The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning), June 27, 2024.
Part 2: Rabash. Letter No. 49.
Reader: Hello, we are reading in the Writings of Rabash, Volume 2, Letter No. 49.
Reading: (00:15) Letter 49 Hello and all the best to my friend,
It has been a while since I received a letter from you … there is nothing new with me and let us hope that the Creator will help us with every good thing.
We should understand the Midrash (interpretation) about the verse we say during the Eighteen Prayer of Rosh Hashanah: “And the Lord of Hosts will be high in judgment, and the holy God is sanctified in almsgiving.” It is written, “The Creator said to Israel: ‘My sons, I am pleading you, by your observing the judgment, I ascend.’ How so? It is said, ‘The Lord of Hosts will be high in judgment.’ By your elevating Me with judgment, I give alms and instill My sanctity among you.’ How so? Because it is said, ‘And the holy God is sanctified in almsgiving.’”
We should understand the following: 1) Is … below, that He must be elevated? 2) Is judgment a real thing, that we can lift something with judgment? 3) If the Creator wishes to give alms, why does He need judgment? Can He not give alms and instill holiness without judgment?
We should interpret this according to the ethics of the work of the Creator. Man consists of two elements: evil inclination and good inclination. In order to avoid the bread of shame, man was given the work in Torah and Mitzvot (commandments) whereby choosing the good and loathing the bad, one is rewarded with receiving His gifts without any shame.
It therefore follows that man is the judge and must sentence and determine who is right. That is, the evil inclination claims, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only in favor of the evil inclination. Likewise, the good inclination argues, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only for the sake of the good inclination.
When a person wishes to carry out the sentence and choose the good, the question is, “Why does he need to choose the good and say that the good inclination is correct?” It cannot be said that it is in order to receive reward in the next world, since it was said, “Be not as slaves who are serving the Rav in order to receive reward.” Rather, one should choose the good because of the greatness of the Creator. As the holy Zohar writes, we must serve the Creator “because He is great and ruling, fills all the worlds, and encompasses all the worlds.” That is, the primary element in his work is the greatness of the Creator.
It follows that when a person sentences, he must engage in the greatness of the Creator. Thus, the Creator is elevated by the judgment. Then, once a person has chosen the good—not for a reward—the Creator can give him all His gifts and there will not be any shame. At that time, the Creator instills His holiness, meaning lets him feel the holiness.
All these gifts are regarded as almsgiving that the Creator has given because a person does not work for a reward. Therefore, now the gifts of the Creator are called “almsgiving.”
May the Creator help us merit feeling the sanctity, and the words of the above Midrash will come true in us. I bless you with good writing and signing.
From your friend who wishes you and your family all the best,
Baruch Shalom HaLevi Ashlag
M. Laitman: (06:32) What does he want? To repeat? There are several people who want it. Repeat. Letter 49.
Re-Reading: (06:44) Letter 49 Hello and all the best to my friend,
It has been a while since I received a letter from you … there is nothing new with me and let us hope that the Creator will help us with every good thing.
We should understand the Midrash (interpretation) about the verse we say during the Eighteen Prayer of Rosh Hashanah: “And the Lord of Hosts will be high in judgment, and the holy God is sanctified in almsgiving.” It is written, “The Creator said to Israel: ‘My sons, I am pleading you, by your observing the judgment, I ascend.’ How so? It is said, ‘The Lord of Hosts will be high in judgment.’ By your elevating Me with judgment, I give alms and instill My sanctity among you.’ How so? Because it is said, ‘And the holy God is sanctified in almsgiving.’”
We should understand the following: 1) Is … below, that He must be elevated? 2) Is judgment a real thing, that we can lift something with judgment? 3) If the Creator wishes to give alms, why does He need judgment? Can He not give alms and instill holiness without judgment?
