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

Daily Lesson (Morning) June 01, 2024.

Part 1: Rabash. Letter 13.

Reader: Hello, we will be reading from the writings of Rabash, the letter number 13. You can find our materials on Sviva Tova and the Arvut system and you can send live questions to our sites. Whoever asks questions live in our hall should stand up, hold their microphone close to his mouth and speak loud and clear.

Reading Letter 13: (00:35)

Letter No. 13 October 20, 1955, London

To all the students, may the Lord be upon you.

I received the letter of Rabbi … and … and I will answer all the questions in general, including the questions of Rabbi... It is written in the Gemarah, “A sage stood before Rabbi Yohanan, ‘All who engage in Torah and good deeds, and buries his sons, all of his iniquities are forgiven’” (Berachot 5b). This means that as a person is obliged to engage in Torah and good deeds, he is obliged to bury his sons. Otherwise, all of his iniquities are not forgiven. I wonder, can this be?

We should interpret this according to our way. All the work we have is only to turn the reception to be in order to bestow. This is against our nature and desire. However, we were given the remedy of Torah and Mitzvot, by which we obtain the power and might to subdue our bodies, so that all of our intentions will be for the Creator. This is the meaning of engaging in Torah through the light in it, as well as to engage in good deeds, which is the meaning of loving others. By those two we can exit reception and be rewarded with bestowal.

In that regard, the accuser argues, “Go and see what people do. Since the day I understood, and all the great ones and famous ones in our generation do not concur that we should do these works. And also what I learned did not teach me that one must be a true servant of the Creator in concealment. That is, that the good deeds that they do are hidden from people. Meaning, even if one does good deeds and engages in Torah and Mitzvot (because they do not see), people say that it is neither work nor Torah, and this is not the way.”

It turns out that as much as a person engages in Torah and Mitzvot, they do not see anything because they do not like it. It follows that this is called “concealment.”

It is said about that, “Buries his sons.” That is, he must bury all the concepts and perceptions he received and saw from his environment, which contradict the true path of the Creator. In other words, he should place all those perceptions in the ground. But those perceptions, too, will be revived at the end of correction. This means that when he is rewarded with Lishma (for her sake) and subdues his inclination, there will be vitality in them.

In other words, to the extent that they had caused him labor and work, and according to the effort, they deserve vitality and gratitude, for having obstructed his work for the Creator. But for now, they cannot be toyed with, meaning with the concepts and perceptions that interrupt him from the true work of the Creator. Rather, they must be buried. At that time, all of his iniquities are forgiven, where iniquity means the first iniquity, namely faith above reason.

We should always try to make the fall due to the obstructers will not take very long, but immediately grow stronger, trust the Creator, and pray from the bottom of the heart. Meaning, when one has fallen into a deep pit, “I call upon you oh Lord.”

By that we understand the words of our sages in Berachot, “Abba Benyamin says, ‘Two things I regretted all my life: my prayer, that it will be before my bed.’” They interpreted in the Gemarah to mean “next to my bed.” “…and for my bed to be placed between north and south.” We should understand why is it so difficult to do this, that he had to regret it.

According to the above we understand that bed means down, falling, from the words, “fell down.” Therefore, he did not regret the fall, since the path of the Creator is to have falls and ascents. Rather, what did he regret? That it is not next to his bed. Meaning, when he falls down, he wants to immediately grow stronger and pray to the Creator to help him.

Also, if he must fall, which is down, it should not be to the east or to the west, which is the face and back, said about Hochma, but for his bed to be placed between north and south, which is right and left, which is Hassadim. That is, that the fall must be on the desire to receive in the heart, and not in the mind, which is regarded as Hochma (wisdom), since the Klipa (shell) against the mind is called, “Pondering the beginning.” But the heart sins only in the “what.”

