirsk): (31:41) What needs to be the direction of effort in the lesson, rather, when I don't understand anything of what the friends are asking or what the Rav answering?

M. Laitman: The effort should be to annul, annul before the friends and before Rav, and then in such a way, I can rather quickly reach the solution.

Question (Hasharon 5): (32:11) Is the Ten entirely the light of Hochma?

M. Laitman: The Ten is not the light of Hochma or the light of Hassidim, but rather, according to whatever it engages in at that moment in its vessels, it exists a little bit more Hassidim or a little bit more Hochma.

Question (Women ITA): (32:38) It's written that if he has no multiplication, then he'll have no vitality in the work, and then he must leave the degree. What's that mean?

M. Laitman: It means that a person should yearn towards the goal, and see in it his purpose, his goal.

Reader: (33:26) So we are now reading Letter 17 from the writings of Rabash. Again, the writings of Rabash, in Hebrew, page 1448, in the second volume of Rabash.

Reading Letter 17: (33:45)

Hello and all the best to my friend, who is tied to the shackles of my heart…

A response to your letter from December 29, 1955, to which until now I had no time to reply due to being burdened with my daughter’s wedding.

And regarding the first question, “Why did Jacob, our father, bless the sons through an angel?” It is explained in the writings of the ARI that NRN de Tzadikim [righteous] are the internality of the three worlds, Beria, Yetzira, Assiya. The origin of the souls is from the world of Beria, the Ruach extends from the world of Yetzira, and Nefesh is from the world of Assiya. And all the bestowals extend from the world of Atzilut, called “He, His life and His essence are one.”

In the world of Atzilut, the ten Sefirot over there divide into three discernments: 1, Keter; 2, Hochma and Bina; 3, ZA and Malchut.

They are regarded as Shoresh, meaning Keter, Mochin, meaning Hochma and Bina, and the recipients of the Mochin, meaning ZA and Malchut, called “male” and “female,” Israel and Leah, Jacob and Rachel. The ZON receive the Mochin for the souls of the righteous, who are the internality of the three worlds BYA.

The operator and transmitter of the upper abundance is Angel Matat, See in The Zohar (Vayetze, p 36 and in the Sulam [Ladder commentary], item 71, that he wrote there). Angel Matat is called the “minister of the world,” whose name is as the name of his rav. At one time he is called by the name HaVaYaH and another time by the name Shadai, since he performs two operations.

He receives the Hochma and gives to BYA, and then he is called Shadai, as in, “He said to His world, ‘enough,’ spread no more,’” referring to the abundance of Hochma, as there was a Tzimtzum [restriction] on receiving the Hochma in the Kelim [vessels] of the will to receive. Therefore, the Emanator brought back the left leg of the Tav back up, and because of it, the leg of the Tav is thick because He brought the left leg back up so it would not illuminate into the Klipot [shells] (see the “Introduction of the Book of Zohar,” p 26, and in the Sulam, item 23).
The second discernment of Angel Matat is when he also has Hassadim to bestow upon the lower ones. At that time his name is as the name of his rav which is HaVaYaH, and Matat is completed and is called by the name of its master, HaVaYaH.

When Jacob blessed his sons, he had to extend the blessing according to the order of the degree, until the abundance would be extended to the lower ones. Therefore, he extended the abundance for the sons up to Angel Matat, and from Matat the abundance would flow to the sons. This is why Jacob blessed his sons through Angel Matat, who is the bestower and the transmitter of the abundance from the world of Atzilut to NRN de Tzadikim and to the three worlds BYA, and this is why he said, “The redeeming angel will bless me.”

By that you will understand your second question regarding “my name in the midst of Him,” which Maimonides wrote, “for My name is included in the midst of Him” You asked, “What does it mean that his name is as the name of his Rav?” since we have no attainment in His essence, but only in the revealed.

The thing is that a joint name means that each name indicates an attainment, because that which we do not attain we do not define by name. And any attainment in spirituality is precisely when there is a connection between the attained and the attaining. This is called “shared by the attaining and the attained together.” Then we can say that there is the disclosure of a name, a form, and a specific limitation over the abundance. But, in attaining without an attained you cannot speak of any form or limitation, and no attainment is applied to it. This is regarded as “There is no thought or perception in him at all,” and as “essence without substance” (See in the “Preface to the Book of Zohar,” p 50, item 12).

This is the meaning of His name, meaning what we attain through Angel Matat, is as the name of his rav which is also specifically a disclosure, meaning that Matat gives the ZON, who are the recipients of the Mochin de Atzilut, where there are two discernments—Hochma and Bina—that appear to the lower ones in the form of Hassadim and Hochma.