We should interpret this according to the ethics of the work of the Creator. Man consists of two elements: evil inclination and good inclination. In order to avoid the bread of shame, man was given the work in Torah and Mitzvot (commandments) whereby choosing the good and loathing the bad, one is rewarded with receiving His gifts without any shame.
It therefore follows that man is the judge and must sentence and determine who is right. That is, the evil inclination claims, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only in favor of the evil inclination. Likewise, the good inclination argues, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only for the sake of the good inclination.
When a person wishes to carry out the sentence and choose the good, the question is, “Why does he need to choose the good and say that the good inclination is correct?” It cannot be said that it is in order to receive reward in the next world, since it was said, “Be not as slaves who are serving the Rav in order to receive reward.” Rather, one should choose the good because of the greatness of the Creator. As the holy Zohar writes, we must serve the Creator “because He is great and ruling, fills all the worlds, and encompasses all the worlds.” That is, the primary element in his work is the greatness of the Creator.
It follows that when a person sentences, he must engage in the greatness of the Creator. Thus, the Creator is elevated by the judgment. Then, once a person has chosen the good—not for a reward—the Creator can give him all His gifts and there will not be any shame. At that time, the Creator instills His holiness, meaning lets him feel the holiness.
All these gifts are regarded as almsgiving that the Creator has given because a person does not work for a reward. Therefore, now the gifts of the Creator are called “almsgiving.”
May the Creator help us merit feeling the sanctity, and the words of the above Midrash will come true in us. I bless you with good writing and signing.
From your friend who wishes you and your family all the best,
Baruch Shalom HaLevi Ashlag
Question (Petah Tikva Center): (12:58) What does it mean that a person performs the judgment?
M. Laitman: Awakens the judgment, meaning, he works with vessels of reception.
Student: What does it mean that when someone awakens the judgment he has to engage in the greatness of the Creator?
M. Laitman: You cannot engage in the greatness of the Creator if you do not awaken vessels of reception.
Student: Can you explain what that means, to engage in the greatness of the Creator? And for that I need vessels of reception. I want something, that is vessels of reception, right? I have a desire and something and somewhat?
M. Laitman: No, here it is the opposite, you use the vessels of reception in order to exalt the Creator. Meaning, not in order to, God forbid, lower Him and raise yourself. But rather you restrict your own vessels of reception, and by this, you elevate the Creator.
Student: So, when a person wants to perform the judgment and choose the good, meaning, I test my will to receive, and I try to choose in increasing the Creator above my own desires?
M. Laitman: Of course.
Student: Why does that always have to be upon a person's desires?
M. Laitman: How else do you check? What do you compare yourself with, your efforts?
Student: Many times, we hear all kinds of things, the Creator is great?
M. Laitman: Well, I don't know what you hear; if the Creator is great, then from who, and why.
Student: So, the will to receive is like a measurement that we can see this is where I am, but I want to go that way to Him?
M. Laitman: Yes.
Student: And He is above that, then there is a gap?
M. Laitman: Yes, well, let's say so.
Question (Petah Tikva Center): (15:41) What does it mean to keep the judgment, to preserve it?
M. Laitman: Keeping the judgment is to be at the point of truth between me and the Creator.
Student: He says that every day, and it really happens every day, that we have to choose between the will to receive to myself and the will to bestow. And to really direct it to give Him contentment that each and every action, even to ask that our intention will be to give Him contentment to see His greatness. Is this choice every day that I decide to take my will to receive and to work with it in order to bestow? That's what preserves the judgment? In this, I can increase the Creator in my eyes, in the friend's eyes every day?
M. Laitman: Yes.
Question (Petah Tikva Center): (16:52) After I perform the restriction on the desire in order to implement the reflected light or bestow to the Creator, I have to fill that desire? Where is the bestowing to the Creator expressed?
M. Laitman: Bestowal upon the Creator is expressed in your desire to bestow upon the Creator. When you, you have to awaken that desire, elevate it, fill it with bestowal. And on top of it come closer to the Creator.
