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

Daily Morning Lesson: September 16, 2026

Part 1: Lesson on the topic of "Memorial Day for Rav Baruch Shalom Halevi Ashlag (Rabash)"

Reader: Hello everyone. In the first part of the lesson, we'll study from a special lesson for the Memorial Day of the Rabash. It's from 2019. 

Reader: Hello. On today's lesson, we're going to learn selected excerpts for the memory of Rabash. You're invited to go into our site Kab.tv, where you can find the sources. You'll find there, the excerpts and also send questions. Selected questions relevant to the topic will be asked here.

M. Laitman: (00:44) We do not dwell in memories. We don't commemorate the anniversary for his departure, as it is customary for those who are far from the truth. We simply accept this day as a sign, as a symbol for coming closer, for adhering more with our root, because after all, who is the Rabash? It's the revelation of the Creator towards us in a certain way, on a certain level, and we wish to thank the Creator for that, for sending us such a messenger, through which He opened for us the possibility of coming closer to Him, to the Creator, to the upper force, to correct ourselves, to arrange ourselves, to adapt ourselves, to bring ourselves to equivalence of form with the upper force.

Hence, we tie ourselves to the Rabash, to the Creator. He is the medium, the medium degree between us and the Creator, through which we receive everything that we deserve, everything that comes to us in our spiritual ascent, as it was created, so it exists. And similarly every person, through his friends, through his teacher, but the Rabash is symbolizing for us. He appears as an instrument, as a system that reveals to us the form of connection to the Creator, through which we can realize ourselves and come closer to the truth.

This is, first of all, what we need to see before us. It's not a person, it's not the habits that he had, how he behaved. Those are all reserved for the engagement of the externals. We need to first of all, see the appearance of the Creator, a certain revelation of the Creator towards us, whereby He revealed Himself to us in such a form. Therefore, as much as we, or the more we respect him, we come closer to the Creator. We appreciate the measure of revelation that the Creator made, and that upper force that is called “the Rabash” becomes important for us and becomes the connector, the thing that brings us closer to the Creator. Let's study some excerpts about that. Try to arrange yourselves properly towards this form that was revealed to us in its externality to some extent and later was concealed, meaning departed. And we need, despite this departure, this purification, we need to raise ourselves, we need to purify ourselves in order to reach connection with it, with this spiritual root, and through him to reach further to the Creator, to see Him as our upper.

Reading: (05:39) 1. Baal HaSulam, Introduction to the Book, Panim Meirot uMasbirot, 8

Come and see how grateful we should be to our teachers, who impart us their sacred Lights and dedicate their souls to do good to our souls. They stand in the middle between the path of harsh torments and the path of repentance. They save us from the netherworld, which is harder than death, and accustom us to reach the heavenly pleasures, the sublime gentleness and the pleasantness that is our share, ready and waiting for us from the very beginning, as we have said above. Each of them operates in his generation, according to the power of the Light of his Torah and sanctity. Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.”  

M. Laitman: So it happens that there are special souls, and the Creator works through them towards a certain number of lower souls. It's like the brain, who gives an order to a central organ, and that organ gives specific orders to parts that are underneath it in the body and directs them to work. And this is how it works in the cascading from above down. So Rabash, as we see for our generation, is the successor of Baal HaSulam. He became a hub, a source of the current modern method, practical for our time. That's why we need to see just how much we were rewarded to be connected to him and to drink this method, his Torah, from him and to realize it, implement it. That's why he says, “come and see,” and how grateful we should be to our teachers, to Rabash, who was arranged by the Creator. He is that soul, that part. In reality, it was so great that he labored, he arranged, designed, and delivered to us the method of correction. Without him, it would have been very difficult. Who knows if it were even possible for us to come to where we are and what we're about to receive. 

Question (Petah Tikva Center): (08:49) What did the Creator want to give us through Rabash? 

