Part 2: Rabash. 909. Revealing the Concealment

Reader: We are reading in the writings of Rabash Volume 3, article 909, Revealing and Concealment. You can also find it on www.kabbalagroup.info and the Arvut system. 

Reading: (00:16) Revealing the Concealment

Rabash. 909. Revealing the Concealment

909. Revealing the Concealment

Esther said to Mordechai, “Go, gather all the Jews who are in Shushan, and fast over me and do not eat… And thus I will go in to the king, which is not according to the law; and if I perish, I perish.” We should ask why specifically those in Shushan, since there were Jews in Persia and in Madai, as well. Why did she say “gather” specifically about Shushan?

To understand this, we need to know that Ester refers to Malchut, as our sages said, “Esther from the Torah, where is she from? It is as was said, and I will surely Astir [hide] my face” (Deuteronomy 31:18).

However, we can say that concealment pertains to where one wants to see and understand but does not see or understand. At that time, we can say that something is hidden from him. Moreover, the measure of concealment is measured by the need to know. Hence, when a person has no need for knowledge, it cannot be said about that person that he is suffering from the concealment.

For example, if a person has to work somewhere only half an hour every day and receive his salary once a month, he must believe that he will be paid although he still did not see anyone being paid. Hence, he believes in the company although it is hidden from him whether or how the company will pay the salary, since no one knows this company where he wants to work.

If he wants to work more than half an hour, he has a greater need to know that the company pays the salary on time. Thus, if he heard bad rumors about the company, he suffers more from the concealment. And if he wants to work day and night, he certainly feels a greater concealment because he has a greater need to know whether he will receive his salary as promised.

Since the kingdom of heaven is above reason, everyone suffers from the concealment. However, for those who want to work for the sake of the Creator, the concealment is greater because they have a greater need to know, since the body keeps asking “What is this work for you?” It follows that this question is always understood according to how much a person wants to work completely for the sake of the Creator.

The answer to the question is “Blunt its teeth.” Baal HaSulam said that Malchut is called “a Shoshanah [lily],” as it is written, “As a lily among the thorns,” and this is called Shushan.

Accordingly, we should distinguish between Jews who are in Shushan and Jews who are in Persia or Madai.

Paras [Persia] means Prisa [slicing] in half, as in sliced in the morning and sliced in the dusk, which are considered “Anyone who joins ‘for the sake of the Creator’ with another thing.” That is, we do not need to do everything for the sake of the Creator, but half is for the evil inclination and half is for the good inclination. Madai is called Dai [enough], “Who said to His world, Dai [enough]! Spread no farther.” This means that the fact that he has fear of heaven and Torah and Mitzvot [commandments] is enough for him and he settles for this.

To those people, Ester did not say “Gather,” but only to those who are in a state of Shushan, whose work is in the state of “Blunt its teeth.”

Question (Petah Tikva Center): (06:13) What does it mean that a person wants to be entirely for the sake of Heaven? 

M. Laitman: In order to bestow in his entire vessel.

Student: Then he has to work to blunt the teeth of the?

M. Laitman: Because he has nothing else to do, if he wants this, that's the only thing, and 100%. Then nothing is left for him – he doesn't have a Kli – anything else left to want.

Student: Then his body asks each time, “what is this work to you”? 

M. Laitman: I don't think. If his vessel is completely in order to scrutinize the benefit to the Creator, then he doesn't have vessels remaining. 

Question (Petah Tikva Center): (08:09) Now, I am relaxed, it’s amazing, just under a month ago in the Congress connecting to Lishma. It was very dangerous to be around me, I was like an animal, I could harm the friends, seriously. And it's not me and I think it's something that we went through as a result of this continuous, extended study with you. The gaps revealed the distances you were talking about. I just wanted to thank you for your direction. 

M. Laitman: Wonderful. Thank you very much.

Question (Petah Tikva Center): (09:14) What is this for, “blunt his teeth”? We're in a new state, the entire Kli, and the fear as well? i’ll do it within two parts: How do we stay with this new place? How do we open up the new place in order to not run away to Paras or Madai? 

M. Laitman: I don't know. We'll read them again and again until we, maybe, understand something from in between the words. 

Student: And how do we acquire a new state to let it seep into us, correctly? 

M. Laitman: Through a new desire that we try to find this desire, first of all, from what we discover. And that's how we will come closer to that desire and open it up, reveal it again.

Question (Petah Tikva Center): (10:33) It says, we should differentiate between the Jews who are in Shushan and the Jews who are in Persia or Madai. How can I enter the scrutiny to understand where it's at? 

M. Laitman: I don't know. Maybe we should first do something and then we'll discover from what we are there because it all opens up – this against that. 

Student: He says toward the end about Madai, “it's from the word “dai”, enough, who said to his world, dai, enough, spread no further”. Meaning, the fact that he has fear of heaven and Torah and commandments, it's enough for him and he settles for this. So, when everything is good it's a grave danger. 

M. Laitman: Correct. 

Student: So, if it's okay to discern that if everything is moving quietly, it's not good. 

M. Laitman: It’s not good.

Student: We have to be afraid of it.