And I shall end with the Gemarah, “The residents of Yehuda were meticulous with their words, and their Torah was true. The residents of the Galilee were not meticulous with their words, and their Torah was untrue” (Iruvin 4:53). In other words, they made sure that everything they said in Torah and Mitzvot will be in the holy tongue, meaning, with words of bestowal. Whereas the residents of the Galilee were not meticulous, and said that they could engage in Torah and Mitzvot in order to receive, to be proficient in Mishnah.

We can also say that the Torah of the residents of Yehuda, who learned from one teacher, was true, and the Torah of the residents of the Galilee, who did not learn from one teacher, was untrue. We should explain that there is no difference between the first explanation and the second explanation. Meaning one who has one teacher, namely, he is meticulous with the holy tongue, meaning, words of bestowal and concealment, and one who wants to learn in the rest of the tongues, meaning in the language of reception. It follows that he has two teachers—one from reception and one is Baal HaSulam, which is the language of bestowal.

It is my hope that the Creator will help us to be able to trust the Lord, and He will deliver us from all the darkness and we will be rewarded with cleaving onto Him, once and for all.

Regards to all of you, Baruch Shalom HaLevi Ashlag, son of Baal HaSulam

M. Laitman: What is your response?

Question (Petah Tikva Center): (11:43) Despite the letter is short, there are many discernments. One of the discernments relates to, he writes there's two things that he would be sorry about. The first thing he was sorry about, not the fall itself, but rather the fact that he didn't manage to raise his prayer to pray, so the question that is asked is, what is the benefit of sorrow? Why is it important to be sorry about the past?

M. Laitman: This is a kind of correction, that he reveals a lack, the cause was revealed, and it's a kind of correction. Through this deficiency he can nevertheless correct the state that he went through.

Student: The second sorrow, if you could explain what the second sorrow is, because I didn't understand, the second thing we're supposed to be sorry of from the letter.

M. Laitman: Well, I think that it's not clear to many people. Maybe we should read it again. So go ahead, please.

Re-Reading Letter 13: (13:17)

To all the students, may the Lord be upon you.

I received the letter of Rabbi … and … and I will answer all the questions in general, including the questions of Rabbi... It is written in the Gemarah, “A sage stood before Rabbi Yohanan, ‘All who engage in Torah and good deeds, and buries his sons, all of his iniquities are forgiven’” (Berachot 5b). This means that as a person is obliged to engage in Torah and good deeds, he is obliged to bury his sons. Otherwise, all of his iniquities are not forgiven. I wonder, can this be?

We should interpret this according to our way. All the work we have is only to turn the reception to be in order to bestow. This is against our nature and desire. However, we were given the remedy of Torah and Mitzvot, by which we obtain the power and might to subdue our bodies, so that all of our intentions will be for the Creator. This is the meaning of engaging in Torah through the light in it, as well as to engage in good deeds, which is the meaning of loving others. By those two we can exit reception and be rewarded with bestowal.

In that regard, the accuser argues, “Go and see what people do. Since the day I understood, and all the great ones and famous ones in our generation do not concur that we should do these works. And also what I learned did not teach me that one must be a true servant of the Creator in concealment. That is, that the good deeds that they do are hidden from people. Meaning, even if one does good deeds and engages in Torah and Mitzvot (because they do not see), people say that it is neither work nor Torah, and this is not the way.”

It turns out that as much as a person engages in Torah and Mitzvot, they do not see anything because they do not like it. It follows that this is called “concealment.”

It is said about that, “Buries his sons.” That is, he must bury all the concepts and perceptions he received and saw from his environment, which contradict the true path of the Creator. In other words, he should place all those perceptions in the ground. But those perceptions, too, will be revived at the end of correction. This means that when he is rewarded with Lishma (for her sake) and subdues his inclination, there will be vitality in them.