M. Laitman: It's a system. Adam HaRishon, where the upper force spreads through it in this way and expands from above down and activates more and more specific parts, individual parts. The system. And when it comes down, and the system needs to spread further, lower, like a chain reaction, enliven the body of Adam HaRishon, so there is a need for higher parts, more specialized, specific parts that would begin to be integrated, incorporated in this work, and that's how it works. It’s like we see it in generations, in the development of generation after generation, in the development of industry, in everything that we deal with and want to develop in a way that is necessary. So we need to go back to the roots and develop. Let's say we need a new machine. This new machine, let's say, is a spaceship. So in order to build it, we need to develop the theory of metals, the theory of other materials, all kinds of things, in order to build it. That is to say, the generation that needs to be revealed, it requires in all the higher systems that we have, because everything develops from above, from Adam HaRishon, Abraham, Rashbi, and so on, so when a lower degree develops it causes changes in all higher degrees. As we see from the descent down, from Galgalta, AB, SAG, and so on and so forth, as a Partzuf develops, along the way it evokes changes in lights and actions in all preceding Partzufim up until Ein Sof. And this is how it works in correction of Adam HaRishon. Because the whole correction is only for the Kelim, the lower Kelim, which are called the last generation, to wake up and start getting into equivalence of form.

M. Laitman: (12:09) So Rabash symbolizes for us a very big general power over our entire generation, you could say. And it seems to me that after what he did, all that's left is to implement. There are no more innovations. You can't really say that he innovated, too. He only clarified and scrutinized. Baal HaSulam did make great innovations. Rabash more kind of scrutinized, clarified. He's attached to Baal HaSulam and adhered to him, so he more clarifies. And so our work is to implement him. So from the moment we wake up in the morning until we go to sleep, we have to be immersed in everything that he depicted in his essays. Today we already depict the general system that is suitable for the last generation, suitable for what we're doing now. As we advance toward our implementation, we have to try not to neglect our direction, not to stop because the pace is growing more and more. And we mustn't drop it, not even for a day, not even for a moment. Soon we'll see how it constantly forces us to present before ourselves the system and to implement it and realize it. So this is mainly what Rabash practically brings us into the realization of the system: to establish it correctly and promote it.

Question (Petah Tikva Center): (14:49) Baal HaSulam is inviting us to be grateful to the dedication of Kabbalists. What is this dedication of Kabbalists? What are they giving? What are they sacrificing?

M. Laitman: We spoke about it in those days. We are willing to die, seemingly, not exist, because we are making room for the Creator. What does it mean to put oneself to death? As it's written, he who wants to live should put himself to death. He is the will to receive. That's for us life or death. There's nothing else in reality. We're only talking about the will to receive. So if it's in order to receive, we are dead. We put it to death, and by that, we are making room for the Creator. So on the one hand, he who is greater than his friend, his desire is greater. Let's say I've got such a desire. On the other hand, to the extent I'm diminishing, meaning I'm emptying it from the self, by that, I make room for the Creator, for the upper light to clothe in it. This is the meaning of put himself to death, put his being to death.

Question (Petah Tikva Center): (16:10) What is the uniqueness of Rabash regarding the rest of the Kabbalists?

M. Laitman: Well, it's hard for me to say. Because I'm too close to him, right? But we can see that without, let's put it this way: without his explanations that are close to us,  we're not even aware of how helpful they are, we would not be able to come close to Baal HaSulam. Never. Especially when you're going to implement it, to realize it. Not from the side of the wisdom. You know, when you start to study, people ask, who is this Rabash? What is he writing about? His stories are like a grandfather who explains things to his grandchild. But when we move to the inner work, when we wish to enter those actions by ourselves, those states that we learn about from Baal HaSulam, then Rabash is giving us the order of the work, how we can realize it on ourselves. Let’s say, what is a Partzuf, what is a desire, what is a screen? I'll just make those mental leaps, going this way or that way or back. Rather, I will do it in my desire and not in my thought. To do it in my thoughts is called a wise guy, or a wise in the dark. He doesn't have anything. Whereas Rabash gives us a key. He accompanies us to a state where by ourselves we become these vessels about which we spoke earlier with our intellect. He's helping us in that. He's telling us how we should organize ourselves, how we should be arranged in the Ten, in connection, in discovering who we are, how much, what kind of rules do we have in order to annul before one another and connect with one another before the upper one. All those things, we still need to uncover much in his writings because his texts are not that simple. But he spins them, weaves them in such a way that he ensures that we will discover it gradually so as not to disturb, not to harm our advancement, so that in each state, in each step we will discover the desire, and then attain the fulfillment and then the correction. All those things will develop in us gradually. This is a specialty, this is a craft that he has. I would say that Baal HaSulam does not appear to us as a teacher. He appears to us as a scientist, a philosopher, in the sense that he knows everything about creation, above creation. Whereas Rabash is taking you by the hand, like the grown-up taking a little kid by the hand and is walking with you, accompanies you along the path until the end of correction. He opens it up for you and is with you right there.