Student: What does it mean to receive in order to bestow? Where does that reception happen?
M. Laitman: Receiving in order to bestow happens in your desire, in your will. When you are able to open that desire and work with it against the natural desire.
Student: In the example of the guest and the Host, receiving is eating the food? Or is reception the relation to the Creator?
M. Laitman: I don't really understand the example.
Student: When the guest sits with the host for a meal, receiving in order to bestow the part of reception. Is it counted as the moment he eats the meal? Or reception relates to his intentions towards the Creator?
M. Laitman: They are already in a relationship between them so it's less important who receives and who gives in practice. But, rather, the intention of both of them is to be as connected as possible.
Student: Is the relation between them on the food?
M. Laitman: No, the relation between them is on the adhesion of the hearts.
Student: Could the adhesion of the hearts, it has to be expressed through the food? Without it, there won't be adhesion?
M. Laitman: Without this, then in what, yes?
Student: So, what else do we need?
M. Laitman: For the time being, they don't exit, they don't replace what they have for each other. In the meantime, it has to be giving and receiving.
Student: So, to be in reception in order to bestow, you have to grind your teeth and forcefully, receive?
M. Laitman: Yes, yes.
Question (Petah Tikva Center): (20:16) He writes that when a person performs the judgment, he must engage in the greatness of the Creator, and then he reaches choice. So, how does it work, that he must and then he has choice. It sounds like he's compelled to do it?
M. Laitman: His choice is that he goes for it.
Student: But he's going for it because he's compelled, because something in the judgment, he runs away from something?
M. Laitman: Yes, but he doesn't run away; from what state does it begin?
Student: That he's in the will to receive.
M. Laitman: Yes?
Student: And he sees he has no fulfillment, that he's suffering, that there's something inconvenient?
M. Laitman: No, no, no, stop, you're speaking everything completely in the will to receive and it's incorrect. He wants to shift to the line of bestowal and in order to shift to bestowal he has to start receiving. So, he's got the restriction, here, and the screen, and the reflected light, etc., and he begins to receive in order to bestow. Having measured it and clothed it in reflected light, then he receives it in order to bestow, which part? The part where he can really be in bestowal.
Student: But also, in this state there's something that obligates him. Even when he wants to bestow, let's say he reached the understanding that he has to bestow.
M. Laitman: Yes.
Student: There's still an obligation, he's obligated to perform the screen, reflected light.
M. Laitman: Who obligates him?
Student: He, himself?
M. Laitman: Himself, otherwise, how is it called in order to bestow? He wants to have the strength of restriction and the force of the screen; and the ability to check, through the force of the screen, how much he can rise above the restriction.
Student: It's not from a state he feels shame?
M. Laitman: What shame? He doesn't have any shame, he's already restricted himself, so he's got no shame at all. He already elevated himself above, now he only has, how should I put it, a possibility to receive in order to bestow. And this is what he checks and does.
Student: So, he's calculating what he can receive in order to give back to the Creator?
M. Laitman: Yes.
Student: But he's still calculating?
M. Laitman: Of course, he calculates because he does it specifically with vessels of reception.
Student: And through that calculation, that's called choice because usually calculation is like profit and loss, even for the Creator, but He is expecting something.
M. Laitman: He expects only one thing, as much as he can, maximum and for sure, to bestow upon the Creator.
Student: And that's called, choice?
M. Laitman: That's his choice, yes.
Question (Petah Tikva Center): (23:52) What's the fundamental difficulty in the will to receive? Not to receive for himself, or to see someone as important, more than important than him?
M. Laitman: Both, I don't want to receive anything that will not, so it doesn't do harm to my vessels of bestowal. I do the restriction and the screen, and the reflected light, shift to in order to bestow. And now in practice, I have to calculate in order to bestow: How much I can take from the will to receive that I had and use it, specifically it, to bestow. And this is already the Partzuf or my portion, my present portion of bestowal.
