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

Daily Lesson (Morning), April 29, 2024. 

Part 1: Rabash What Does It Mean that One Who Was On a Far Off Way Is Postponed to a Second Passover, in the Work? 

Reader: Shalom, we're reading in the writings of Rabash. The article, Rabash, What Does It Mean that One Who Was On a Far Off Way Is Postponed to a Second Passover, in the Work? You can find the study materials in our website, in the Galaxy System. You can also send us questions live through our websites. Anyone asking a question here in the study hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear. 

Reading: (00:36) Rabash's article, What Does It Mean That One Who Was On A Far Off Way Is Postponed To A Second Passover, in the Work? 

The Zohar says (BeHaalotcha, Item 66), “Rabbi Yosi said, ‘man, man’ twice. Why? He replies, ‘A man who is a man, fit for reception of a high soul, but has blemished himself because he caused himself to be blemished.’ ‘Man, man’ means he is worthy of being a man, ‘or on a far off way,’ since a person who defiles himself is defiled from above. And since he is defiled above, he is on a far off way from that place and that road to which the descendants of Israel grip. Rabbi Yitzhak said, ‘It is written, ‘If [any one of you] becomes impure for a soul or on a far off way,’ which is the meaning of the word ‘or.’’ Rabbi Yosi said, ‘Here, when it says, ‘impure for a soul,’ it means before he is defiled from above. But when it says here, ‘a far off way,’ it means after he was defiled from above and fell to a far off way, which is the Sitra Achra [other side]. This means that both will be devoid of Kedusha [holiness] above and will not do the Passover when Israel do it.’”

Our sages said (Shabbat 104), “When one comes to defile, it is opened for him; when he comes to be purified, he is aided.” We should understand what is written here, that “when a person who defiles himself is defiled from above.” He does not say that it is opened for him, but that he is defiled from above. Also, we should understand why it is opened for him, since “the Creator does not complain against His creations.” RASHI interprets that the Creator does not slander His creations (Avoda Zara 3), so why is he given from above some assistance that is to man’s detriment? On the contrary, he should have been assisted, as it is written, “He who comes to be purified is aided.” If he is not given help for his benefit, at least they should not do above an act that is to his detriment.

There are certainly many explanations in the literal, but we should interpret this in the work. It is known that when one observes Torah and Mitzvot [commandments/good deeds] in the manner of the general public, meaning to receive reward, and does not pay attention to the issue of the aim to bestow, he sees that each day he advances in the work, since this is the truth. In the practice, everything a person does is registered to his name, and in that state, called Lo Lishma [not for Her sake], one cannot see that it is Lo Lishma, meaning that he cannot see that there is a matter of deficiency here, that it should be Lishma [for Her sake], while he is working Lo Lishma. Instead, the things he does generally illuminate for him.

As a result, a person cannot see any deficiency in himself. That is, in terms of the general public, there is a correction that the things he does illuminate for him as Surrounding Light, which is a correction on the level of actions. Hence, one must be careful not to slight the practice of Torah and Mitzvot, even if it is only in action and without any intention. That is, even if a person does his deeds by coercion, it is still considered a great thing.

Hence, people who still cannot work with the aim to bestow have a correction that they do not find any fault in the things they do, so they will be happy with their work, as it is written, “Serve the Lord with gladness.” Conversely, when a thought and desire come to a person and he begins to feel that there must be the matter of intention in observing Torah and Mitzvot, and he awakens to act not in order to receive reward, but in order to bestow, then begins a new order.

The order is that at that time, a person shifts to working on the left, when he begins to criticize his actions, whether they are in order to bestow, and he enters the work called Tuma’a [impurity] and Tahara [purity]. This means that he begins to work on the purification of the Kelim [vessels].

It is impossible to work on purity before we know what is Tuma’a. That is, it is not enough that it is written that there is the matter of Tuma’a, but one must feel what losses the Tuma’a causes, what he loses by knowing that he is defiled, meaning what he would gain if he were not impure, and what he loses now that he has been defiled.

In other words, although before he began the work of bestowal he knew that there was the matter of impurity and purity, he did not know why impurity was bad and purity was good. Therefore, one must engage in recognition of evil, meaning to try to grasp that the will to receive for oneself is called Tuma’a. That is, this Tuma’a removes him from Kedusha [holiness], meaning from the Creator, as it is written, “You will be holy, for I the Lord your God am holy.” This means that you will be removed, meaning that as the Creator gives, so man should try to make all his actions be with the quality of bestowal, and this is called Kedusha. The opposite of this is called Tuma’a.

A person should ask the Creator to help him grasp the evil that is found in the will to receive for oneself, meaning that the Creator will help him feel the loss that the will to receive for oneself causes him, and how much he could gain if he had the power of the desire to bestow. In other words, great Tuma’a or small Tuma’a and great Kedusha or small Kedusha are not measured by the size of the Tuma’a or Kedusha, but by the measure of harm that the Tuma’a brings, and the measure of importance that the Kedusha brings, meaning how much he suffers when he knows that he is impure and how much pleasure he would feel when he knows that he is in Kedusha.

According to the above, we should interpret what we asked about what our sages said, “He who comes to defile, it is opened for him.” We asked, “The Creator does not complain against His creations,” so why is it “opened for him”? This implies that he is shown that he can go further into the Tuma’a, whereas before he came to defile, the place of Tuma’a was closed, and only when he came to defile it was opened for him. From above, there should have been mercy on that person, as it is written, “And His mercies are on all of His deeds.”

We should interpret the meaning of “He who comes to defile.” It means that one who wants to begin the work of bestowal cannot work in order to bestow unless he knows the loss of working in order to receive, which is why he now comes to know the measure of the bad that exists in the will to receive for oneself, meaning what is the measure of the bad that is found in the will to receive, which is called Tuma’a, which is the opposite of Kedusha. He asks the Creator to let him know the measure of the bad that is found in the will to receive that is called “impure,” meaning impure for the soul. When he asks the Creator to help him, the answer to that is “it is opened for him” to see the bad that exists in the Tuma’a of the will to receive.