In other words, to the extent that they had caused him labor and work, and according to the effort, they deserve vitality and gratitude, for having obstructed his work for the Creator. But for now, they cannot be toyed with, meaning with the concepts and perceptions that interrupt him from the true work of the Creator. Rather, they must be buried. At that time, all of his iniquities are forgiven, where iniquity means the first iniquity, namely faith above reason.

We should always try to make the fall due to the obstructers will not take very long, but immediately grow stronger, trust the Creator, and pray from the bottom of the heart. Meaning, when one has fallen into a deep pit, “I call upon you oh Lord.”

By that we understand the words of our sages in Berachot, “Abba Benyamin says, ‘Two things I regretted all my life: my prayer, that it will be before my bed.’” They interpreted in the Gemarah to mean “next to my bed.” “…and for my bed to be placed between north and south.” We should understand why is it so difficult to do this, that he had to regret it.

According to the above we understand that bed means down, falling, from the words, “fell down.” Therefore, he did not regret the fall, since the path of the Creator is to have falls and ascents. Rather, what did he regret? That it is not next to his bed. Meaning, when he falls down, he wants to immediately grow stronger and pray to the Creator to help him.

Also, if he must fall, which is down, it should not be to the east or to the west, which is the face and back, said about Hochma, but for his bed to be placed between north and south, which is right and left, which is Hassadim. That is, that the fall must be on the desire to receive in the heart, and not in the mind, which is regarded as Hochma (wisdom), since the Klipa (shell) against the mind is called, “Pondering the beginning.” But the heart sins only in the “what.”

And I shall end with the Gemarah, “The residents of Yehuda were meticulous with their words, and their Torah was true. The residents of the Galilee were not meticulous with their words, and their Torah was untrue” (Iruvin 4:53). In other words, they made sure that everything they said in Torah and Mitzvot will be in the holy tongue, meaning, with words of bestowal. Whereas the residents of the Galilee were not meticulous, and said that they could engage in Torah and Mitzvot in order to receive, to be proficient in Mishnah.

We can also say that the Torah of the residents of Yehuda, who learned from one teacher, was true, and the Torah of the residents of the Galilee, who did not learn from one teacher, was untrue. We should explain that there is no difference between the first explanation and the second explanation. Meaning one who has one teacher, namely, he is meticulous with the holy tongue, meaning, words of bestowal and concealment, and one who wants to learn in the rest of the tongues, meaning in the language of reception. It follows that he has two teachers—one from reception and one is Baal HaSulam, which is the language of bestowal.

It is my hope that the Creator will help us to be able to trust the Lord, and He will deliver us from all the darkness and we will be rewarded with cleaving onto Him, once and for all.

Regards to all of you, Baruch Shalom HaLevi Ashlag, son of Baal HaSulam

Question (Petah Tikva Center): (24:00) Is there a way for a person to examine whether he is falling from north to south or from east to west?

M. Laitman: It depends on what he does beforehand.

Student: Because when the Rav regrets it here, it means that he had the possibility to maybe protect himself from going from being between north and south.

M. Laitman: Yes.

Question (Petah Tikva Center): (24:37) He writes that we must bury all the attainments that are contrary to the path to the Creator. How do we bury all those attainments from the environment?

M. Laitman: First of all, we need to distinguish between these and those, specifically those that he receives from the environment, he should bury them. And what about those that are his? Apparently, we need to do both this and that.

Question (Turkiye 6): (26:17) Must I bury all that bestows my spirituality?

M. Laitman: Actually, yes. Here he gives us a key for how can we identify these things, and then we can bury them.

Question (Turkiye 1): (27:19) It is written that he must bury his sons, could you explain that? What does it mean to be obliged to bury his sons?

M. Laitman: Obligated to bury his sons, he explains it to us, doesn't he? Sons means consequences of the work, of his study, all of these are called sons. So that he is obligated to bury his sons means that he doesn't intend for any consequences from the study, but rather whatever the Creator gives him he accepts it.

