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

Daily Lesson (Morning), July 12, 2024.

Part 2: The Writings of Rabash, Letter #70

Reader: (00:03) We are studying in the writings of Rabash, Letter #70. Study materials are on Sviva Tova and Arvut, you can also ask questions there. So, Rabash, Letter #70.

To my friend, the dearest of men,

How have you been … may the Creator help you in all that you wish for the best, and may you succeed wherever you go.

It is written in the holy Zohar (Vayishlach, 19-20): “It is better to be ignoble and a slave to Him than respectable and breadless. Ignoble means Jacob, who lowered his spirit before Esau so that afterwards, Esau would be his slave,” etc. From the verse, “It is better to be ignoble,” etc., this is Jacob, who lowered his spirit before Esau so that afterwards Esau would be his slave and he will rule over him and exist in him: ‘Let peoples serve you, and nations bow down to you.’

“Come and see about ‘…Because Jacob knew that he was now needy of him, he became ignoble before him. By that, he was wiser and shrewder than on any deed he had ever done against Esau,’ etc. Interpretation: ‘Because Jacob knew that he was now needy of him, he became ignoble before him. By that, he was wiser and shrewder than on any deed he had ever done against Esau. And had Esau sensed this, he would have killed himself, so he would not come to that.”

We should understand what wisdom is there in surrendering himself before Esau now, to the point that The Zohar says that had Esau known about this he would have killed himself.

We should interpret this according to Baal HaSulam, which is by way of ethics, namely that one should know how to handle oneself in the work of the Creator. We see that with Laban it was the opposite. With Esau we see that Jacob subjugated himself before him and gave him presents, but Esau did not want to receive and replied to Jacob, “I have plenty,” until Jacob pleaded with him to accept his gifts. Conversely, with Laban we see that Laban told him the opposite: “The daughters are my daughters, the sons are my sons, and all that you see is mine.”

We should know that there are two kinds of evil inclination, called “two kinds of Klipot [shells/peels]”:

1) First there is the act. When a person wants to perform a Mitzva [good deed/commandment] or study a lesson, it comes and tells him: “You are not worthy of doing this; after all, what you are doing is not for the Creator; you are doing this only for me,” meaning for the evil inclination.

“The daughters are my daughters” means all the understandings that you have in serving the Creator is what I have given you, and you have no view [knowledge] of Torah. “And all that you see is mine,” meaning all that you see with regard to Torah and Mitzvot [commandments] is on my name, namely the evil inclination. Thus, why exert so hard in Torah and good deeds since it is not for the Creator anyway, and your work is not accepted before Him, so you will have no reward for this anyhow. Therefore, you need not do anything good.

At that time, one must overcome and say to it: “What you are saying is incorrect. Rather, I am doing everything for the Creator, and everything I’m doing is accepted by the Creator and gives Him contentment. It is enough for you that I work for you, meaning my giving you to eat and drink, and so on. But with regard to serving the Creator, you have no permission to interfere with such matters.

2) Once he has done the good deeds, it is to the contrary, meaning that then he should say to his evil inclination (which is then called Esau, from the [Hebrew] word, Asu [done/deed], meaning after the fact): “I am giving you everything. That is, everything I did was for you, which is regarded as Lo Lishma [not for Her sake].” This is regarded as giving him the gifts, which is the Torah and Mitzvot that he claims belong to Esau.

At that time Esau claims the contrary: “I have plenty, and I do not want your Torah and Mitzvot.” That is, Esau tells him, “You did everything for the Creator, so you are therefore a great Jew, so you should be proud over all your friends who are not working for the Creator, while you are. He wants him to come into haughtiness.

But one who is in a state of Jacob argues otherwise: “The Torah and Mitzvot belong to you. Now I need to repent because I want to bring contentment to the Creator and I feel my lowliness, that I am still far from the truth, from being able to direct all my works to the Creator.”

This is the difference between Laban and Esau.

May the Creator help us be saved from Laban and from Esau, and may we be granted complete redemption soon in our days, Amen.

From your friend who wishes you and your family all the best.

Baruch Shalom Ashlag,

Son of Baal HaSulam

M. Laitman: Yes?

Question (Women KabU 2): (08:58) Is our second nature waiting for us or are we building it?

M. Laitman: Why is that important, if it's revealed, it’s revealed? In what manner, it passes before I receive it. It doesn't even attract me to know. I can know that this is what I'm receiving and this is where I need to act, that's it. I nevertheless won't know about all those matters after all the work. When I already received the corrections upon all the system, then I'll be able to know how it works and in what way and how the beginning is connected to the end, etc. But now, it's not worthwhile, it doesn't benefit us, it's confusion.

Question (Women Turkiye 7): (10:18) How can we use our vulgarity to advance in the studies?