There are two discernments: 1) coming to defile, 2) seeing that he is already impure and wanting to see more than he sees now. If he asks to see more, he is helped from above, as it is written here in The Zohar, “A person who defiles himself is defiled from above.” In other words, once it is opened for him and he sees that he has been defiled, and he asks for more, to be shown the truth—that he is so far from Kedusha—then he is defiled from above. That is, he receives help from above by being shown the loss that is found in the will to receive for oneself. This is regarded as arriving at a state of “recognition of evil.” At that time, a need is born in him, called a Kli [vessel] that the Creator will help him and give him the purity, as it is written, “And I will sprinkle on you pure water.”

By this we can interpret what we asked, Why does The Zohar say, “A person who defiles himself is defiled from above”? After all, the Creator does not complain against His creations! The answer is that being defiled from above is help, meaning he is assisted from above to see the truth of how the will to receive is bad and impure, since now he is asking for this help because he wants to see the truth about what is evil.

Accordingly, we should interpret what Rabbi Yitzhak asks about Rabbi Yosi, who says about the verse, “If a man, man, is impure for a soul or on a far off way,” that a far off way is also regarded as Tuma’a, but when he is defiled from above it is called “a far off way.” It is written, “or on a far off way,” meaning that they are two things, meaning that a far off way is not Tuma’a. Rabbi Yosi explains, “When it says, ‘impure for a soul,’ it means before he is defiled from above. And here, when it says, ‘on a far off way,’ it means after he has been defiled above and fell to a far off way, which is the Sitra Achra.”

We should interpret that there are two discernments in Tuma’a in the way of the work: 1) He who comes to defile, meaning comes to see if the will to receive is Tuma’a, meaning that it inflicts stupidity of the heart. At that time, it is opened to him to see the evil. But before a person comes to defile, meaning to see the bad in him, there is a correction from above that a person cannot see the evil, since there is a rule that one is not shown more than one can correct in oneself. It is as in corporeality, when one is not told one’s true illness if the illness is incurable.

For this reason, precisely he who comes to defile, who wants to see the truth, it is opened for him. If he wants to advance and prays to be shown the true measure of the bad that is found in the will to receive for oneself, he is assisted from above, meaning he is defiled from above. That is, he is shown from above the harm in Tuma’a. At that time, he begins to pray from the bottom of the heart that the Creator will give him the desire to bestow instead of the will to receive that he has by nature, and to be given a second nature, which is a gift from above.

By this we should interpret what is written, “This means that both will be devoid of Kedusha above and will not do the Passover when Israel do it.” In other words, both when a person is in the first state, when he comes to defile, and when he is in the second state, when he is on a far off way, when he is shown from above how far he is from Kedusha, he cannot do the Passover when Israel do it.

We should interpret that “Israel” means that he is already in the quality of “Israel,” meaning that he is already in a state of Yashar-El [straight to the Creator], implying that all his actions are directed straight to the Creator. This is regarded as being in the right line, which is purity, meaning purity of the Kelim, when all his actions are for the sake of the Creator. This is called Lishma, as was said, “Rabbi Meir says, ‘He who learns Torah Lishma, the secrets of Torah are revealed to him.” We should interpret that when a person is rewarded with the quality of “Israel,” this is the time to make the Passover offering. Israel means purity, and when a person is purified, this is the time to sacrifice the offering to the Creator, where sacrificing the offering is regarded as wholeness.

This is as it is written in The Zohar (VaYikra, Item 109), “Rabbi Yehuda started and said, ‘Serve the Lord with gladness.’ If you say that such is the work of the offering, this is not possible. Since that man has breached his Master’s commandment, the commandment of the Torah, and repented before his Master, with what face will he rise before Him? Indeed, by what are they corrected? It is by those priests and Levites who complete the joy and singing for Him.”

He interprets there in the Sulam [Ladder commentary on The Zohar] that this matter will be corrected by in order of three lines. This is why when speaking of the Passover offering, which is the matter of the exodus from Egypt, there must be the intimation in our work that first we must achieve purity, and then comes the nearing and we are rewarded with Kedusha. However, a person must believe that when he is awakened to enter the work, that it comes to him from above, meaning he is brought closer from above, so he will have connection with the Kedusha.

Certainly, he must be thankful to the Creator for pulling him out from the state of lowliness and elevating him to the domain of Kedusha, meaning that he began to feel that there is a higher place from which to receive provision, that his provision should not be as that of animals, but that he should receive provision from the “speaking” level. And the more he is grateful, the more he increases that feeling.

Yet, at the same time, he must know that he should ask the Creator to raise him to an even higher state than the one he is now, to be rewarded with the Torah. That is, although he depicts to himself that the state he is in is very important, meaning that he cannot imagine greater importance in the world, he should still say, “As much as I depict my current state as very important, I still cannot depict the real importance. As much as I depict a state of greatness, I should say that although I am as thankful to the Creator as can be, above reason, I still believe that there is a higher state than the one I am in now, and I am asking You to give me a greater gift.”

By this we should interpret what is written (Psalms 71), “I will always long,” meaning that there are higher degrees than what I can picture to myself. Although one should know that as much as he appreciates the current state, it is truly more important because a person cannot grasp the value of a tiny moment of spirituality. Still, above reason, he believes and asks for it.

This is the meaning of the words “I will always long,” meaning that I will be able to depict that there is more greatness than I can depict. This is the meaning of what is written, “And I will add to all Your glory.” This means that although now I praise you, I am asking to be able to praise You more than I can, and I want to add to Your glory.

