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

Daily Lesson (Morning), June 14, 2024.

Part 1: Rabash. Letter 32.

Reader: Hello, we will be reading from The Writings of Rabash, Letter number 32. You can find all of our texts on kabbalahmedia.info and through the Arvut platform. Now, anyone asking a question here, is requested to stand up, hold the microphone close to his mouth and speak loudly and clearly.

Reading Letter 32: (00:33)

April 12, 1957

To the friends, may they live forever,

It has been awhile since I have received letters from you. Although I’ve known the excuses for some time, it is also clear to you that the biggest problem is that you have excuses. Let us hope that the Creator will help us.

Since the festival of Passover is approaching, let us talk a little bit about the matter of blood of Pesach (Passover) and the blood of circumcision. Dam (blood) means Demama (silence/stillness), as in, “And Aaron kept silent,” and “Be silent for the Lord.” That is, he does not ask why he has questions.

To understand the above we should precede with the words of our sages. “Our sages said, ‘Those who are offended but do not offend, degraded but do not respond, work out of love and delight in pain, the verse says about them, ‘And those who love Him will be like the rising of the sun in its might.’’” RASHI interprets that they perform Mitzvot (commandments) out of love for the Creator to not take reward, and not because of fear of calamity (Gitin 36b).

This means that when a person begins to work with great exertion, more than he has received by upbringing, a demand forms in his heart. Finally, he asks and says that according to the measure of his work and toil in Torah and Mitzvot beyond his contemporaries the Creator should have been revealed to him a long time ago, and should have revealed to him the flavors (also reasons) of Torah and Mitzvot, and should have played with him, as it is written, “Israel, in whom I glorify Myself,” meaning that the Creator plays with the servants of the Creator.

Yet, he sees the opposite—that through all his labor and toil, he went backwards compared to his contemporaries. Thus, instead of hearing the voice of the Creator speaking to him, he hears his own disgrace, as it is written, “With which Your enemies have cursed” (Psalms 89). That is, his is not being treated properly (it follows that all his toil and labor in Torah and work is at risk).

At that time he feels offended, insulted, for he is at a higher degree than his contemporaries. And although at such a time he cannot see any sign of greatness about his contemporaries, he still says to himself, “If others had the work schedule and knowledge in Torah that I have, the Creator would certainly listen to their words and their labor would not be in vain (I mixed two things together here: mind, for those who understand, and also despair, for those who understand).

It is known that truth is the most important, meaning that “All that a judge has is what his eyes see.” Therefore, if he sees his true state, with all the thoughts that trouble his mind, he receives from this two things: 1) he feels insulted—that he is not taken into account; 2) subsequently, he comes to the 2nd state, where he hears his offence. For this reason, at that time he feels great torments when he tries to hang on in that state.

This is the meaning of, “Who are offended,” who feel offended, meaning that he is not being noticed. “…but do not offend” means that it is as in operator and operation. The operation is that he feels offended. The operator, who works, is called “offend.” He says that the Creator’s intention is not to insult him, but on the contrary, it is the conduct of the Creator to do good.

Also, he is “degraded but does not respond,” meaning that he does not make excuses, as in “Ethiopia quickly stretches out her hands to God” (Psalms 68).

The question is “What is the truth?” That is, why did the Creator make him feel such a lowly and painful state? The thing is that when a person begins to work Lishma (for Her sake), meaning not for any reward for his labor, and takes upon himself in both mind and heart to be clean, without any self-interest, he is allowed from above to see his state—if his aim is truly Lishma. Then, if he survives the test, he is let into the Creator’s palace and sits in the shadow of the King.

It follows that only here, in this state, can he discover his true measure of love of the Creator, and not take reward because now he has nothing but pain. This is regarded as the way of the Torah being, “You will lead a life of sorrow.” In other words, before one passes the state of “a life of sorrow,” when the labor is sufficient to find the Creator, his only grip is the grace of holiness.

It is as Baal HaSulam explained about the words of our sages, “A woman with a bottle full of feces, and everyone is running after her.” It is as I have explained to you the explanation that cannot be put in writing. This is regarded as “Ester was greenish, and a thread of grace was drawn upon her,” as in, “Her father indeed spat in her face.”