Student: So, what should a person overcome, the sweetness in order to receive?
M. Laitman: Yes.
Student: If a person increases the greatness of the Creator upon his will to receive? Why does he need that almsgiving, the charity, that it won't it bring shame?
M. Laitman: About what exactly is it written? Read it there. About charity or almsgiving.
Reading: All these gifts are regarded. It follows that when a person sentences, he must engage in the greatness of the Creator. As the Creator is elevated by judgment. Then once a person has chosen the good, not for a reward, the Creator can give him all His gifts and there will not be any shame. At that time, the Creator instills His holiness, meaning lets him feel the holiness. All these gifts are regarded as, almsgiving, that the Creator has given because a person does not work for a reward. Therefore, now the gifts of the Creator are called almsgiving.
Student: In almsgiving or charity, is there something that flaws the equality between the Creator and created being?
M. Laitman: No, it only shows that a person can receive in order to bestow everything that the Creator wants to give him. And a person receives it because, by this, he wants to please the Creator.
Student: So, after a person performs the choice, he goes right away to receiving in order to bestow?
M. Laitman: Yes.
Question (Petah Tikva Center): (27:23) Receiving from a friend, it's clear that there was an opportunity to give contentment to the Creator. You know there's an action that you can bestow contentment to the Creator.
M. Laitman: So?
Student: But how do you bestow contentment to the Creator, if it's not through the Ten or the friends? When you receive something, that you take something for yourself, how do you really bestow in such a case?
M. Laitman: I don't know, why are you receiving?
Student: An example, I'm eating something, I got it from the Creator, right?
M. Laitman: I don't know.
Student: How to connect it to the Creator, how to give contentment on any action? It can be any action that isn't part of the friends?
M. Laitman: So, what?
Student: So, how do you do an action of giving contentment to the Creator, here, how is that connection? Through the friends you know, the Creator is activating them. He's seeing now to connect it?
M. Laitman: So, continue this. That you are receiving from the Creator, say a blessing for it. And in the blessing, feel that you are blessing Him, thanking Him specifically for giving this to you.
Question (Petah Tikva Center): (28:49) An example: If a person goes to a grocery store, and there are many products there and he makes a shopping list. Once he has that shopping list, so he has a restriction. He fills his basket and comes to the register, and he has a budget that he can't pass. So, here is when he pays with his honor and with his gratitude, that's the connection that a person gives something of himself. He has to exert for the action, that's the judgment. And the gratitude is the justification where he connects to the Creator. That's how I see it.
M. Laitman: Okay.
Question (Petah Tikva Center): (29:40) I didn't understand what our attitude towards almsgiving or charity is. What does it mean that the Creator's gifts are like charity?
M. Laitman: I don’t know.
Student: It's like towards a poor person? That the receiver is a poor person and has nothing?
M. Laitman: No.
Student: So, why charity? There's equivalence of form, the receiver wants to bestow, to be entirely in bestowal. So, why is this action that a person is willing to receive from the Creator, why is it called charity? Is it the person giving charity to the Creator?
M. Laitman: We need to learn this: When is it considered that a person is giving charity, or he considered it for him as righteousness. I'm not concentrating right now. Please read.
Reader: Should I read the letter again or go to the next part?
M. Laitman: Why don't you read it again?
Re-Reading: (31:32) Letter 49 Hello and all the best to my friend,
It has been a while since I received a letter from you … there is nothing new with me and let us hope that the Creator will help us with every good thing.
We should understand the Midrash (interpretation) about the verse we say during the Eighteen Prayer of Rosh Hashanah: “And the Lord of Hosts will be high in judgment, and the holy God is sanctified in almsgiving.” It is written, “The Creator said to Israel: ‘My sons, I am pleading you, by your observing the judgment, I ascend.’ How so? It is said, ‘The Lord of Hosts will be high in judgment.’ By your elevating Me with judgment, I give alms and instill My sanctity among you.’ How so? Because it is said, ‘And the holy God is sanctified in almsgiving.’”