However, when one should reflect on his spiritual state, and the person is brought before the judge within his heart, so he would give the verdict, whether one is guilty or innocent, meaning that sometimes, the judge acquits him because he cannot pay the debts that he must pay. At that time, a person needs mercy. That is, at times, the judge within his heart belongs to the wicked, those who condemn their Maker and not themselves. It follows that these judges cause a person to go to the prison of the criminals against the King, as it is written (Psalms 107), “Dwellers of darkness and the shadow of death, prisoners of poverty and iron, for they rebelled against the words of God And spurned the counsel of the Most High.”

Although there might be good judges, they are taking a bribe. That is, the judge in his heart is concerned with his own benefit; therefore, he always sides with man’s detriment. Then, a person has no other choice but to ask the Creator for mercy and to give him a real judge. The person sees that there is no real judge but the Creator.

In that regard, we should interpret what King David said (Psalms 82), “Arise, O God, judge the earth, for You will inherit all the nations,” meaning that the Creator will be the judge. At that time, a person receives the strength from the Creator, “for You will inherit all the nations,” for then one inherits all the nations in his heart.

The order of the work should be primarily about one thing: to work against man’s reason. That is, when a person is told that he must work for the sake of the Creator and not for himself, this is against man’s reason. After all, it is written, “And lives by them, and not that he will die.” It follows that this contradicts the purpose of creation, which is to do good to His creations.

We can interpret this through Abraham’s trial. On one hand, the Creator told him, “for through Isaac your descendants shall be named,” but then it is written, “Take now your son, your only son, and offer him there as a burnt offering.” We should interpret this in the work. “Your Ben [son]” comes from the word Bina, meaning Havanah [understanding]. “Your only one,” meaning the only understanding that there is in man, which man guards with his heart and soul so that no harm will come to it, namely the will to receive for his own sake. “And offer him as a burnt offering,” meaning slaughter the will to receive for one’s own sake, cancel it, and work only with the desire to bestow and not with the will to receive.

Afterward, He said, “Do not stretch out your hand against the lad.” We should interpret that we should not say that he should revoke the will to receive. Rather, one should work so he can use the will to receive in order to bestow, and the parts that he cannot direct in order to bestow are forbidden to use. We can interpret this by what He said to him, “and Abraham went and took the ram instead of his son.” “Ram” is called Bina, as it is written in The Zohar, where he asks, “Why a ram and not a horn”? And he answers that a ram is regarded as Bina and a horn is Malchut. We should interpret that Malchut is “the will to receive.” Therefore, the vessels of reception that we cannot aim so they work in order to bestow are forbidden to use. Instead of them, we use the Kelim of Bina, which are called “vessels of bestowal.”

Accordingly, we can understand that when a person feels that he is not all right, that he is a sinner, it does not come to him because he did many bad deeds, since there is a rule, “transgressing and repeating, it becomes to him as permitted.” Hence, many sins do not make one feel his fault. Rather, the size of the sin is measured by man’s feeling of how far he is from the Creator. In other words, to the extent that one feels and believes in the Creator, to that extent he feels how far he is from the great King.

This means that when he feels that he is a sinner, he must know that the Creator let him feel a little bit, that there is a King in the world. This feeling, which he received from above, causes him to feel that he is a sinner. But when he has no connection to the Creator, how can he feel that he has sinned before the Creator and did bad things, which are against the Torah, when he does not know that there is the Giver of the Torah in the world? Rather, the sensation of sin is according to the measure of his faith in the greatness of the King, to that extent he can feel the measure of the sin. This means that the sin is measured in the one who flawed.

This is as our sages said (Baba Kama, Chapter 3), “The matter of shame is all according to the one who shames and the one who is ashamed.” We should interpret that if the one who shames is smart, he can know that if one shames one who is great, it is a grave sin. That is, the one who shames has the intellect to appreciate the size and importance of the one who is ashamed. It follows that he has committed a grave sin.

However, if the one who shames does not have the intellect to appreciate the importance of the one who is ashamed, it cannot be said about him that he has committed a grave sin and needs great atonement for the flaw that he has flawed in someone. Therefore, according to the sensation of the greatness of the King, so is the sin. Thus, if a person is righteous and has some understanding of the greatness of the King, his flaw is certainly greater than that of an ordinary person.

It follows that we always measure the importance of the King that a person has according to the person’s feeling. Therefore, if one feels that he has sinned, it must be that he was given from above some nearing to Kedusha, and this is why he feels that he has sinned. It is as Baal HaSulam said about what our sages said, that the Creator is meticulous with the righteous as a hairsbreadth, as it is written, “And round about him was very stormy.” He asked, Why do they deserve more punishment than others? He said that one who is righteous, says that the Creator is meticulous with him as a hairsbreadth. Therefore, when one feels that he has sinned, he should not be alarmed. On the contrary, it is a sign that he is being brought closer from above. Therefore, he must overcome and take upon himself the burden of the kingdom of heaven, and he will succeed.

Question (Petah Tikva Center): (40:24) Realized in the connection between us, in actuality, in a revealed way? Or can I identify it in advance? I see in advance that I'm going to perform some blemishes, and I stop myself, is that possible? 

M. Laitman: Let's say it's possible. 

Student: How do I reach this feeling that I can already see before it actually becomes actualized?

M. Laitman: Good question. This depends on the extent to which a person is careful not to sin. And if he tries to remove himself from sin, then to that extent, in this way, they let him see how it's done, how they work on it from above.

Question (Petah Tikva Center): (41:50) He writes that there is one who comes to be purified and there's one who comes to be defiled, and towards the end of the article explains that it is all with respect to the importance of the King. What is the difference in this work that we should do between one who comes to purify and one who comes to defile?