Question (Petah Tikva Center): (28:26) In the letter he says that we have to engage in good deeds, in humbleness, and we say that when you give a gift to a friend you have to announce it, so how do we settle those two?

M. Laitman: Yes, I understand. Indeed, on the one hand one must notify him, on the other hand, one should hide himself and his gift for the friend. So on the one hand, we have to notify him, I mean to publicize the fact that one gives a gift to the other because this increases peace in the world. And on the other hand, this should be done in concealment. Yes, how to reconcile these things? I think that in true giving, meaning in faith above reason, it is possible to do that, so that each one who wants to give a gift to the friend does it in concealment with such modesty or hiding that the friend won't feel that it came from him, and then this happens.

Student: How to keep us from the pride that rises when you give a gift, even in concealment. Or towards the friend it may be in concealment but towards myself, the ego always wants to steal when you give a gift. How to protect ourselves from that?

M. Laitman: Pray, to pray, nothing else will help, only the Creator can cover such actions. What else do we have?

Reader: We have the next letter.

Question (Petah Tikva Center): (31:02) He writes that once he falls down he would like to strengthen and pray to the Creator to help him. This immediate, what brings a person to immediately pray when he falls?

M. Laitman: Because in advance he plans that if he would fall, he must immediately rise, get up, ask, and get closer to the friends.

Student: If I want to prepare myself right now for my next fall, what do I prepare so that the moment I fall I will be able to be immediately strengthened by the Creator?

M. Laitman: That all of these falls come from the Creator, and you just need to be ready to ask, to pray to Him, that He will help you to get up and continue.

Student: To rise up, meaning to recognize that it comes from the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (32:29) He writes that we should try, that the fall won't take too long. What determines the time, the length of the fall?

M. Laitman: Something that exists in the person already, as much as he is ready for it, as much as he thought about it, and from the friends, as much as they were ready and already experienced with how to revive themselves.

Student: What on behalf of a person is to think about the fall, meaning what do you think about?

M. Laitman: That it all comes in order for me to appreciate my above reason and that I will ask the Creator to help me, so that I'll be able to rise and get closer to Him.

Student: But the whole path is in falls, and ascents, descents.

M. Laitman: Yes.

Student: What does he precisely want, what is the emphasis of shortening times here?

M. Laitman: That it all comes from the Creator, both the ascents as well as the descents. My prayer is always to Him, so that I ascribe myself in this way all the time to the upper force and I truly have no such big differences between the ascents and descents, but rather it all comes from a single reason.

Student: When there's a fall, and to a certain extent there's this disconnect, this loss of consciousness. How do you respond in prayer in such a case, respond in None Else Besides Him if you’re in disconnect?

M. Laitman: I need to be aware in advance that lack of contact, disconnection also comes from the Creator and it comes in order for me to determine that this is the connection, that what seems to me as disconnection is not disconnection but rather it's the continuation of the connection.

Student: So also when He disconnects, He keeps you connected still?

M. Laitman: Yes.

Student: So the disconnect is not absolute.

M. Laitman: Yes.

Question (Petah Tikva Center): (35:14) He gives a method here how to move from reception to bestowal. He says there's Torah and Mitzvot, and there's the giving of good deeds. Then he says that Torah and Mitzvot is love of others. Are Torah and Mitzvot not working in love of others?

M. Laitman: Torah and Mitzvot, it's not exactly talking about love and connection and bestowal, the Torah and Mitzvot is more about the laws.

Student: For example, what is that?

M. Laitman: The laws, the laws of human behavior in all kinds of different states.

Student: We say that the whole Torah is love thy friend as thyself, that's the principle, that's the collective, so what other rules are there that are not love?

M. Laitman: We need to distinguish between how a person or how people relate to each other, and how they behave in different states that the Creator arranges for them.

Student: We can say that Torah and Mitzvot is how I am with the Creator, and that good deeds is like somehow how I am with a friend?