Here is where we need help from above, and this is the meaning of the Passover blood and the blood of the circumcision. That is, when we can hang on and keep quiet at the time of Torah, called Peh-Sach (Pesach [speaking mouth]), and during the performance of the Mitzvot implied in the commandment to circumcise, then we are rewarded with coming out of exile and entering redemption, which is the flavors (and reasons) of Torah and Mitzvot.

The letter stayed with me and I did not send it. Now, tomorrow I am going to America, meaning on the first of Iyar TaShYaZ (May 2, 1957), so I am sending you the letter.

Your friend, Baruch Shalom HaLevi Ashlag

Question (Petah Tikva Center): (10:40) That feeling of insult a person feels, where does it stem from?

M. Laitman: He is making a calculation. What did he do to the Creator, his creation, and what did he receive?

Student: Is that a feeling of shame? Is it a kind of shame?

M. Laitman: Yes.

Student: And when a person feels insulted, that the Creator is not treating him properly, how does he come out of that state?

M. Laitman: I guess he feels that he does not deserve it. What do you think?

Student: Supposedly.

M. Laitman: So we have to check: Does it have a foundation, any foundation? Does he truly deserve a different kind of attitude?

Student: Does he have room to demand a different treatment? He feels he should require a different treatment, or should he just be silent?

M. Laitman: No, the feeling that comes to him can only bring him to demand to check what does, what should he receive, what does he deserve to receive, and why is it different than what he feels? Then if he feels that, if he feels that there is a difference in the feeling, then he has a complaint. And if he has a complaint, then he raises it to the Creator.

Student: How do you stay silent in a state where he feels offended, and not to complain but use it as an argument for prayer, not as a complaint?

M. Laitman: He needs to know his truth, his correct state, where he can be and where he is. And in the relationship between the two, that's where he sees himself. Is he getting closer to the Creator, or is he moving farther away from Him?

Student: I'm saying, let's say a friend insults me. My instinctive response is to reciprocate, right? So the question is, with the Creator, how not to just complain in response but remain silent and use it, correctly?

M. Laitman: This can be only relative to that decision, to that feeling that we need to arrange from the Creator, from us to the Creator. And it can't be that a person is just, is being just, and that he determines; rather first, we need to determine what is our own effort. Relative to whom do we measure ourselves? Hence, there isn't a state here where a person can complain to the Creator. He should, first, balance himself: Who is he, and relative to whom should he position himself, hold himself. And then it comes to a state where he can arrange the solution.

Question (Petah Tikva Center): (16:26) Can we elaborate a bit further, or open this up? When does a person have a claim against the Creator, and when does he not?

M. Laitman: When he has it, he has it.

Student: If he gets insulted or he gets suffering, he doesn't understand why he receives this.

M. Laitman: Meaning a person has complaints, reactions let's say, not a complaint, he has a reaction. He's got instinctive reactions to insults and offense, all kinds of things, that's one thing. Does he scrutinize it or not, that is the question, that's one, and the second question is, what does he do after scrutinizing the degree of the harm he suffered.

Student: If he scrutinizes it properly, chances are he won't repeat the same specific case, right?

M. Laitman: Yes.

Student: So if it repeats, it's a sign that he didn't scrutinize it correctly, right?

M. Laitman: Yes.

Student: So, from a place where he sees that something keeps repeating, and he understands that probably the scrutiny is incorrect, then he has a claim. Can he come to the Creator and tell Him, help me scrutinize correctly?

M. Laitman: You can say that in any case. To ask for help for the scrutiny about the Creator's attitude toward him, you can ask for that at any time.

Student: And what happens, how to be sensitive to this assistance? Because the Creator really helps. He helps, He gives us everything, and still we have a hard time understanding Him, hearing that delicate point He's making. So how to focus more with that direction?

M. Laitman: This also comes from above, from the Creator. It depends on which wrappers, wrappings, the Creator wraps His attitude to the person.