M. Laitman: We want, through our work, to have the importance of the King rise ever so high in our eyes. 

Student: How is it different if it's just the beginning? Before we come to purify, one has to feel how far away he is, and it comes from above as he writes that it's far away. I don't understand what we have to do in order to enter this work of coming to be defiled. 

M. Laitman: I guess there are such states, there are such states.

Question (Petah Tikva Center): (43:20) The title is, what does it mean that one who was in a far off way is postponed to a second holiday? What are we celebrating this evening, Second Passover? Why do we celebrate the second Passover? That's one thing. Then he writes, after he was defiled from above and he fell to a far off way of the Sitra Achra, the other side, anyway, between either this way or that way. The holiday of above will not be upon him, and he will not celebrate Passover at the same time that Israel celebrated. How can we understand that? There is a first Passover, why do we have a Second Passover, why was he defiled from above? Can you explain all of this, why actually do we celebrate the second Passover? 

M. Laitman: We celebrate it so anyone who didn't manage to have the Passover on time, he has an opportunity to do it now. 

Student: I'll tell you why I'm asking, he says that actually it's as if one who is in impurity cannot celebrate the first Passover, this is what it says here. The question is, what is impurity? What is Kedushah, holiness in our work and how do we overcome that?

M. Laitman: What is it? It's clear to us.

Student: Impurity? I don't know what it means, what is impurity in our work? 

M. Laitman: That is in order to receive, and then, how can he arrange for himself the Passover? Passover means passed over, that he comes out from in order to receive to in order to bestow. 

Student: Basically, the second Passover gives us the opportunity to correct this impurity? 

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (45:12) It says here, that if a person breached the commandment of his maker, the commandment of the Torah, and then repented before his master, with what faith will he rise before him? Rather, how can it be corrected through the priests and Levites that complete the singing and joy for him. What is the state where the priests and Levites who complete his work? 

M. Laitman: Forces, forces, who come and correct the person, help him come out of his state. 

Student: He will not remain in shame? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (46:13) I didn’t understand what is the difference between the two states: one who comes to be defiled, they open up to him, meaning they show him from above the impurity in him. And the second state, where they only show it to him from above without him coming by himself. In both states he’s shown from above, so what is the difference between them? 

M. Laitman: How much he himself is in impurity, and how much he actually causes it? 

Student: He caused the impurity? 

M. Laitman: Yes.

Student: What does it mean he caused impurity? We are a will to receive so that's a given. What do we do with it, seemingly, in the Ten?

M. Laitman: Yes. 

Question (Petah Tikva Center): (47:13) Rav, you said that we should be cautious of the sin. The will to receive is governed by Providence, how can we be cautious or careful of the sin?

M. Laitman: First of all, we pray, we perform all kinds of actions to remove ourselves in order to receive. And in this way, we protect ourselves.

Question (Petah Tikva Center): (47:56) I wanted to clarify the concept of the second Passover, so the words that the friend said won't confuse the friends. There is Passover,   Passover is a week, seven days, from the first day to the seventh day. Today, we are on the seventh day of Passover. This is not the second Passover, the second Passover is a time, a few weeks later, that the Torah explains that one who was on a far off way as the article starts, he wasn't able. He didn't have the conditions to keep the first Passover, so following some time, following a state in the internality of things, there is a second Passover. It's not today, so we don't get confused. 

M. Laitman:  Yes, true. But we don't celebrate it. 

Question (Petah Tikva Center): (49:03) A person awakens to perform deeds, not in order to receive reward, but in order to bestow. Rabash writes that then a new order begins. The new order is an entrance to the spiritual work? Is that what it means?

M. Laitman: Yes. 

Student: He also writes that the order that a person moves to is to work in the left, meaning that the beginning of the spiritual work for a person is in the left?

M. Laitman: Yes.

Student: It turns out that most of the time a person is in the left because I criticize my actions, my losses, my profits. Then at some point, he reaches his Rabash writes, that you need to spend twenty-three hours on the right and one hour on the left. When he reaches that, he's already, he's ready that the bad will be opened up for him, and then he'll start to pray until then there's no point in opening up the bad for him?

M. Laitman: He can't.

Student: Until he reaches this state. 

M. Laitman: Yes.

Question (Petah Tikva Center): (50:24) Why should a person be careful from the sin? He feels that he's a sinner according to his closeness to the Creator? 

M. Laitman: Yes?

Student: Why should he be careful from the sin? He should try to get closer to the Creator and then he'll feel that he is performing a sin. 

M. Laitman: So, what are you saying, really? 

Student: Earlier a friend asked how do we, how can we be cautious of the sin? What I understand from the article is that the feeling of the measure of the sin is according to the measure of feeling the nearing to the Creator, the King. Should we be careful of the sin, or simply try to get close to the Creator and necessarily we'll feel that we're sinners? 

M. Laitman: Yes.

Student: Just a part of the path.

M. Laitman: Yes.

Question (Petah Tikva Center): (51:34) It looks like I have a desire and I have some profit that I make from this desire. If I reach Lishma, only then I see my true will to receive. Then I ask to have the forces to enter the correction of the vessels. My question is, is it necessary to actualize in corporeality the desire that I was able to rise above and receive with it in order to bestow? 

M. Laitman: This is as it appears to you, this is as it appears to you, the way you think. 

Question (Petah Tikva Center): (52:30) It says, if I remember pretty much, that one who comes to defile, meaning he comes to see the truth, then they open it up for him. What is one who comes to defile? 

M. Laitman: That he probably he wants to see his true state. 

Student: Why is it called to be defiled, not to be purified?

M. Laitman: And then what do they do to him?

Student: I understand that they opened up for him even more impurity. They, seemingly, tell him, look, you can perform even more sins, if I understand it correctly. The beginning and the end is something negative but in the middle he just wants to see the truth. Is it good or bad, what is this action of coming to be defiled? 