M. Laitman: You can say that.

Student: Is there such a thing that me and the Creator, where we said that the Creator relates to me through the Ten and I relate to the Creator not directly?

M. Laitman: Yes.

Student: What is that, what is that behavior?

M. Laitman: This behavior, it means outside of the group, outside of the friends. It's how do I imagine to myself my relation to the Creator.

Student: Is there such a thing as outside of the group to depict how I am with the light?

M. Laitman: Yes, yes, if you try, you will see that you're also in that.

Student: No, it's natural, we just distanced from that. You always taught us that only through the group, there's no such thing as a personal relation or personal connection with the Creator.

M. Laitman: Yes.

Student: Is this a new method or what?

M. Laitman: No, it's not a new method, I'm just saying that that also exists between people.

Question (Petah Tikva Center): (38:01) In the same paragraph where the friend said that we should interpret this according to our ways, here all the work we have is just to make reception to in order to bestow, and this is against our nature. Then he talks about how to do it there, so my question is all our work is to feel how we’re in reception, and when we want to emerge from this, where to bestow to, and then the means? The question is, how does this picture not elude us, how not to sell it to all kinds of other things, so a person won't leave that point where I'm in reception and I must reach the quality of bestowal?

M. Laitman: It is only through the connection in the group, there is nothing here that can help besides that. One should always be connected to the group, then he will not leave the right direction.

Question (Petah Tikva Center): (39:28) Being humble, is that also going together with the holy tongue? Like you said, that if he gives a gift to his friend in concealment, which is really console, in humbleness, is that already in the language of the bestowal?

M. Laitman: Yes.

Student: So this is something that's always…?

M. Laitman: Together, yes.

Question (Women PT 27): (39:59) How does doing good deeds get expressed in the Ten?

M. Laitman: It would be better if you tell me than if I tell you, but almsgiving or good deeds in the Ten, it should be non-stop concern because by this the Ten becomes as one man in one heart. And out of that, it's already easy for them to connect to a single Creator, and in this connection there is nothing that is additional or foreign.

Question (Women PT 11): (41:01) What is the meaning in the letter that he contemplates the initial matters?

M. Laitman: Pondering the beginnings means that there is None Else Besides Him and He is Good and Does Good and the connection among everyone, the fundamentals of the group. If a person doesn't keep that, then it is considered that he's pondering the beginnings or doubting the fundamentals.

Question (Women PT 23): (41:44) It's written, the iniquity is a matter of the initial iniquity, meaning the matter of above reason, faith above reason. What's the connection between the faith above reason and the initial iniquity?

M. Laitman: Faith above reason is the foundation of all of Judaism and the connection with the Creator, so if a person doesn't hold on to that as his foundation in the Torah and in life, then he is entirely not arranging his correct relation to the world and to the Creator and to the society, and then his way is completely not in the right direction.

Question (Women Turkiye 8): (42:38) Is there a reuse of the intention that was defined for us after the revival?

M. Laitman: This all depends on the person, to what extent does he actually bury them, and that's it, he doesn't go back to them.

Question (Petah Tikva Center): (43:06) I'm asking about my prayer being close to my bed. We learned that a person who prays for himself brings a ruin upon his soul. Is the intention to think here that before a friend he needs to sign Arvut with his friends, as they are the ones who will bury him correctly in the right place and also those that will revive as fast as possible within the Ten?

M. Laitman: Yes, you can say that.

Student: Okay, another question about being humble, he writes that humbleness is done due to a person in his classroom, he was not to their liking and that's why they don't see his good deeds. We always learn here that we have been rewarded to give the example of love of friends and the good attitude towards connection. What is that behavior that I'm causing so that friends will see my gifts and it will make the concealed gifts into something that is to their liking, that I really intend it?