M. Laitman: I don't quite understand what their vulgarity is, in what is it?

Question (Women Kyiv 7): (10:41) Can we cheat the ego? How can we do it, correctly, so it'll start helping us?

M. Laitman: Again?

Student: Can we cheat the ego? How to do it correctly so the pleasantness will start helping us?

M. Laitman: The way of correction is that first we need to hold back and abstain from all the egoistic qualities and thoughts. Meaning those that benefit myself, which is in nature from 0 to 100%. And after I abstain from it, to the extent in which I abstain from it. Then I can also begin to understand in what way I can invert my bad qualities, which I corrected to not use them, to good qualities by which I can bestow, that's the order.

Student: They sent the translation from Turkey 7: How can we use our rudeness to advance in the studies?

M. Laitman: Our rudeness or audacity, it's still early for us to use. Even though, to the extent in which we manage to correct our evil inclination, we will have opportunities, depends to who and how, opportunities to also use the evil inclination.

Question (Womens HEB 1 and Rehovot 1): Why can Jacob, why does he have to lower him before Esau and give him gifts?

M. Laitman: Because Esau are the vessels of reception and without that you can't correct the world. And Jacob, the small Jacob, so for him, from all of his bestowal, will get a force, a weak force. That's why we need the force of Esau.

Question (Kyiv 3): (13:27) If I think that I'm working in bestowal or if I think that I'm working in reception, do I have to say to myself that both are not truth? And if so, what is the truth?

M. Laitman: The truth is the middle line, the middle line. Not the force of reception, not bestowal, but you could say zero. And then from it, I can decide who's right and how to go to which direction and know which should be the line of correction.

Question (Petah Tikva Center): (14:33) How, where does Jacob get the strength to be able to say to Lavan, yes, I'm doing everything for the sake of the Creator and I’m not with you.

M. Laitman: It's vessels of bestowal; that if he isolates himself from the vessels of reception, so in such a way he can feel, and that's the truth. The vessels of HBD.

Question (Petah Tikva Center): (15:19) I want to connect to that question about the inclination: In the spies, he calls it, that he said, “and he made the spies”, he suddenly has the force to silence the inclination in the spies. Earlier the friend told that, in my Ten, what's mine is mine, yours is yours, don't touch me. How in the Ten do we use this force, “and you shall do”, against the inclination but we connect it against this?

M. Laitman: I don't know and don't ask me, I don't know about that, yet. And not even explain it.

Question (Petah Tikva Center): (16:12) You talked about the middle line. What I saw that with Lavan, the first part, the first was that to go to the right. Meaning Divinity, and after that with Esau, I'm on the left where I'm investigating. The middle line is something that appears after these two campaigns?

M. Laitman: The middle line is Jacob.

Student: But when I step forward, straight to the right, I don't even give it a chance to talk.

M. Laitman: Right.

Student: Afterwards, after the production, there's this matter that is called pride, or we have to see the left line there. So, from this state, the prayer to the Creator, intention.

M. Laitman: The middle line is something you get from the Creator.

Student: Receiving the thing.

M. Laitman: That's it.

Question (Petah Tikva Center): (17:260) Continuing the question about Lavan from the friend. Lavan is actually the evil inclination, the evil inclination, but Lavan is before the action. And then Lavan claims that everything is mine and Jacob says that it's all for the Creator. Then after the action, actually, Jacob claims that all that I did was for your benefit, for the benefit of the ego. And it's not so clear what Esau is claiming. “I have plenty, and I do not want your Torah and Mitzvot.” That is, Esau tells him, “You did everything for the Creator, so you are therefore a great Jew, so you should be proud over all your friends who are not working for the Creator, while you are. He wants him to come into haughtiness.” It's not so clear what's going on here with, I have this, and I don't have this?

M. Laitman: You read that excerpt with your group, and you should see. That's it, right? This part, we went through it.

Question (Petah Tikva Center): (19:01) What is this action of talking to the evil inclination, we talk to the Creator.

M. Laitman: Yes, why not? So, with a good inclination, you can speak. You can speak with all your desire. Turn to your desire, whether this way or that way, and feel. Feel the response. Speak to it like that and you'll see.

Question (Petah Tikva Center): (19:48) What are we doing, here, we're speaking about the middle line, right, left, and middle but he confuses everything. He says everything you see, everything you look at, Torah and Mitzvot, it's all on the evil inclination. That's the right, right? Then he goes to the left, then a person has to overcome and see that what you're saying is incorrect but you're doing everything for the sake of heaven, so that's the left. It was right and left. And now he's saying, what wisdom there was by subjugating to Esau that the Zohar said that whether Esau knew about it, he'd kill himself. So, how do those three lines, where is that third line? When he said he subjugated himself, and he overcomes what he says? It's as if he divided what's happening to three, right, left, and the middle line, that he has to supposedly subdue himself to the Torah.