Question (Petah Tikva Center): (20:20) Is there an ability today to achieve any attainment without learning through Rabash?

M. Laitman: I think that no. Again, it might appear to me. Look, it depends who we're talking about. If you go to India, you'll see people who also want to discover the Creator in some form. But their method is about annulling themselves, and that's it. Their soul demands it of them and allows it for them, easily. You look at them and you ask yourself, where is the ego, where is that will to receive, where is the inner struggle? No, everything is calm and good. Meaning, what am I trying to say? If you go to different religions, you also see various belief systems. Meaning, to reach the Creator is possible only according to the person's demand, only his demand. What does a person imagine to himself? Who is the Creator? How much? To what extent? What is He? There are people who seemingly can rise above their ego. They receive a certain illumination. Yes, you can see them. Even on the street there are such people. Yes, there are people nowadays. But this illumination doesn't let them enter deeper, because they don't have a left line. This is the main thing. There is no left line. So, I think that without the method that he, specifically he, opened up to all the souls, the souls that appear, especially the heavy ones, without that, you cannot merit adhesion, Dvekut. The souls that appear today, because they appear layer after layer, from the lightest to the heaviest.

Question (Petah Tikva Center): (23:06) What exactly can you say that he continued, succeeded Baal HaSulam in conveying, passing on the method?

M. Laitman: He explained how to attain what Baal HaSulam writes about. Very simply. Baal HaSulam explains to you about the upper degrees, the higher states. Rabash doesn't speak about these degrees themselves. Rather, he's telling you from within a person what he has to do in order to attain it. Baal HaSulam doesn't speak from the point of view of a person, what he feels, what he has to do. He just discusses the degree, like a scientist, a relatively cold scientist. And Rabash is telling you what you actually have to do in order to reach it. So you need a society, you need connection, you need annulment, you need to put oneself to death. Baal HaSulam also talks about it here and there, but he's not a guide. He articulates the system. Of course, everything is there, but in such a way that it's not a work manual, a composition that helps you rise. You have a symphony or something written, right? But you need to learn how to... You need to learn various techniques until you are able to read it and actually play it. You need to know the notes, the sheet music. Of course, for that you need different people. So, Rabash is one who accompanies you throughout the entire path. Without it, everything Baal HaSulam wrote can also be interpreted in different ways. And he can also remain as a philosophical approach, you know, his opinion. But if Rabash comes and says, this is how you attain it, there's no more room for philosophizing about what Baal HaSulam writes. Rather, you want to talk about it in practice? Attain what Baal HaSulam writes through Rabash, and then you can understand what he's writing about.

Question (Petah Tikva Center): (26:39) Why didn't Rabash write about the last generation and the future of humanity?

M. Laitman: He didn't like to talk about it. He didn't. I didn't even ask that much about it. I didn't care about it that much. The times were so different. It was light years from where we are today. So, that's why he didn't talk about it. He was extremely practical, extremely on point. I don't think he would write the articles that he wrote if there was no group that would demand it from him, like me. More and more. I brought a typing machine, a Xerox machine. It was as big as this table with all the, you know, assets and all those. It was pretty complex back then. So, he didn't do it, but when he saw that people were willing to do it, and make copies, and study it in a group, and ask questions, then we started reading the articles in the morning lesson together with him. He was sitting like that for 90 minutes. Just listening. It was important for him that, although we would read it, how much we can read during an hour and a half of Yeshivat Haverim we have once a week. You know, each one is reading at home, but how much time do you have to read? Because we had morning lessons, evening lessons, work day in the middle. These hours that we would spend reading the articles were important. That's it. Even so, he would only relate to these articles to a degree. And we were young, we were not able to understand the real, essential importance of these articles of work. There was no connection between the words and the inner discernment.

Question (Petah Tikva Center): (29:46) Why didn't he relate to the future structure of society?

M. Laitman: There was no society yet. You had to relate to a way that the society… What is the future society that it's not about bodies or a collective but some sort of inclusion in desires above everyone's desire, in a general desire to turn it into a network in which the Creator is revealed? Until such a thing is established and becomes solidified. Also, there were many currents, undercurrents. Look, these are states of growth. Just like it is with us. There, it was less than here. There was still this great figure, pressing everyone, controlling, and everyone felt annulled before it. So, they advanced as much as they could. Yes. I press more on the administrative level, to come and sit. With him, it was more internal.