We should understand the following: 1) Is … below, that He must be elevated? 2) Is judgment a real thing, that we can lift something with judgment? 3) If the Creator wishes to give alms, why does He need judgment? Can He not give alms and instill holiness without judgment?
We should interpret this according to the ethics of the work of the Creator. Man consists of two elements: evil inclination and good inclination. In order to avoid the bread of shame, man was given the work in Torah and Mitzvot (commandments) whereby choosing the good and loathing the bad, one is rewarded with receiving His gifts without any shame.
It therefore follows that man is the judge and must sentence and determine who is right. That is, the evil inclination claims, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only in favor of the evil inclination. Likewise, the good inclination argues, “It is all mine,” that the whole body belongs to it and man should be concerned with and work only for the sake of the good inclination.
When a person wishes to carry out the sentence and choose the good, the question is, “Why does he need to choose the good and say that the good inclination is correct?” It cannot be said that it is in order to receive reward in the next world, since it was said, “Be not as slaves who are serving the Rav in order to receive reward.” Rather, one should choose the good because of the greatness of the Creator. As the holy Zohar writes, we must serve the Creator “because He is great and ruling, fills all the worlds, and encompasses all the worlds.” That is, the primary element in his work is the greatness of the Creator.
It follows that when a person sentences, he must engage in the greatness of the Creator. Thus, the Creator is elevated by the judgment. Then, once a person has chosen the good—not for a reward—the Creator can give him all His gifts and there will not be any shame. At that time, the Creator instills His holiness, meaning lets him feel the holiness.
All these gifts are regarded as almsgiving that the Creator has given because a person does not work for a reward. Therefore, now the gifts of the Creator are called “almsgiving.”
May the Creator help us merit feeling the sanctity, and the words of the above Midrash will come true in us. I bless you with good writing and signing.
From your friend who wishes you and your family all the best,
Baruch Shalom HaLevi Ashlag
Question (Petah Tikva Center): (37:52) What does it mean while a person performs the judgment he must engage in the greatness of the Creator. What does engage in the greatness of the Creator mean?
M. Laitman: To depict to yourself the Creator as much greater and higher than what you had before because He awakens the judgment. The forces that are against and then opposite that, He has to create a force of ascension, exaltedness.
Student: If you define what judgment is, maybe you can help us define what does it mean, what's sentence, what's justice, and what is almsgiving or charity?
M. Laitman: We will see it.
Student: We'll see it, but we won't understand if we won't understand what justice and charity is. Is charity, the feeling of justice from the Creator?
M. Laitman: Charity or righteousness, it's the same word. Is it anything that you receive from the Creator is regarded as charity, Tzadeka?
Student: But what does it mean, is it understanding, is it a certain light?
M. Laitman: Yes.
Question (Petah Tikva Center): (39:44) A person reaches a degree that he's willing to work for no reward. In the end, he says that he's rewarded with charity, which I guess is something very special, this charity a person is rewarded with. And he supposedly didn't expect it during the work of the Creator. What is the fuel a person has that he's willing to work with no reward, so where does he take the fuel for this?
M. Laitman: From receiving it from the Creator.
Student: So, he has some expectation from the Creator?
M. Laitman: No, there's the matter of receiving because he's a created being and doesn't have forces of his own. So, he receives from the upper source in order to perform an act of bestowal.
Student: He receives something from the upper force to do the action of bestowal without him feeling anything?
M. Laitman: Well, that's a question, that is a question, yes, because he can ask to define himself as not wanting to receive more than what the desire that he wants to work with demands of him.
Student: So, he still has a desire for pleasure. He still has something inside that gives him the forces that it's a pleasure he feels, the created being or the Creator's workroom?
M. Laitman: Without receiving pleasure, he will not feel himself as a created being.
Student: And then there is no such state that, as I see it at least, that there won't be any expectation for anything in the work. It doesn't matter how righteous you are, there's always a part that expects something?