M. Laitman: Yes.

Question (Petah Tikva Center): (11:51) Asking about mutual help in the lesson: Let's say someone reveals something, it doesn't matter what. He awakens, he rises above something, specifically, in the lesson. And he wants the friends to also get something out of that. What do the friends feel out of that? 

M. Laitman: Ask them. 

Student: But you can't ask, it's the middle of the lesson. 

M. Laitman: Then, after the lesson.

Student: And another moment, someone next to him will wake up, and then another. I feel like we're missing something in our mutual work. 

M. Laitman: Yes and no – yes, we're missing in that during that moment you're not awakening the deficiency – and you're not missing because it's revealed, nevertheless. 

Student: It requires a response from a person, a reaction.

M. Laitman: Yes and no. 

Student: Why? 

M. Laitman: That's why I'm telling you because yes, each needs to be impressed in a positive way, and also in a negative way. 

Student: What does it mean to be impressed, negatively? 

M. Laitman: That he does not receive that which everyone else is receiving. Each has a role in such a thing. That he is the leader of that part in this moment and in the next moment, his friend.

Student: It doesn't matter what's revealed, the person has to be in a certain state of request. 

M. Laitman: Yes. 

Student: And that's the main thing, we all need to be in it.

M. Laitman: Yes.

Question (Petah Tikva Center): (13:58) He says that “the measure of concealment is measured according to the need for knowing”. So, if there's no need for knowing, you can say that someone suffers from concealment.

M. Laitman: Yes. 

Student: So I'm telling you, when I started to learn the wisdom of Kabbalah, I thought I'm coming to this place full of honey. I'm coming to learn, to enrich myself, the society. What do we find out over the years? I'm suffering, 20, 30 years, I'm suffering, and each time I get another degree to overcome more and overcome more. And I'm asking myself, why do I have to suffer from concealment? Isn't there another way to not suffer because we really do suffer. 

M. Laitman: In concealment, you must suffer because otherwise you will never come out of it.

Student: But I am not able to come out of it, you're saying to come out. I haven't come out of my own suffering, there's ascents, descents. But the majority is to deal with these problems but I'm shocked how many times I'm going to have to see these things. Is it going to come to an end, this suffering, this type of suffering? Why is that? 

M. Laitman: Why? Because otherwise you won't reveal. 

Student: Is that how it is? Kabbalists has to suffer along the way? Baal HaSulam suffered all the time? 

M. Laitman: Well, I don't know about all the time but he suffered. 

Student: But why do you need the suffering? What's the root of the suffering, even for someone on the path? 

M. Laitman: Suffering is the Kli.

Student: Can you open that up a bit? What does that mean? 

M. Laitman: When a person has a Kli of suffering, he begins to receive a little bit of revelation, and in the suffering, he starts to decipher it. To detail it, to divide it, to understand it, and that's how it's disclosed to him.

Student: Meaning this is the only way to advance? 

M. Laitman: Yes. 

Student: Thank you. 

Question (Petah Tikva Center): (16:34) There's a separation, here, between three kinds of Jews. It sounds like the direction to assemble is only for those who suffer from the concealment. We learn that we have to publish the matter of connection to all of Israel, to all the Jews, meaning the whole world. And here, Esther says, seemingly, no, ask only those to connect. Why such a distinction? We disseminated to everyone but there, Esther needed only a handful of groups. 

M. Laitman: Who else would hear you? Only those that are suffering from the concealment, who want to come out of it and are not capable. And again and again, taste from the concealment all kinds of flavors, tastes, in it.

Student: So, only those who have a need to come out of their state, they have such a remedy. 

M. Laitman: He has it. 

Student: And in our dissemination, what’s our purpose when we tell everyone. Those who are also from Madai, those who are from Persia, and the whole world. What are we trying to attain in the dissemination to them? 

M. Laitman: We also want to nevertheless connect them to our path, to our way, such that by the prayers that are asked. By that, they too will come closer to the solution.

Student: We are trying to awaken only the part called, Shushan, in a person? 

M. Laitman: I don't think so, I think that amongst us there are, specifically, amongst the women, those that are already in advanced degrees. 

Student: Nevertheless, the salvation for all the Jews depended on those guys from Shushan; the others, seemingly, did not participate in those prayers?

M. Laitman: They are incorporated, they're incorporated, and later they're truly incorporated in practice. 

Student: Thank you. 

Question (Petah Tikva Center): (19:43) What is the action of “blunt his teeth” in the Ten, what is the action itself? 

M. Laitman: The action itself is to break the teeth, which is the place of scrutiny so you won't be able to work with that – kind of. We'll understand this in a more emotional way, later. 

Student: This is work in the Ten between the friends or is that inner work, myself versus the upper force? 

M. Laitman: It's more of the work in the Ten with the upper force. It's not that you need to talk about this with the Ten, but to the extent in which you are incorporated in one another; from that, the ability to understand is in it. 

Student: So, when a person tries to do something above reason and all kinds of disturbances come to him, and the body asks, why do you need this, and you try to rise above it. Is that called “blunting his teeth”? 

M. Laitman: Yes, also. Correct. 

Reader: Okay, we’re going to summarize the lesson and we’ll continue later.