Question (Petah Tikva Center): (31:48) Why doesn't the world extol Rabash?

M. Laitman: The world? How can they?

Student: Because there are people who study Baal HaSulam and appreciate him.

M. Laitman: That's what I'm telling you. He said exactly what you have to do. And who wants to do what he has to do? Baal HaSulam is philosophy, it's a perspective, it's a perception of reality, it's things that… you understand? You can do PhD’s on Baal HaSulam and philosophize however you want. It's a beautiful language, and style, and this lofty words, and seemingly clear. It lifts, uplifts a person, elevates the person that speaks about it. What is Rabash saying? Love your neighbor as yourself. Very, very concrete, practical. Who wants to talk about it? Who needs it? It's obligating. You won't see that he is respected for a long time coming, for a long time to come. Who is he? And what did he write? The Writings of Rabash. What is this? Shamati too. It's not attributed to him but to Baal HaSulam, that he heard and wrote from the words of his father. He liked, and also he liked to keep himself under the shadow of Baal HaSulam as if he is not there. He also didn't want to show himself as an Admor, as a great Rav and teacher. He was great as a Rav as well, like an Orthodox rabbi, although he never actually practiced it. He got certificates from the two greatest rabbis of his generation. There was no one greater than them: Rav Sonnenfeld and Rav Kook. Rav Sonnenfeld was the highest authority in the orthodox community, and Rav Kook was the highest authority in the more modern villages, so to speak. So Baal HaSulam made Rabash get these certificates from both of them, because he thought that in the eyes of the religious communities, it would still be like an entry ticket into these circles. He was a little too optimistic, so to speak. He thought this resistance could be broken. We can already see that it's impossible, that the Creator enveloped him in this impenetrable cloak. It'll probably go by a different way. Baal HaSulam, too, and Rabash will also come there, but how? It's still ahead of us.

Question (Petah Tikva Center): (35:35) You think in the future Israelis will study from the writings of Rabash?

M. Laitman: No doubt. Baal HaSulam and Rabash in the real way, not philosophical, not just by learning it, in addition to what they think of as Torah and Mitzvot, but practically. There's no doubt everyone will learn them.

Question (Latin): (36:12) Is this generation worthy of receiving the writings of Rabash?

M. Laitman: The writings of Rabash? For sure it's worthy. The writings of Baal HaSulam? I'm not sure. To the extent that we implement the writings of Rabash, we will understand a little more Baal HaSulam, because we're lacking qualities, and senses, and internal discernments. When we read Baal HaSulam, we learn him intellectually and not in the internal, in the feelings. What Baal HaSulam writes doesn't become established within us internally. According to how I read him, my desires with my thoughts are not creating for me a picture, an emotional, internal picture. And that's the problem. This is why I see how people study Baal HaSulam; just talk, nothing more than that. This is why it's impossible to understand Baal HaSulam, truly, without Rabash. Before we create within us the model, the template, the right template of relations, of all of these discernments, it will not work in us. We will be reading it as it says there: counting letters without understanding the content.

Question (USA -  Baltimore): (38:02) In the excerpt it's written that Kabbalists can save us from the nether world, which is harder than death. How come there are those who come to the path and suffer greatly, and there are those who have what they need in their necessities and can deliver themselves to the path comfortably?

M. Laitman: This is incorrect. Those who achieved Dvekut with the Creator, adhesion with the Creator, don't suffer. It seems to us like they suffer. Perhaps his external life was very difficult: illnesses, hunger, all kinds of family and personal problems. He accepts everything is coming from the Creator. The Creator internally sets up for him such elements. The character, the internal states within a person. The Creator creates for him an external world that relates to him in this way through his family, friends, students, and the whole world. And a person has to “put himself to death,” meaning he has to be in Dvekut, in adhesion, every single moment with that the Creator casts on him. And this is basically his role, to be Adam, man, the shadow of the Creator. So when Kabbalists do it, you cannot feel their situation. Perhaps you see their external situation. What do they have? Who are they? Or how they speak. Because they also speak through many filters, many degrees, until they say anything to anyone. So, we can't see their internal true state. Those who are on the path, on degrees, on the ladder, at a certain level of Dvekut with the Creator, have no suffering. Their only suffering is how to annul even more.