Question (Petah Tikva Center): (19:53) He writes that when a person enters the work Lishma, for Her sake, meaning not to receive any reward for his exertion, he takes upon himself, both in mind and heart, to be pure without any intention to receive. Then from above he is given a place where he can see his state and see if his intention is truly Lishma. Then, if he survives the test, he is let into the Creator's palace and he sits in the shadow of the King. And to continue a little bit: It follows that only here, in this state, he can discover his true measure of the love of the Creator and not to receive reward because now he has nothing but pain, no suffering. This is regarded as the way of the Torah being, you will lead a life of sorrow.

M. Laitman: What is the question?

Student: The question is how in a state of a life of sorrow do we correctly receive the torments, the suffering, because it's the path of Torah?

M. Laitman: What is the path of Torah?

Student: One needs to agree with the suffering. He's not supposed to cry over it and be sorrowful for the suffering. So how, what is that state where he has the power to be in the shadow of the King, living a life of sorrow but not requiring any rewards. And agreeing to be in that state, even being happy, pleased to be in that state?

M. Laitman: I guess he's making a calculation.

Student: What is the calculation?

M. Laitman: Calculation of what he calculates, what he can do in that state in order to reach the goal, reach his goal.

Student: What can he do in such a state?

M. Laitman: Only ask, pray, lower his head, and agree to the Creator's conditions.

Student: This is what he asks?

M. Laitman: If he wants to come to adhesion, then that's what he's asking for.

Student: And then he receives powers to submit and agree to those conditions?

M. Laitman: Yes.

Student: And then what feeling spreads in him, what?

M. Laitman: Out of the agreement to reveal the Creator the way He is, he absorbs the powers of truth from the Creator which make up, exactly, the middle line, and that's how he advances.

Student: He's allowed to do what?

M. Laitman: Both from the right and from the left, because the important thing for him is to be facing the Creator.

Student: How, in that state, it can't be called receiving?

M. Laitman: He makes a calculation that he doesn't want to receive anything unless it's going to advance him towards the truth.

Student: And him receiving the power, not to flee the state of suffering but rather to agree with it, doesn't it mean that he's receiving?

M. Laitman: Yes, he receives, but it's for the time being, according to his state, according to his degree. He identifies these things are necessary things that accompany him on the path.

Student: This is called Lishma, it's still called bestowal?

M. Laitman: Yes, of course.

Student: Why? What is this distinction where he receives forces to remain in that state and yet he's not called receiving for himself? What is that discernment?

M. Laitman: There's no such thing where a person receives something, how shall I put it, I would say like this: Everything that a person is asking for, is receiving, is feeling, he measures himself relative to that. And all those things come ultimately from the Creator. And a person values himself, accordingly, and out of that he establishes himself, he builds himself.

Question (Petah Tikva Center): (26:35) Can a person be without any self-interest, is that an option even? I feel it can only be a miracle that comes from the Creator for a person to, I'm telling myself, I want to enter the King's hall, I feel that that is for myself. He says that only in that way I can reach it. So, is there such an opportunity, such an ability to do something without self-interest?

M. Laitman: There is when a person comes to the qualities of the Creator and he accepts them, and he balances and arranges them. He sort of zeroes himself out and he reaches probably the qualities of the Creator, and that becomes his natural state.

Student: So, perhaps to continue what you said to the friend, before, does it mean to reveal the Creator as He truly is, or as one truly is?

M. Laitman: It depends on how much a person is capable of rising, then he discovers that to that extent, to the extent that he raises the Creator in his eyes, so he is raising himself and he is in equivalence of form with the upper force.

Student: According to what you describe, and I feel that that's part of the path, you feel like you're never doing enough to give contentment to the Creator. You always feel some divide here. That you're always in a kind of sorrow that you're not there enough for Him.

M. Laitman: Yes, why does it happen? Because a person thinks, can weigh, evaluate only himself and not his environment. But if, one time, he will reach a state where he pulls the environment toward him and bow down before them. It will be exactly the same measure of annulment that will raise him to the general degree.

Student: Excuse me, what does it mean to draw the environment towards me? What does it mean?