M. Laitman: Coming to be defiled means that he has such an intention. 

Student: What, to perform sins? 

M. Laitman: To see how much he is in order to receive. 

Student: Again, why is it called, to be defiled, and not, to be purified? 

M. Laitman: He is not concerned about being corrected, he wants to see the truth about his state.

Student: As a state where a person just wants to understand who he is, he doesn't yet feel the obligation to be corrected. 

M. Laitman: Yes.

Student: Then he writes that sometimes there is a false judge or a judge who is bribed in man's heart. What do we do with these judges? 

M. Laitman: What do we do? We work with them as much as we can. But he has to scrutinize these judges and either rise them to judgment or not.

Student: If he sees that the judge in his heart is a liar or bribed, what does he do with him? How does he break free from that?

M. Laitman: That's all our work, we pray for distancing ourselves from the bad judge. 

Student: We simply pray to the Creator, move me away from this judge? 

M. Laitman: Yes?

Student: In a state where a person has a true judge, then all day long he's in fear and careful not to do anything wrong, not to speak badly, not to think badly.

M. Laitman: He cleaves to this judge. 

Student: It sounds like a life of stress that you're always careful. Is this how we should live? 

M. Laitman: I don't think this is how it is. On the contrary, it gives a person a good feeling, a feeling of wholeness.

Student: Is there a stage, however, where a person is very much afraid of making mistakes?

M. Laitman: I wish, yes. We wish.

Question (Petah Tikva Center): (56:07) To continue the scrutiny we had here: He writes in the end that the Creator is meticulous with the righteous as a hairsbreadth. And when you feel that you're a great sinner, do not be alarmed, it's actually a sign that you're being brought closer from above. Then he says that one must overcome and take upon himself the burden of the kingdom of heaven. That's the person's role to overcome, how do we do it? 

M. Laitman: They give him disturbances along the way and if he overcomes them, he cleaves to the ruling force.

Student: From where does he take the forces to overcome because these states are not simple when he discovers his sins. 

M. Laitman: From society and from prayer. 

Student: What should the prayer be, how does he pray, what does he ask for? 

M. Laitman: The Creator will help, the Creator will do. 

Student: The Creator will do, meaning, correct his will to receive towards bestowal? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (57:24) It's a matter of he who comes to be defiled. When does a person enter this state when he's searching for the recognition of evil within him? Only after he has attained a certain measure of wholeness on the right, right? He speaks about three lines here.

M. Laitman: We have what to compare to. 

Student: The order of the work is that, first of all, we search for the greatness and importance of the King and the feeling of wholeness. Only then we can begin to search for the evil within him, and the purpose of finding the evil is? 

M. Laitman: The purpose of finding the evil is, for us, to locate the evil against the good. 

Student: Can we say that the more one is successful in achieving good, to the same measure, he will discover the evil in him? Meaning, he has what to work against?

M. Laitman: Yes. 

Student: Now this issue of asking that more evil will be opened for him. When he's already on the left, he should ask to open up more evil, then what is the request here on the left? Only that he will be shown the measure of evil, that it is harmful to holiness?

M. Laitman: Yes, he has to reveal the evil in him, otherwise how will he advance? 

Student: A person wants to advance, he wants to attain as much greatness of the King as possible. This is why he asks the Creator to show him the measure of the bad in him so that each time he will be able to take more steps.

M. Laitman: Yes.

Question (Petah Tikva Center): (59:28) He writes that man must feel what the losses of impurity are, meaning what he lost. By knowing that he's in impurity, what he would gain. And now, when he's an impurity, what he loses. According to what he wrote here, it seems that feeling the impurity is something important because then he knows.

M. Laitman: And how? Of course, because then he knows to appreciate where he should have been and where he is now, and he has, like in every state in life. The difference between the desirable state and the present state, that's how we can choose things and we can advance.

Student: Yes, just the feeling, the recognition of evil, this impurity, isn't pleasant. It's that the body really resists it.

M. Laitman: There's no other way to protect himself.

Student: How can a person ask, or even think, in a direction that gives him an unpleasant feeling? Not pleasant, it's from inside, it tears him up. How could he ask for such a thing? 

M. Laitman: I can't explain it to you. He is not asking for the evil, he's not asking for the evil. And if he is asking, he's asking to see the evil in him, in order to be aware of it, in order to rise above it. That's why it's not about connecting with the evil, but without the revelation of the evil, how can we advance toward the good, how can we approach the good? 

Student: Yes, once you feel the bad, you miss the good. From inside, you want it like oxygen. There are states that this evil is revealed many times in the same clothing, then you feel even worse. Because then you say that it's like it doubles the bad because if it's revealed in other ways, at least there's a feeling of advancement. You think, I went through this so now I'm in a different state of evil. If it's in the same clothing, it's very frustrating. 

M. Laitman: And that's, we have to get ourselves used to it. That the evil unfolds and it's before us, and we have to know how we raise ourselves above it. And thus, move forward.

Student: How to relate, correctly, there's like that thing about looking back. There's like a cycle that you reach a state that you make efforts and work and suddenly you feel good. Then another fall comes, according to what I understand from this means that you're in impurity, again. Then you start yearning for the good again and it keeps repeating itself all the time, this returning, it's frustrating. How to relate to it correctly in order to feel that you're in a process of advancement and not walking in your place. 

M. Laitman: You have to enter this game and then each time, according to your state, ask for something for progress.

Student: The progress is in the same way all the time. You can't run away from this circle. It's like a magic circle that you can never come out of it. You entered impurity, you feel you lost. And this loss, you just want to go back to what you had before. 

M. Laitman: Yes.

Student: Then some time goes away, and boom, you fall again. And then it's like a cycle.