Question (Santiago): (41:01) Everything you said makes us be grateful to the Creator that He brought Rabash as a teacher for our time. The question is, the development of the actions of Kabbalists throughout history are tied to the advancement of the society and the correction of the souls. Does it mean that the moment in which we live right now, our correction, is aimed at what Rabash is teaching us? But is the work going to end with that or will we see additional progress in the future?

M. Laitman: I don't think that there will be more progress, more advancement in the future, more than what we're doing in practice. If we implement what Rabash writes, by this, we will achieve all the upper degrees until the end of correction. We will see how much he wrote about... we will see that he wrote about higher degrees than the ones we... than the way it seems to us now. All we need is to implement Rabash in our inner work, and through our inner work on Rabash to understand what Baal HaSulam writes. Rabash is the work in the heart. Baal HaSulam is the work in the mind.

Question (Bogota): (42:58) When we study the writings of Rabash, they are a beautiful wisdom that is taking us by hand towards love of others. How can we apply a method that's shorter in time in order to present Rabash's writings in a practical way so people can attain and feel love for others in less time than it takes us?

M. Laitman: The more you develop through the social articles of Rabash, you will understand that it can be made shorter and easier by writing and in practice to the generation following you, to your students. So please, we have to implement what Rabash writes, and you will understand how to do it. It's impossible to explain it in a shorter way, but only to implement and by practically using it, we can understand how we can bring it down to the next level. That next level is you, who are implementing, and the next degree will come out after you practically use it.

Question (Monterrey): (44:40) A few months ago I worked on the translation of the writings of Rabash, and it's felt, according to what I feel, the giant work that Rabash is doing, explaining to us in every detail what is the work of a person with this desire, with the will to receive, in order to rise above it and come to bestowal. My question is, how through this work of translation of these articles into Spanish, the trepidation that we have that we might misrepresent the emotion that Rabash wants to deliver, the knowledge, the wisdom, how not to blemish what Rabash wants to deliver to us through his translation?

M. Laitman: I don't know. I think you maybe need to consult with other translators into Spanish, from Spanish, that we have. So, build a system, like a board of translators, and learn from one another what's the right way to translate and explain every word and every sentence. This is what I advise you to do. Because each one can be an expert, but if you want to convey the internality of the translation more correctly, you have to unite among you and look for something in common in the connection between you in general and also in the translation when you're connected.

Question (New York): (46:49) Rabash adapted Baal HaSulam's method for us so it's suitable for our souls. Could we learn anything from him how to adapt the method for future generations? Did he share anything with you how he took Baal HaSulam's method and presented it in a way so we can attain? Could we do likewise for future generations?

M. Laitman: It is only by implementing. Only through implementation, not by taking a certain method, and like in physics or something like that, I move further ahead with my intellect. These methods are implemented only in the feeling, in the desire. We haven't a chance to create any upgrade in the realization of the method. The method is a practical method. So, we have no chance to upgrade in any way the method if we don't take it through ourselves. The question is also incorrect, how we take Baal HaSulam? We can't take anything from Baal HaSulam. All we can do is implement Rabash and accordingly to have a better understanding of Baal HaSulam. Baal HaSulam is like this etalon. We don't understand anything about it. We can only understand after we implement Rabash correctly.

Question (Vienna): (48:44) Rabash was kind of a persona that pressured the students to annul towards him. You said that you are pressuring us more administratively.

M. Laitman: Rabash made no pressure. He put no pressure. He was an authority. It was obvious. It was obvious to us, to everyone, that there is no one like him in those days. It's interesting that there was this relative vacuum. There was this kind of vacuum. People who wanted spiritual development didn't really have anywhere to go. There were other circles, but they weren't really known.

Question (Vienna): (49:45) If we're teaching people on campus today, do we have to relate to people more internally or more administratively, as you're doing with us?

M. Laitman: I don't know what you mean. I give everything I can. Those who aren't satisfied can go look elsewhere. Thank God, there are many places, there are many ways to the Creator. On one hand. On the other hand, administratively, I keep telling you what to do. Rabash emphasizes very often how we should be arranged from dawn to dusk, in Yeshivat Haverim, in the relationships between us and within ourselves. This is what I call “administrative.” Connecting in the groups, all this. Now, within these connections, a person has to realize himself more internally, how dedicated he should be to it. And most important, most important is what is called, what the sages called, “anything but leave.” Although I feel like getting out and leaving, and I can't take it anymore, I don't think I'll succeed or that anyone can succeed, I don't quit. Just like that. Why? Because I have nowhere to go, and even if someone showed me something, I don't believe that I have anything other than this spiritual work, and I'm in it. And what the Creator gives and what He does with me, I agree with in advance, and that's the way it is.