M. Laitman: Yes.
Student: What is the reward if you're expecting something? A reward is something you didn't expect at all?
M. Laitman: No, that's not what they're talking about. They're talking about you expecting to give contentment to the Creator and you received an opportunity.
Student: And that's my reward, that I gave contentment to the Creator?
M. Laitman: It's what?
Student: That will be the only reward, that I gave him contentment?
M. Laitman: Yes.
Student: And I'll feel it?
M. Laitman: That's a question.
Question (Petah Tikva Center): (43:02) What does it mean to choose the good?
M. Laitman: To choose the good means that through his adhesion with the Creator, he chooses to remain in it. To increase, to ascend on this ladder of adhesion with the Creator. That's called choosing the good.
Student: If a person is not adhered to the Creator?
M. Laitman: So, there's nobody to talk about.
Student: If I want to choose the good and I'm not adhered to the Creator, I can't choose the good?
M. Laitman: How will you know what good is?
Student: According to what the Kabbalists tell me, what else do I have?
M. Laitman: According to what can you hear the Kabbalists? Only as much as you're adhered to the Creator.
Student: What does it mean to choose the good for the greatness of the Creator?
M. Laitman: That by this, you want to increase the Creator in your eyes. That's what you choose him for.
Question (Petah Tikva Center): (44:20) So, a person is in a state where he's adhered to the Creator. What happens that he should, now suddenly, have to decide? What exactly does he receive that now he has to make that scrutiny of deciding that he has to decide with whom is the judgment, he has to judge and decide who is right. If he's in adhesion with the Creator what happens? What is it exactly that he receives that he has to decide now that he doesn't know? I'll put it this way: When a person is in front of the Creator, and he gets a feeling that he brought him contentment.
M. Laitman: Yes?
Student: Now, about this he's asking himself, should I receive it, or would it be, is this a decision he has to make? Can he receive it now in a way that does not disconnect him from adhesion? On what does he, where is the dilemma?
M. Laitman: He wants to give the Creator contentment now, right?
Student: He always wants to give contentment to the Creator.
M. Laitman: Always, I don't know, now, he wants to give the Creator contentment. In order to give Him contentment, he needs to receive in order to bestow, right?
Student: What, what should he receive?
M. Laitman: Whatever he's supposed to according to his vessels. Whatever the Creator wants him to receive.
Student: It says here, meaning that the evil inclination says, it is all mine. That the body, all of it, belongs to him.
M. Laitman: Yes?
Student: What does a person feel in his pleasure, what does he feel?
M. Laitman: That the body doesn't belong to him but to the evil inclination. And then he wants to slice away from the body, a certain part, and to raise it as a good inclination.
Student: And what is his problem in doing this, why is it difficult?
M. Laitman: The will to receive, the screen, what?
Student: He writes afterwards that he has to choose to do good deeds. What are good deeds in that state?
M. Laitman: Everything in order to bestow; not for oneself.
Student: But a person who is in this state, it's clear to him that this is what he wants to do. He wants to bestow contentment upon the Creator.
M. Laitman: Yes.
Student: Where is the dilemma, what's the problem? I want to give Him contentment, why is it difficult for me here?
M. Laitman: Because, in practice, it's not simple, it's to work against your desire.
Student: A person clearly feels that his will wants to receive the light for himself, and that it would be a sin, he's got some question about it?
M. Laitman: Yes, because still he says this is all mine. He says that's all mine, and so on.
Student: Yes, that's what I'm trying to understand. It's as if a person is uncertain about something.
M. Laitman: He can’t be, it's not in his hands.
Student: What's not in his hands?
M. Laitman: The good inclination and the bad inclination.
Student: But does he know? But he knows that he wants the good inclination to win.