M. Laitman: No, no, no, it never repeats, it never repeats. 

Student: You say it doesn't, I know, you said many times that it just seems the same and it doesn't repeat. In the feeling, it does, how to relate to it even though the feeling is to see it in the way you're seeing it.

M. Laitman: If you are in a correct environment, you advance each time from degree to degree.

Student: The right work in society can bring us to see that it's not repeating itself but it's really an advancement? 

M. Laitman: Yes, pay attention to it.

Question (Petah Tikva Center): (01:05:13) It says that King David said, Arise, O God, judge the earth, for you will inherit all the nations. What is that prayer and how can we achieve that, how do we attain it? 

M. Laitman: How will we attain it? By always trying to rise above it.

Student: Is that the complete correction when we inherit all the nations in our hearts?

M. Laitman:  Yes.

Question (Petah Tikva Center): (01:06:26) When we enter this game, what exactly are we asking for advancement?

M. Laitman: We're asking for forces that will advance us to truth. That we’ll have more force of bestowal, and that's how we advance.

Question (Petah Tikva Center): (01:07:00) I want to focus a question that was asked: You said to ask the Creator to attain the evil and the will to receive it to oneself. It's always revealed, why should I ask for that evil? It's even scary to ask for such a thing. 

M. Laitman: It's scary, on the one hand, but on the other hand, actually, by the evil, I feel how I need the Creator. And how, by this acknowledgment, I've reached the good. 

Student: Is it the evil in me, is it around me? 

M. Laitman: Yes, of course it's within me. Whenever we discover the evil, we recognize it within us.

Student: Once I'm in that place, what's the next action when it's shown to me.

M. Laitman: Say it again?

Student: When I already discover, I asked for it, these things are shown to me. How to not fall into a place where I just devour my heart or keep feeling bad about it. It's hard to come out of that place because you're always blaming yourself. 

M. Laitman: No, no, no, that's incorrect. In that, we actually have to settle all of those forces that arise within us and thus advance. Yes, to balance them, to balance these forces.

Question (Petah Tikva Center): (01:09:10) It's written that the will to receive is impurity, meaning that it brings the stupidity of the heart. What is the stupidity of the heart? 

M. Laitman: That the heart can't exactly choose between purity and impurity. 

Question (Petah Tikva Center): (01:10:01) It says here, at the end of the lecture, it says, at the end of the article, how much suffering he feels when he knows that he's impure and how much pleasure he would have felt when he knows that he's in holiness. How to describe that pleasure of holiness and not let that thought fall into the will to receive.

M. Laitman: Simple, always ask, always ask. To the extent that all of these pleasures exist in bestowal, I want to detect them, to sense them, to adhere to them. 

Student: It's difficult to even think of pleasure, the moment I say pleasure, I'm already feeling it in the will to receive. 

M. Laitman: I don't understand the question, then. 

Student: We are aiming to walk in the path of bestowal, right? 

M. Laitman: Yes.

Student: Sometimes it's expressed when we talk about the pleasure of bestowal. The question is how to be cautious not to fall into the will to receive while I am following the path of bestowal. 

M. Laitman: Does anyone understand what he's saying? 

Question (Petah Tikva Center): (01:12:00) What the friend is asking, that I have to depict the pleasure of bestowal.

M. Laitman: Yes? 

Student: Once I start imagining it, the ego grabs it right away.

M. Laitman: Yes?

Student: How not to let him take it and grab it. 

M. Laitman: I don't have an answer to his question. We should be watchful that fulfillment will not escape and fill the vessels of reception. Yes, that depends on the person, how far and opposite he is from reception, then he holds himself.

Question (Petah Tikva Center): (01:13:17) What gives a person the ability to rise above reason, above his will to receive? 

M. Laitman: What gives him the ability? Only prayer, only prayer to the Creator.

Student: He who comes to purify is aided. What does it mean, what should develop in a person that he'll come? 

M. Laitman: That's according to the process that a person cannot see how these degrees develop within him. 

Question (Petah Tikva Center): (01:14:20) When a person feels that he sins, he must know that the Creator let him feel that there's a King in the world. And that the feeling of the sin is according to his greatness of the Creator. It's written it's a sign that he's brought closer from above and he has to overcome 

M. Laitman: Yes?

Student: How can you overcome the understanding that he sinned, with more prayer? 

M. Laitman: Say the question, again, how can a person?

Student: To overcome, he understands that he's sinned. 

M. Laitman: Yes?

Student: He sees the greatness of the King, he tried, he was before the Creator, before the Ten. He feels that he can't even though he really tried, he feels that he sinned. How can you overcome, more prayer? First, we heard that he prays so he gets recognition of evil. That he built a vessel on him so what does he do when he feels the sin, that he's unsuccessful?

M. Laitman: There's nothing he can do besides prayer, only prayer.

Question (Petah Tikva Center): (01:16:04) We started Passover and the preparation in the Ten was strong to come out of Egypt. Today, I feel that every time we ask from the Creator to connect us, He does the opposite. Today, I feel even further away from the friends. I wanted to come closer to the friends, I asked from the Creator to connect us. There was a positive state and now I feel the opposite completely. I feel further away, what I See before my eyes is, who are these people, who are something completely different? 

M. Laitman: Yes?

Student: Why does the Creator,  when I want, I asked the Creator to help me connect. He takes me further away from the friends 

M. Laitman: You don't have an answer to that?

Student: I don't know, I can say that He wants me to give me even more work that I want to do.

M. Laitman: Yes.

Student: It's not enough, I don’t know, it doesn't let me be an adhesion with the friends, He never gives

M. Laitman:  Does anyone have an answer? Wait 

Question (Petah Tikva Center): (01:18:18) it's a sign that he reached a certain measure of connection in relation towards the friends. Then the true state is revealed to him where else he has to work in connection towards them. That's the aid he gets from above. Just as he wrote that if you have a desire to reveal the truth, he's given even more impurity, he's even aided more so he has a place to pray from the bottom of the heart.