M. Laitman: That was twisted.

Student: He writes that being humble and concealed with the friends is because I'm with the friends and I wasn't to their liking, that's what he wrote in the article. My question is in practice, how do I enter into this humbleness so that I will be liked by the friends in a way that they won't see my gifts, and I do this work of being humble in practice? This is how we learn that you have to give a gift to a friend and the example that the friends should want to mimic and not just a gift that I want to give their friends for nothing.

M. Laitman: I don't understand how you turn these things around.

Student: I'm not spinning it, he writes in the article word by word, he says they're not capable of seeing the good deeds of a person because this person was not to their liking, therefore they're not capable of seeing that he's doing good, that he's observing Torah and Mitzvot. That's how it's written in the article.

M. Laitman: Yes.

Student: If I want to go in this concealed humbleness, that's like he says here, I need to enter a place where I'm doing deeds so that my friends, they won't be to my liking, they won't see me that way.

M. Laitman: Yes.

Student: So my question is, usually we learn in an opposite manner, that when I do good deeds they want to resemble me and mimic me. Here we're saying that we're supposed to be giving gifts in concealment, doing good deeds in concealment and I'll do it in a way that they won't like me because they won't, what is this form of action?

M. Laitman: That you conceal your actions, even though they're good, but you don't want them to grasp it.

Student: Meaning that in the Ten I can behave in a way that if a friend is not my liking, do that on purpose?

M. Laitman: Yes, yes, hide yourself.

Question (Petah Tikva Center): (46:52) Why falling in the mind is more dangerous than falling in the heart? Why is it more dangerous to be doubting the fundamentals or pondering the beginnings than ask, what is this work that you do?

M. Laitman: Because it's more distant from a person, the work in mind than the work in heart.

Student: So we have to be more careful of that kind of fall?

M. Laitman: Yes.

Student: Okay, he also writes here about the state where a person has two teachers, that he follows the method of Baal HaSulam but he has another teacher from the side of reception. This is also a state that is, which is dangerous, a state where you deviate, so what does that mean? I mean, he's already on the path, he's studying the method, but…

M. Laitman: Check, check it. What's next?

Reader: We also have letter 14 by Rabash.

M. Laitman: Yes.

Reader: Okay, so we're continuing to letter 14. In Hebrew it's page 1444 in the second volume of the writings of Rabash.

Reading Letter 14: (48:18)

Letter No. 14, November 21, 1955, London

To the students, may they live long,

I see that you are behaving with me with eye for an eye, meaning that if I don’t reply to your letter right away, then you believe that you have already excused yourselves, and you can no longer write me. Indeed, you are right; it is all my fault that the correspondence is not so frequent. I pray that He will give me the knowledge to correct all of my faults.

Yesterday I gave a talk before I went back to Israel, to the group of students of Rabbi Dessler. I told him the verse, “Raba said, ‘One should know in one’s heart if he is a complete righteous.’” I said that repentance means that a person should return back to his origin.

That is, since the essence of creation, which is called “man,” is the will to receive, and the Creator is the giver, and when a person returns to his root it is called “repentance.” How is repentance? It is as Maimonides says, “Until He who knows the mysteries will testify that he will not turn back to folly.” That testimony appears in a person only once he has repented. Then he attains the upper pleasantness, meaning that the Creator places His Shechina [Divinity] on him. A person who has repented means that he was rewarded with Dvekut [adhesion].

This is the meaning of, “One should know in one’s heart, in one’s soul,” meaning if he wants to know if he has already repented, he has the scrutiny if he’s already been rewarded with the pleasantness of the Creator. This is the sign that he has repented, meaning that he’s already working in order to bestow (See in the Introduction to Talmud Eser Sefirot).

This is the meaning of “Seek peace and pursue it.” The whole dispute is only from the will to receive, and “seek peace” can be in the will to bestow. This is the meaning of what is written, “And Israel sowed in that land, and he found a hundred gates,” meaning one-hundred percent. This is precisely the quality of Isaac who had received from Abraham, as it is written, “And Abraham gave Isaac all that he had.”