When Matat gives Hochma, he is called by the name of his rav, by the name Shadai. And when he gives Hassadim as well, then the name of his rav is HaVaYaH. And then Matat is called “the elder of his home who rules over all that he has,” where the angel Matat is the minister of the world and rules the world, meaning that through him the abundance extends to the worlds BYA, and are included with the NRN de Tzadikim.

This is the meaning of “My name is in the midst of Him,” meaning that Matat’s giving the names of Matat refers to the form of the abundance that consists of two forms, which are Hochma and Hassadim, that these names operate in Matat according to the measure of the name of the rav that he extends.

And regarding your third question, why the Holy Torah elaborates in the introduction of Ephraim to Menashe, we can explain this according to the rule that we have in the work of the Creator, that the goal must always be before him, and to know what is his role in life, and to which final point a person should come so he can say that he has achieved peace and quiet.

This is so because only when the final goal is revealed before him can a person prepare himself with all the means and activate the forces at his disposal. Were it not for this, he would not know how to balance his forces and the keeping, because the real means required in order to have as keeping in the ways that involve dangers, when he does not know the full force of the lurking enemy, if he does not know who is the real enemy that should be subdued. Therefore, when beginning to speak of the orders of the work, and of having blessing in the work, the goal should be of utmost importance.

Also, it is known that when beginning to walk on the path of work, one begins from light to heavy. At first we learn and do the easiest things to understand and to do, and then what is a little more difficult, etc., until we are accustomed and experienced in the ways of the war of the inclination. At that time we attack the fiercest attacks.

It turns out that we have two things that we should put one before the other. Joseph’s view was that we should mainly speak of the ways of the work according to the order, meaning from easy to hard. And Jacob’s view was that first and foremost we have to speak of the goal.

Drafts and Appendices to This Letter.

1) Regarding your third question, “Why the Holy Torah so elaborates in the introduction Ephraim to Menashe: It is known that preceding one to the other depends on the importance of the matter. Regarding the work of the Creator, we must know what is important, meaning to give the main emphasis on the main point, being the goal.

…It is written in The Zohar (Yayechi 4:14, and in the Sulam, item 41) that there are two great and important ministers. One minister is from Ephraim, whose quality is to keep Israel in exile and to have them multiply there. The other minister is from Menashe, therefore his quality is to make them forgotten in exile.

He explains there that there are two kinds of judgements: 1) judgments from Rachamim, called Malchut in Bina, and one from Malchut in Malchut called “judgements that come from Malchut.” He explains there that each minister consists of both discernments.

…He explains there that the minister of Menashe consists of Rachamim (mercy), and judgement in mercy, and the minister of Ephraim consists of mercy, and judgement in judgement, called Malchut.

It follows that Jacob blessed them, meaning that the judgement would be mitigated, and by that would be the redemption. And since the order of the work is in mercy and then judgement, for it is known that there are four discernments: 1) receiving in order to receive; 2) bestowing in order to receive; 3) bestowing in order to bestow; 4) receiving in order to bestow.

The first two discernments are not really according to the way of Torah, but according to the Torah Lishma [for Her sake], beginning with bestowing in order to bestow, and this is called the “quality of mercy.” The second discernment of Torah Lishma is called “receiving in order to bestow,” and this is called the “quality of judgement.?

This is why Joseph wanted to bless them on the order of the work, where first comes the quality of mercy, called Menashe, and then the quality of Ephraim, called judgement, but Jacob blessed according to the order of importance, meaning that the complete correction is the quality of judgement to be corrected, which is called “the darkness shines as light.” Jacob’s view was that although we begin to work with the quality of mercy, the goal should be revealed before him—that the purpose is to achieve the end of correction, and afterwards begin to work according to the order, meaning with the quality of mercy.

2) Angel: The Shechina [divinity] is called an angel, as it is written, “Behold! I send an angel before you.” It is called an angel because the Shechina works through Matat. This is so during the exile, but at the time of redemption he is in Dvekut [adhesion] with the king called ZA (Vayechi p 18, items 53, 23).

3) See in the portion, Vayetze (p 36, item 71 in the Sulam), where he explains what is written in the corrections [Tikkunim] (Tikkun no. 70, p 119) about the verse, “and the animals ran to and fro.” “To” is Nuriel, and “fro” is Matat. He interprets there in the Sulam that “to” means Hochma and “fro” means Hassadim. Since he already has Hochma, he is going to receive Hassadim. It turns out that he already has the complete Hochma and Hassadim together. This is why Matat is called the “minister of the world,” since there is wholeness in him for the lower ones in the three worlds BYA where the NRN de Tzadikim are found, who are called there the “internality of BYA.”