Question (Peter): (52:04) How to relate to the day of departure of a Kabbalist, of Rabash? Is it sorrow that the teacher has departed? It's the soul that realized its role? Or in no way, because it's a corporeal event. 

M. Laitman: We had a teacher. Of course, if a day before he passed away, in the morning, I spoke to him and I was next to him all the time, and after he passed away in the morning, I suddenly didn't have him next to me. There's a big difference on one hand. On the other hand, according to what he taught me, it actually gives a person the chance to be more connected to the Creator, more internally. Of course, the connection with the Creator through the teacher doesn't disappear, but the teacher was kind of refined, kind of cleansed. That's how it seems to the person, to the lower one. So, this is what we should accept. His figure became kind of finer, more subtle. He became more of a force with relation to my senses, of course. The imaginary figure became the real figure. So, I connect through him. Today it is clearer and clearer to me that I connect to the Creator through the Rabash, and that he is like a template, that if I dress on it correctly, meaning receive everything from him as much as I can with less and less, fewer and fewer interferences from my ego, I get closer to the Creator.  

Question (Almaty): (54:50) The text in the articles of Rabash and Baal HaSulam, if you delve in them, from where is the essence of the text that compels you to delve in it and feel the writer through it?

M. Laitman: Hard for me to tell you. You should exert yourselves. For me, I was physically present during the writing of these articles. I would make photocopies of these articles, I would hand them out. I was present in all those things. I could feel the author in such a way that… but you need to see through the environment how this upper figure, this higher degree is arranging you in a Ten, and it wants to see you connected in order to appear in you.

Question (Turkey): (57:10) First, I want to say that the group, the Bnei Baruch group is very big, is great, and we are fortunate that we are learning all this. Now the question. Previously you said that Baal HaSulam writes from the intellect, from the mind, and that Rabash with the heart. What we feel is that we are getting both of them from you. Can you explain this?

M. Laitman: You can't say that one is mind or intellect and one is heart. Both are speaking from their attainment; it's their expression according to the character of their soul. Baal HaSulam is more of an academic, and Rabash is more practical, more emotional, warmer. That's how it comes out. We receive from both. The important thing for us is not how we receive it through either Baal HaSulam or Rabash. The important thing is that we receive this through the connection between us. The connection between us, when we receive it like that, this connection is bringing us the feeling of the upper one clothed in our vessel. Hence, there is no Baal HaSulam here, there is no Rabash; they are here, of course, inside, but the main thing is the measure of connection, the modes of connection inside the Ten. That is what is giving us the color, the sensation, the feeling, the degree of attainment of the Creator. Because the Creator is Boreh, Bo Reh [come and see]. Where am I coming to? I come to the society. In what way? To what degree? In what form? The society, if it's connected, that's what arranges for me the Creator. So, is it the Creator or the society? It's the society. That's what I feel as the image of the Creator, the form of the Creator that is revealed in me. So, am I discovering the Creator or the society? I discover the corrected society. Otherwise, I as the creature can never, could never feel the Creator. He will always appear to me as the form of the corrected society. That's why we're talking about the Creator as Boreh, Bo Reh, come and see. Come where? I come to the society, the connection between them, their mutual realization in order to bestow, and that form I feel, and this is called Boreh, the Creator. Who is He? The inner force that appears between them in the connection between them is truly the Creator. But even this inner force I cannot grasp as a force, I cannot perceive as a force. I can only perceive it when it's clothed in the society, meaning in a certain form of the society. It arranges itself in a certain form, that's how I can receive the Creator. This is the Creator for me. Hence, behind every friend stands the Creator, and from love of the creatures to love of the Creator, because you cannot differentiate between them, because the Kli, the vessel, is the society, and the inner essence that keeps it together, sustains it, is the Creator. It's hard to pass it, they become connected, interconnected, integrated together, the vessel and the light, meaning society and the Creator. The Creator is Boreh, come and see. It's an impression, a complex impression of the qualities of these vessels as they are connected, intermingled, and then the quality that appears in them, which is the Creator. Consequently, we can only talk about the Creator according to the qualities of the creature. We specify using letters, the qualities of the Creator, we write about it using letters which are vessels, but we have no choice, we can't express it, we can't articulate it any other way.