M. Laitman: Do you agree? You don't know?

Question (Petah Tikva Center): (01:19:13) Rabash explains that the order of the work has to be in one thing, to work against man's reason, maybe we could read that. 

M. Laitman: Go ahead.

Student: He explains with Isaac that it's Bina, and it's the only reason a person has, and you have to slaughter it and ask from the Creator. If we could read it.

M. Laitman: You already mentioned twice to read it, so read it. 

Student: The reader should, if he could read it. 

M. Laitman: Read.

Reading: (01:20:12) “... The order of the work should be primarily about one thing …”

The order of the work should be primarily about one thing: to work against man’s reason. That is, when a person is told that he must work for the sake of the Creator and not for himself, this is against man’s reason. After all, it is written, “And lives by them, and not that he will die.” It follows that this contradicts the purpose of creation, which is to do good to His creations.

We can interpret this through Abraham’s trial. On one hand, the Creator told him, “for through Isaac your descendants shall be named,” but then it is written, “Take now your son, your only son, and offer him there as a burnt offering.” We should interpret this in the work. “Your Ben [son]” comes from the word Bina, meaning Havanah [understanding]. “Your only one,” meaning the only understanding that there is in man, which man guards with his heart and soul so that no harm will come to it, namely the will to receive for his own sake. “And offer him as a burnt offering,” meaning slaughter the will to receive for one’s own sake, cancel it, and work only with the desire to bestow and not with the will to receive.

Afterward, He said, “Do not stretch out your hand against the lad.” We should interpret that we should not say that he should revoke the will to receive. Rather, one should work so he can use the will to receive in order to bestow, and the parts that he cannot direct in order to bestow are forbidden to use.

Question (Petah Tikva Center): (01:22:51) Here it is written, that when a person has to judge himself on his spiritual state. Then he brings it before the judge in his heart to determine if he is, how to judge your spiritual state if you don't have a true judge? You always calculate incorrectly. 

M. Laitman: And? And then what? 

Student: Here, it's recommended to give yourself, to judge yourself. Then it says that sometimes the judge justifies, meaning he can't pay his debt. Meaning, I justify myself, and not the master, how should I judge myself correctly on my state? How to judge myself, correctly, because I can't judge myself. Then I see I judge myself, incorrectly, what's the benefit of this process? 

M. Laitman: The good outcomes are that for the future you already know how to better arrange yourself.

Question (Holland): (01:24:36) What is the meaning of, let's say, the sign of feeling sinning, as regarded a punishment and not a reward? 

M. Laitman: What is the sign of feeling the sin within the person? That he feels that he sinned and out of that he raises a prayer.

Student: Why is it considered a punishment, what I've written here, and not a reward? 

M. Laitman: You're right, I can't answer you right now. I have something completely different in my mind.

Student: How can we work, let's say, with a feeling of that it is a punishment here, let's say, like it's written in the Ten? How should we work with, you know, feeling it as a punishment, like it's written here? 

M. Laitman: It can't be because there are no punishments. Because from above, from the Creator, we don't receive punishments. Rather, if we think of it as a punishment, then it isn't. Where does it write about it, that whatever you think of as punishment?

Reader: Everything's corrections by the Rabash.

M. Laitman: Yes, all corrections, it's all corrections.

Question (Petah Tikva Center): (01:27:03) I've seen that a person feels himself distant every time more. I, in my work, feel the friend's always is greater than me. How to help a friend through prayer or better relation? What else can I do for him?

M. Laitman: Nothing, only prayer. 

Question (Czechoslovak 4): (01:27:37)  I have two questions about the judges taking bribe. The first question is: Are these judges taking bribes, our ego, resisting to reveal our will to receive? 

M. Laitman: Yes. Okay, what’s next?

Student: The second question is: How can we identify these corrupted judges?

M. Laitman: What does he write about it, what does he write about the corrupt judges? Have you got some answer to it?

Question (Petah Tikva Center): (01:29:01) That the judge condemns not himself because he's always concerned about his self-benefit.

M. Laitman: All right, how do we identify that judge?

Question (Petah Tikva Center): (01:29:22) You judge yourself, so you have no choice but to ask for mercy from the Creator. 

M. Laitman: Okay. 

Question (Petah Tikva Center): (01:29:37) He writes that there is no true judge but the Creator himself. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:30:01) About the stupidity of the heart and all that. For me, I guess that judge isn't really working. I don't have spirituality, I don't have bestow, I don't feel I'm advancing or anything. Even more, like the friend said that, you're going backwards. It feels like that hatred is inserted into my brain. There's friends here, I can't stand, and that's, we're using soft words. Also, the world Kli, even more, you tell them, come and my blood is boiling, I can't even sit down.

M. Laitman: And?

Student: It's not me, I know it's a mistake, I know it's incorrect, I know they're good and they invest, I know it. It’s felt like it's inserted into my head.

M. Laitman: Okay? 

Student: I don't even have the option to pray, I don't have the ability to ask. If you ask, nothing changes, it just gets worse. I don't have the ability to do anything. It's like put over my head, that's unfounded hatred. There's no explanation, there's no meaning, you can't correct it with your brain.

M. Laitman: There is an explanation and there is a reason. The Creator is doing it, None Else Besides Him, He's doing it.

Student: I am speaking to a white page, there's nothing. I'm asking and nothing changes for a long time already. 

M. Laitman: If you will, truly, start detecting all the thoughts and desires that come to you, then behind them, you will be able to detect the Creator.

Student: I feel like it's just inserted into my head, it's not that it comes from me, it's put in there. 

M. Laitman: Excellent, I'm saying that's excellent.

Student: Okay, I also can't ask for it, even if you ask, nothing happens, it doesn't change.