And RASHI interprets the Midrash, “Rabbi Yehuda says, ‘This is Gevura [strength or might],’ And Rabbi Nehemia says, ‘This is blessing.’” But they both referred to the same thing. Rabbi Yehuda speaks from the perspective of the work, that He showed him the place of work, which is precisely by overcoming, and Rabbi Nehemia speaks of the reward, where specifically by overcoming, one is rewarded with the blessing, and the blessing is one-hundred percent. By being rewarded with repentance from love, all one-hundred percent of the work is blessed, even the time of sins.

And one is rewarded with everything only by overcoming, called “strength,” and each and every strength that a person elicits joins into a great amount. That is, even if a person overcomes once and gets an alien thought, and says, “But I already know from experience that soon I will not have this desire for the work, so what will I get now if I overcome it a little?”’ At that time, he must reply that many pennies join into a great amount, meaning to the general account, whether to the root of his soul or to the public.

Perhaps this is the meaning of “The gates of tears were not locked.” Shaarei [gates] comes from the words, Se’arot [“hair,” or “storms”], which is overcoming. “Tears” comes from the word “tearing,” meaning that there is a mixture with other desires, and only in the middle of the desires there is a brief moment of a desire to overcome toward love and fear of heaven. “…not locked,” but rather that moment joins into a great amount. When the amount is full, the person begins to feel the spiritual clothing.

This is the meaning of the importance of tears, meaning that even if he is in the lowest state and has base desires, but still has the strength to overcome, meaning that from the point in his heart he yearns and craves the Creator, then that force is very important. Thus, even when a person is in exile, when his point in the heart is placed under other governances, called “Divinity [Shechina] in exile” for that person, for one moment he overcomes and sanctifies the Creator. And even though he is already certain, because of all of his experiences, that afterwards he will fall again, it is still very important that a person can say the truth openly.

This is similar to a person standing among criminals who are swearing and cursing the work of the Creator. And among them there are some who lecture eloquently and let you understand that there is no point to serving the Creator. But still there is someone there who cannot explain the value and the essence of the work so well, but he can make a few objections, meaning that he utters protests that what they’re saying is not true. It is good that he disagrees, even though he is not as eloquent as the swearers. This is called the “gates of tears”, and it is called “Many pennies join into a great amount.”

Let us hope that the Creator will open our eyes and delight our hearts with “Say unto Zion, your God is King.”

Question (Petah Tikva Center): (57:44) First of all, Rabash writes so beautifully about the matter of this person who sits between the criminals who swear and curse the work of the Creator, and for one small moment he can throw in some word, even though he does not quite know how to say it but he does protest everything they say. It is so emotional because it speaks so much about our work, how beautiful it is, I was really inspired by it. And I wanted to ask, before that he writes that Abraham gives Isaac all that he had, but he says, actually seek peace and pursue it, meaning wholeness, so what is the reason that Abraham passes on to Isaac all that he has?

M. Laitman: Because Isaac has the vessels, Abraham has the lack in those vessels.

Student: This means that what, the wholeness of Abraham is not truly whole?

M. Laitman: No.

Student: It’s momentary or…?

M. Laitman: I can't say that it's momentary, but it's not whole in the fact that it, in the fact that it, there's a lack of Gevurot.

Student: This means if we can say a last thing, that we need the Gevurot in order to increase the wholeness of Abraham?

M. Laitman: Yes, that's how it always is when there's the initial quality and all the rest of the qualities come in order to complete it.

Question (Petah Tikva Center): (59:50) When should I work in concealment, when should I work openly? It's a natural question here.

M. Laitman: That you need to see according to the state, according to the state. Okay, what else do we have?

Reader: We have the “Preface to the Sulam Commentary” or “Matan Torah,” The Giving of the Torah.

M. Laitman: Okay, let's move to them.

Reader: We'll move on to the next part of the lesson. Before that, let's sing together.

Song: (01:00:29)