Question (Petah Tikva Center): (01:02:20) What do we need in order to obtain the wholeness that Rabash depicts in the last generation?

M. Laitman: Realize it. The more we realize him, the more we would feel a greater tendency to understand him more, to realize him, apply him more correctly. We will grow deeper into his words, we will want to understand what he is talking about in order to realize the connection between us. Rabash is entirely found in the connection between us. There's nothing but that. That's what we need to realize in the last generation, that's what he wrote, and certainly the more we advance, our generation, the generation that is coming now and will grow even more by us, all these generations will realize Rabash and engage with him as much as possible. They will see how precise he is, how everything he is writing about, there are many details that we will discover according to the development of our vessels, how there are more and more details for us to realize.

Question (Moscow): (01:04:00) Why, after the departure of Rabash, the Rabash group did not survive after him?

M. Laitman: Even before the passing of Rabash, the group was divided into several parts. So, when he departed, it came to be in practice. The group had Hasidic members, Hasids, who were next to the Rabash, like next to their Admor, their great Rebbe. You don't know what this connection is, but it's a certain connection. There were his relatives. He had a great family. He had maybe a hundred great-grandchildren or more. I'm certain he didn't know their names. Plenty of them. And the students themselves were also divided. I did not belong to the students. That's how he organized everything. So, that's how it broke down. When he died, I stayed at home. I didn't want to connect with anyone. People knocked on my door, I didn't open. I thought to myself that I'll just write about... I have all these pages that I wrote down when I was with him. I'll organize it, edit it, prepare it for print. And that's it. Let it be so. I have a few notebooks of his, a few of Baal HaSulam that I gave to Avraham. What's his name? Brandwein. He published a book. What's the name of that? Ohr HaBahir. I have the notebook in the archive. He arranged it, although not as we agreed on it, but the way he arranged it, he arranged it. May he rest in peace. His example was also quite sad. He came to me, to our old building in Jabotinsky. And he shared with me his grief for remaining alone. His wife died. He brought up his kids in the Old City in Jerusalem where he lived. They didn't stay in touch with him; because he was working with the wisdom of Kabbalah, they didn't come close to him. He really had tears in his eyes. He remained alone to the end of his life, without students, without children, without grandchildren, without a family, or anything. That's how it was. A very sad story. Those who engage in the wisdom of Kabbalah will have a problem with his religious relatives and even more so with his Orthodox religious relatives. That's it. So, the whole society is divided. We see it even here. There are those who return to a secular life that's totally empty. There are those who go to religion. It attracts them because everything is clear. Every day there's justification for going through the day, another Mitzvah, another Mitzvah. With us, the path is opposite. More and more emptiness. You can only sustain it through your inner effort and your connection with the environment. So, it's not simple. In the society, according to all these inclinations, there are additional inclinations in the society. It actually divides into these different streams, parts. But once Rabash passed, I disconnected from everyone. I was disconnected even before. I barely had any connection with the others. I was constantly adhered to him. During the lesson, I was next to him, I was serving him: coffee, cigarettes, changing tapes, writing things down. And outside of the lesson, constantly with him. In the evening lesson, there were only 2-3 people, and I was there always. It turns out that that's how it works.

Question (Moscow): (01:10:30) How and what should our group do in order not to repeat the mistakes of the Rabash group? The separation you talked about, etc.

M. Laitman: We need to see that it does not depend on me. Rather, the group has to realize its path now. And when I'm not present with you, you have to realize, actualize the connection between you in a way that will come to its final form. So that you begin to see in the connection the upper force that exists between you, that appears, that accompanies you, and is walking ahead of you. I, Rabash, Baal HaSulam, more, all the Kabbalists from all the generations, these are your chaperones. But in truth, you know how to connect so that the Creator will walk before you, inside the connection.

Reader: Excerpt number 2. Rabash writes, 

Reading: (01:11:57) 2. Rabash. Article 10 (1989) What Does It Mean That The Ladder Is Diagonal, In The Work?

If the rav teaches the disciples the work that must be done in order to bestow, meaning why a person comes into this world, to do God’s mission, to work for the sake of the Creator, that person is a messenger of the Creator and not a landlord in this world, but is a servant of the Creator. The meaning of “messenger of the Creator” is “angel of the Creator.” This is the meaning of “If the rav is similar to an angel of the Creator, let them seek to learn from him.” 

M. Laitman: Because, after all, what he is giving you is how to discover the Creator in the correct vessel. That was his work.