M. Laitman: It doesn't happen, right away. When you go to some government office, they tell you, come back in a few months, or even when you go to a clinic.

Student: What, the DMV is the Creator?

M. Laitman: Yes, even worse. 

Student: Let's not joke.

M. Laitman:  No, no, I'm not joking, I'm not joking. All of that is organized this way in order to establish within us, the will to receive and the will to bestow, and the demands on our part towards the Creator, who's governing these two forces of nature. That He will govern them properly.

Student: The purpose is to correct the hatred, it has to be corrected. 

M. Laitman: Well, I don't know, I don't know. You see that hatred is a central force in reality. 

Student: Yes, there has to be the other side, too. It has to be balanced, not only to be on one side.

M. Laitman: Yes, yes, and?

Student: That’s what I’m saying, it’s a long time that I’m not successful. I feel like it's put in my head, you hate them, and I don't want to. I know I'm not supposed to hate them. I only hear those names and I want to shoot a missile into their car. I can't control it, it's not in my hands. 

M. Laitman: You have to, you have to be in control. You have to control it and get closer to all the friends. It doesn't matter how they seem to appear to you. 

Student: What do you mean, how they appear to me?

M. Laitman: The Creator sets them up in such a way that by correcting your attitude towards them, to them, you'll get to the right attitude to the Creator and all of creation.

Student: Just to ask you, and if you don't see changes, to keep.

M. Laitman: Yes, yes, yes, yes. Good luck.

Question (Petah Tikva Center): (01:35:11) Is it important to know a current state, right? How important is it that he knows his next state that he must reach?

M. Laitman: Yes.

Student: If he doesn't locate it and doesn't understand what the next state is, what in that case? 

M. Laitman: If not, then no.

Student: He won't advance to the next state as long as he didn't attain what it's supposed to be? 

M. Laitman: No, he has to prepare himself for the next state. What does it mean to prepare himself? As much as possible to rise to a will to bestow and ask for it with all the possible strength he can muster within. 

Student: That's a general  preparation in every state?

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:36:37) A person comes to work, he reveals the sin. He scrutinizes it to the extent that he can cause damage to the others. He scrutinizes it inside, to that measure, he asks for help from the Creator to overcome and not touch it because he can't bestow with that desire. According to his prayer, sometimes he gets help and sometimes, he doesn't, he can scrutinize it. What sign does he get that can help him scrutinize what to touch and what not to touch, and how to measure the damage he can cause? 

M. Laitman: Well, let's say that's an answer, that's a question, how do we answer it? Or you haven't heard the question. 

Question (Petah Tikva Center): (01:37:54) How can a person understand the damage he causes by sinning now, that he's not precise in his work or recognized? How does he measure the damage he's done? 

M. Laitman: Why is that important to him?

Student: Because according to that, he'll try not to come back there. 

Question (Petah Tikva Center): (01:38:29) If he discovers the evil in him, he wants to pray to correct the evil. The evil is measured according to the damage that he causes others. Is that correct? 

M. Laitman: The evil is what?

Student:  It's measured according to the damage I might cause others.

M. Laitman: Let's say.

Student: Because the Creator is still under concealment, my vessel is only the Ten or the community, right? In order to close the gap, I have to pray so as to correct the evil. 

M. Laitman: Yes.

Student: How does a person know that he has now received some force that has corrected him? 

M. Laitman: How does a person know?

Student: Yes, maybe I'll clarify, I'm asking this: Sometimes I see evil or sin, and you pray you receive a force to overcome, sometimes you don't. The way to measure the evil is the same process because I measure it according to the friends. 

M. Laitman: Yes.

Student: Now there is maybe a force to overcome, and it comes towards the friends so it's clear that it's evil. Sometimes I feel that it's evil, but I don't want to touch it. I have no force to overcome. Sometimes you have it, sometimes you don't. How does the Creator determine that now you scrutinize something, and you receive strength to overcome? Then there's another scrutiny of the evil, where you don't even want to touch it, you have no force to overcome it. Then if you actually touch it, and you see the whole process in front of your eyes, you see the evil but what do you do? 

M. Laitman: So, what's the answer, who can reply?

Question (Petah Tikva Center): (01:41:14) Rabash writes here that the parts that he cannot aim in order to bestow, they cannot be used. So, if I understood the friend, I know that I can't use it, but it turns out I do. How do I overcome it to not use these desires, those parts? He's just supposed to put it aside if he knows he can't use it because he leaves that for receiving the next force, strength to overcome. 

M. Laitman: If that's so simple.

Question (Petah Tikva Center): (01:42:03) If you're already using it, so use it all the way and feel it properly. That's basically, if you're already in it, then go with it all the way and feel the sin.

M. Laitman: All right, and what is your friend saying? 

Question (Petah Tikva Center): (01:42:29) If you could read, it's not simple, but Rabash summarizes it in one paragraph. It starts that a person must ask the Creator.

Reader: “...A person must pray to the Creator to help him …” A person should ask the Creator to help him grasp the evil that is found in the will to receive for oneself, meaning that the Creator will help him feel the loss that the will to receive for oneself causes him, and how much he could gain if he had the power of the desire to bestow. In other words, great Tuma’a or small Tuma’a and great Kedusha or small Kedusha are not measured by the size of the Tuma’a or Kedusha, but by the measure of harm that the Tuma’a brings, and the measure of importance that the Kedusha brings, meaning how much he suffers when he knows that he is impure and how much pleasure he would feel when he knows that he is in Kedusha.

Student: Also, yesterday we read in the Ten that there is stay away from good or from bad or come closer to the good, so it's more importance of society. 

M. Laitman: Okay. 

Reader: We have a few more short articles to summarize.

M. Laitman: Go ahead.

Reader: (01:44:21) Let's sing a song first.