M. Laitman: He just says that in words.
Student: Right, and that's what brings me to the main question: He writes here, when a person wishes to carry out the sentence and choose the good, the question is why does he need to choose the good and say that the good inclination is correct?
M. Laitman: Yes.
Student: What is this question? Why does he now need to ask, to give arguments to why he should choose the good?
M. Laitman: Because he works against his desire. His desire is all for the evil inclination but now a person has to raise himself into the good inclination, and that's difficult. That's what we say, a restriction, screen, reflected light. And then a calculation, and coupling by striking, and in order to bestow. It's a series of actions that is all above the will to receive.
Question (Petah Tikva Center): (49:32) It says here, and then the Creator places holiness, meaning lets him feel the holiness. What is the process of feeling it because we say that we, first, have to feel the desire of the friend.
M. Laitman: I don't know, that's what's written, go with that.
Question (Petah Tikva Center): (50:05) A person can want to annul before the Creator because He is great and controls everything, but it can also be from within the will to receive. And when I want to annul before the Creator, when He is Good and does Good, I can do that. I can want to do that from the ego, and also, I have to be like Him so, I set conditions to the Creator. So, is real annulment only out of love for the Creator?
M. Laitman: Yes.
Student: And why do I want to love Him? Because He is like this or like that? Because He is good, and He is ruling? So, the reason becomes the result and the result the reason?
M. Laitman: Yes.
Question (Petah Tikva Center): (51:08) A person gets the state of judgment and then justifies and extols the Creator. In that state, after, and then he writes, after it follows that through the judgment the Creator has grown. So, after a person chooses the good, not because of their reward. So, there are two stages, here: One, where he sees an opportunity in judgment to rise, sorry, to elevate the Creator. And then, only afterwards, he engages in what he received, he engages in choosing to receive without reward. So, basically, these are two stages?
M. Laitman: Yes.
Question (Petah Tikva Center): (52:23) I want to see if I understood correctly, the reward is adhesion with the Creator. And the will to receive is a desire to be in contact with Him, right? And the will to receive in order to bestow is to receive adhesion with the Creator and pass it to the most practical thing to pass it on to, which is the Ten. And from it, to the society.
M. Laitman: Yes.
Student: The question is how in advance do we come to the beginning point? Because it's like a flow, if it comes, you just pass it on. So, how in advance do you come to a state where you're in adhesion and you don't stop it? How does it not, how does this process continue flowing? Because the initial flow is basically, what feels to me, like it's the problem to open the dam. How do you come to a state where the dam is always open, the levee is always open?
M. Laitman: Connect to your friends.
Question (Petah Tikva Center): (53:48) What does it mean to give to the Creator?
M. Laitman: To give Him contentment, to give Him vessels that He can bestow into them.
Student: If He gives you everything, what can you give Him in return?
M. Laitman: You have to overcome yourself and to ask of Him to give you vessels.
Student:. He gives the vessels, too.
M. Laitman: He gives them but according to your request.
Student: What can I give of myself that doesn't come from the Creator?
M. Laitman: Your request.
Student: Does my request give Him contentment?
M. Laitman: Yes, like a baby from the mother. A baby with the mother, what can He give her? Everything.
Student: So, does anything give Him joy, any request? Or is it only a precise request?
M. Laitman: Any request.
Question (Petah Tikva Center): (54:56) When he says a person has to engage in exaltedness of the Creator, a person as a giver. He can see the Creator as a source of filling or an example of bestowal. It's like two things that he can be impressed with, one, as a source of the filling; and two, he can learn from Him, basically, this greatness of this act of bestowal.
M. Laitman: Yes.
Student: So, is that man's choice what to see in the Creator?
M. Laitman: Yes.
Student: Now, we talk about the exaltedness of the Creator, that a person has to engage in it. We also have engaging in exaltedness of the teacher, Rav, and exaltedness and greatness of the friends. Opposite each of them, there is a calculation of a person in terms of, what do I receive and what can I give in return? How does a person come, how can he deal with such a state where he feels that he is receiving but he can't give back? What is he supposed to give because he's receiving everything he receives from the Creator? Life, he gets new discernments from the friends, he gets examples he's only receiving. How can he, kind of, unload what he's receiving?