This is the meaning of “the elder of his home rules all that he has,” meaning that he has Hochma and Hassadim. In ruling the world, he is with the name Shadai, which is the first discernment of “and fro,” meaning from the Sefira Hochma, which is left, and this is the meaning of the name Shadai. Afterwards he goes up, which is the second discernment of “and fro.” This means that he returns to the name HaVaYaH which is Hassadim, and he called by the name of his master HaVaYaH.

Question (Petah Tikva Center): (52:02) He writes that he needs to know what is your role in life. And then he continues that a person can prepare himself with all the means and operate the forces that are at his disposal. So what is the role in our life, and where are the forces that are at our disposal?

M. Laitman: That's something each one should ask himself. And to make an effort to discover each and every day, what his purpose is and what his role is. And that's how ultimately he will come to know. By critiquing the path and the goal at the end of the path, how he advances and to where.

Student: Is this something that a person should understand by himself, from the Tens, or is it something the Ten have to decide about together?

M. Laitman: Not to decide, rather to discover.

Student: From the common study, this would be revealed to us. In the past, I don't know, in the study we would talk a lot about the role of the people of Israel, and the state of the world, and antisemitism, and it seems like today the state in the world is the worst ever in our study. But we do not engage in it, in our role with respect to that, and try to scrutinize from what is happening in the world, what to do in the lesson, how to pray for it. It seems like we have our world and the external world where there are waves and flames. What exactly can we do with this gap?

M. Laitman: That's the impression we get from the external form. It so happens, it transpires, and there's nothing else to be done. It's really the call of the times.

Student: I come to the lessons many times kind of emotionally charged. I have friends who are fighting there. I have people I know that are hostages, but I come to the lesson with that and I feel this is my pain, my prayer, and I try to connect to the Ten, and out of that to raise that up. Sometimes I lack this collective feeling here that together we are really praying about this huge breaking.

M. Laitman: Yes.

Student: There's no room for it, for us to do it together here, or just let it be?

M. Laitman: Why not? You can awaken them. I think that a little of what you feel, each and everyone else also feels.

Student: Just that once we had complete lessons that engaged only in that.

M. Laitman: Look, in the past it was new. It was clear and open and stabbing, stinging everyone. And today the problem is that the will to receive is built in such a way where what once pained it, due to habits, it's no longer a pain.

Student: So is it correct for me and all of those who do feel it, when we prepare in the preparation for the lesson to want that the light that we draw will also go and correct the world and…?

M. Laitman: Yes, yes, yes, you're correct.

Student: Because when he spoke here about the role and the forces, I feel that what other role do I have besides that? What else do I need to do?

M. Laitman: True. True. You're correct.

Question (Petah Tikva Center): (56:20) There are a few points here. When Rabash writes about the goal, he repeats it from a few angles. He writes, therefore, when we start to speak about the orders of the work and that there would be blessing in the world, in the work, the goal has to be of the utmost importance. Then he writes that the view of Jacob is that first of all we should speak about the goal. And then in the draft in the end, it also says, in the matter of the work of the Creator, we need to know what the importance is, meaning to put the main emphasis on a primary point, which is the goal. So my question is: We talk a lot about the goal, how this thing, the goal, won't move from the internality of a person or the Ten, all of us together.

M. Laitman: By mentioning it, reminding it, talking about it, everyone remembers it together, and then we work on the goal always remaining right in front of us so that nobody would budge from it.

Student: In our way, how do we define the goal? It's a big concept, the goal.

M. Laitman: Yes. But nevertheless, we can talk about it in a brief way and to place that goal in front of everyone. It is possible, because it belongs to everyone and all of us together. Then mentioning it, just mentioning it a little bit, by that you already awaken the hearts of everyone towards that one point.

Student: We remind, do we mention it by the general name, the goal, or do we open up this concept?

M. Laitman: Well, a little, a little. It's not that the importance of the matter will, you don't want it to drown in too many words.

Reader: We'll move on to the next part of the lesson, the Preface?

M. Laitman: Yes, Preface.

Reader: And before that, let's sing together.

Song: (58:58)

קבלה מדיה

קבלה מדיה

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

התחלה, אמצע וסוף

התחלה, אמצע וסוף

התחלה, אמצע וסוף

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

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

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