M. Laitman: So, let it be this way, for now.

Question (Petah Tikva Center): (21:18) Where's that action that a person needs to subdue himself before the evil inclination? Where does that exist? Usually he works, and he's above the evil inclination, the evil inclination wants to take, and he resists them. Where is that action?

M. Laitman: He has to see him, he has to feel him where he is in nature and without letting it work you can't.

Student: He still tries to humiliate you and take away from you, that's Lavan, what he said. That everything will be for me, but how that a person is going to subdue himself towards the evil inclination?

M. Laitman: No.

Student: That's what he says, in the beginning of the work, Jacob subdues himself to the evil inclination so then he can control the evil inclination. What is that action? I don't feel it.

M. Laitman: Who can answer him?

Question (Petah Tikva Center): (22:41) It seems to me that he didn't lower himself, but he says that his intention is for the Creator. But the second time he does subdue himself, but he says, I'm not corrected, yet. Don't show me that I'm righteous, now, but is that an action of awakening the Ten? That's an active action a person needs to do because if he's justifying himself and only on the right, he'll lose his criticism on himself. He also won't see the greatness of the friends, because that's when it starts getting complicated, he'll lose the vessel.

M. Laitman: But how can he subdue himself?

Student: I guess he sees that the Creator isn't great in his eyes yet, but he still has work to do. He wants to awaken a new deficiency for himself, not that it will come from a fall.

Question (Petah Tikva Center): (24:01) I heard something you said earlier that wasn't written here. That he lowers himself towards Esau because he needs his vessels, he didn't use them, yet; that's the actual reason.

M. Laitman: Right, why did he even go into that state?

Student: Because he has to reach, receiving in order to bestow, to be in bestow isn't enough. That's why he has to lower himself towards Esau, beyond saying that he wants to raise him in pride, look, you're bestowing. And he says, no, Esau, what to do, but what to do? That's what you explained earlier, that to use the vessels of Esau.

M. Laitman: Right.

Student: That you can't disconnect from him, yet.

M. Laitman: It's like we have in the lights of Gmar Tikkun in the vessels of Mordechai.

Question (Petah Tikva Center): (25:09) We saw in the ten that it's a lot a matter of language. That if we are, let's say, in a language compared to the article, and what the friend mentioned, if we are in the words of Lavan or Esau. We awaken rejection from one another. But if we're in the language of what we call, the language of Rabash, and we're trying that the intention and the way we use it correctly, the words. It'll be from the Social Writings. So, the force to overcome, even if we enter a big desire, the more we specialize in the language of Rabash, our ability to overcome and hasten the times. And even feel the right deficiency of what to ask from the Creator, it's a lot easier, correct, it's even sweeter.

M. Laitman: Yes, you’re right, he is right.

Question (Petah Tikva Center): (26:49) What gives a person forces to keep arguing with his evil inclination?

M. Laitman: The environment, otherwise, he doesn't have many forces to deal with it.

Student: The environment, meaning I incorporate with the friends, and the Ten?

M. Laitman: Yes.

Student: So, this incorporation brings more light on which Klipa is talking to me right now? And it gives me the forces to argue with it?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:39) Esau, it's not clear, Jacob uses Esau to subdue himself in order to not be proud. It's like he passes him all the profits he got by bestowing to the Creator. So, he said, it's all for you. So, it's like he uses the ego, the evil inclination, in order to remain with no pride towards the Creator. How does that give him an ability to control Esau? That it's written that if Esau knew, he'd kill himself. By what, by subduing himself in such a way, does it give him control on the vessels?

M. Laitman: By that he has connection to the vessels of Esau.

Student: What kind of connection, and why is it a connection of control?

M. Laitman: That's revealed later on, not from the beginning. After Jacob acquires the vessels of Katnut, and can a bit shine in them, so in those vessels that shine right now, to the vessels of Gadlut, he puts his intention in danger. How do I say it, I'm not concentrated enough. If we have to understand what the participation of vessels of bestowal and the vessels of reception is. Because in the vessels of bestowal, there isn't a problem with the vessels, themselves. Katnut is Katnut, smallness, still it's Ruach-Nefesh. But in the vessels of bestowal, that Jacob needs to sanctify and fill them, so that is already, that's great work.

Student: Jacob forces us off to receive gifts from him; the wall to receive when it gets gifts feels himself as great. So, in the end That's what lets Jacob overcome the vessels. Is that because when a person gives a gift to someone, so he's bestowing towards him and above him? Is that's why he can acquire him because if Esau wouldn't receive he wouldn't have any control. Is that the way he overcomes?

M. Laitman: The fact that Jacob is giving him vessels, he, as if, gives him the greatness; that he, as if, for him everything was done, and all the creation was for him. Well, here, we still need to express it.

Reader: (31:37) Thank you, Rav. We're going to do summaries now in the Ten.

Reader: (38:58) Announcements. Good day.

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