M. Laitman: To understand that he's a receiver, that's his existence, and he understands that otherwise he can't exist. And he owes everyone for his existence.
Student: It's as if he has to pay back in a different place. A person has nothing to give to the Creator but what he receives from the Creator he has to give, elsewhere. I'll tell you why I'm asking. Yesterday there was a lesson, a campus lesson, there was a great meal here. And besides, things that should happen at the lesson, we learned this, we learned that. Then, you suddenly check yourself and you see example from your teacher who dedicated his life to realize his teacher's teaching and pass it on to others. You look at yourself, and you say, okay, well, I come here two hours a week and I talk to them, and I tell them, look what's written here. I don't really dedicate my life to serve them so that they will be in spirituality. So, until a person gets a feeling that this is life's purpose, to be the one who passes on from the teacher to the disciples, he will never be, not in attainment, not in anything. He can hear, fill himself up, feel shame, but something dramatic has to happen in a person so he will understand that taking from the Creator and passing it on to the created beings is life's purpose. So, I'm asking, what is this dramatic thing that can shake a person so he will see this as his purpose?
M. Laitman: His ego.
Student: How?
M. Laitman: The ego. Okay?
Question (Petah Tikva Center): (59:04) How, is it important to speak about an article so we get more out of it through the connection and incorporation?
M. Laitman: Again?
Student: How is it important to speak about an article among ourselves so that we get from it more through the connection and the incorporation?
M. Laitman: I don't understand.
Student: What does it give when we talk about what we read?
M. Laitman: It helps us to digest the materials better, of Baal HaSulam.
Student: Is it important that we speak among ourselves about the article?
M. Laitman: Yes.
Student: So, I'm asking, how should we be speaking about the article so that we get more out of it, through the connection and the incorporation?
M. Laitman: How is it important to discuss this between us?
Student: Yes.
M. Laitman: Pass it through the hearts, that's it.
Student: What does it mean to pass it, or to take it, through the hearts?
M. Laitman: That we all need to be incorporated by those sentences, by the same depictions, that Baal HaSulam is telling us about, or Rabash is telling us about.
Question (Petah Tikva Center): (01:01:01) It's amazing how in this letter, Rabash brings a verse from the 18th prayer, from Rosh Hashanah, the beginning of the year festival, and it's got the whole Torah. All the teaching, meaning the process of restriction and the screen and the reflected light is the life of a Kabbalist until the end of correction, constantly like a wheel. That's the development, right?
M. Laitman: Yes.
Student: Now, without coming to these cycles of restriction and screen and reflected light, you basically cannot reach this place of the vision of Baal HaSulam toward the last generation.
M. Laitman: Yes.
Student: And Baal HaSulam translated it from the spiritual language of restriction and screen and reflected light into kind of a secular language that will bring us to what is called Communism, altruism. A cooperative society that is really willing to relinquish. Meaning, if I translate it into Kabbalistic words, this is the meaning of being a kingdom of priests, right?
M. Laitman: Yes.
Student: Not Communistic.
M. Laitman: No, no, no.
Student: If we want to translate it into a word that we better understand our role.
M. Laitman: Yes.
Question (Petah Tikva Center): (01:02:54) I wanted to ask of you, in the Letters we learn super important things, and it's already the second part of the lesson, and many friends are asleep. I try to wake them up, I get bad feedback, bad reactions. Maybe, can we learn, can we study them in the first part where more friends are awake?
M. Laitman: No, let's keep going this way, and you be concerned that the friends won't take naps, okay. Next Reader?
Reader: (01:03:44) What are we doing next? Let's move to the chapters of the Fathers, the next part of the lesson. So, let's move on to it.