M. Laitman: It's when you're working with a desire of the environment.

Student: So that I exist only for the friends, I myself don't exist.

M. Laitman: Yes.

Student: Can I ask another question, please?

M. Laitman: Perhaps.

Student: He says, you will live a life of sorrow, and only in that time can a person find the true answer and return to the Creator. So, is that the sorrow where you feel that gap always between you and finding the Creator, which is infinite actually, where there is always that divide between us and Him?

M. Laitman: Yes.

Question (Petah Tikva Center): (30:17) Our friend read this part of the article, and there is a verse there: One is given room from above to be able to see his state. The person, in his daily life, the person receives many situations, many states. How can he identify from all these things that now he's got an opportunity to measure his state?

M. Laitman: That is also according to the person, relative to his discernment, where he checks himself and he measures himself and he weighs himself. But that's how he measures it.

Student: Measuring in relation to what?

M. Laitman: In relation to what he thinks is the truth.

Student: When he writes that one is given from above, from the heavens, I thought that one thing that was clearly given to us from the heavens is the ten, is that right?

M. Laitman: That's correct.

Student: So, now with the ten, if a person wants to use it as a measure, as a means by which to measure himself, how does he use the ten to measure his own state?

M. Laitman: How does he get the right help? Simply announce before them completely and he resets himself in this case. And then he can begin to rebuild himself and he reaches this zero.

Student: To feel that discernment, that phenomenon towards the ten, you say that one should feel as zero, as nothing. So, where does one live? Where does he operate? Where is his will?

M. Laitman: In the ten.

Student: And what is the zero, what does it mean to feel zero? What does a person do from that point?

M. Laitman: Someone who by himself does not exist.

Student: But are there active things he should do to awaken the ten?

M. Laitman: He needs to be extremely active to be in it.

Student: So actually a zero is one who pushes them forward, awakens them, right? It's not a passive thing.

Question (Petah Tikva Center): (33:41) It's written here, we'll talk about the blood of Passover and the blood of circumcision. And the meaning of Dam, blood, means silence, as in Aaron kept silent, and be silent for the Lord. That is, he does not ask why he has questions. What does it mean that one does not ask why he has questions? And what is the meaning of the blood, Dam?

M. Laitman: Blood is Gevurot. It's a revelation of Gevurot in the state. And when he discovers it, he needs to work.

Student: What does it mean that he doesn't ask?

M. Laitman: He doesn't ask, he's not asking for a solution from above.

Question (Petah Tikva Center): (34:55) He writes, here's the place where assistance from above is required, that's the matter of the blood of Passover, the blood of circumcision. Meaning that we need to hold on and to remain silent in the time of Torah, meaning Passover and the time of commandments implied in the commandments of circumcision. And then we exit the exile and enter redemption. What is the meaning of remaining silent in the time of Torah?

M. Laitman: To subjugate oneself relative to all the conditions when he feels the Torah, all the conditions that he feels the Torah opening up to him, and in this way he comes to annulment.

Student: Why should he, no, rather, what does the Torah open up for him that he should stay silent about?

M. Laitman: The Torah opens up horizons, new horizons for him, new degrees, states, and he has to be ready to annul himself toward them.

Student: It's also written here, to hold on, meaning that they can hold on, right?

M. Laitman: So, yes, to remain in these conditions that the Torah brings him.

Student: Yes, not to receive, directly.

M. Laitman: Yes.

Student: Now, if we want to work on that, to work on what he's writing here, to remain silent and to hold on, to work on these things in the ten, how do we do that? How should we work in the ten so as to succeed with what he's describing here?

M. Laitman: Only the connection between you. It will show you precisely where is the demand, the place, the state will be scrutinized, and you'll be able to do it.

Student: By connection, you mean to make efforts for the sake of connection?

M. Laitman: To exert in connection or to meet the condition each time?

Student: In that, with that context, I want to continue what you said to a friend. If I heard correctly, you said that being zero, being a zero means to serve the society.

M. Laitman: Yes.

Student: To initiate, to push it forward, right, that's the meaning of being a zero, not being passive, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (38:10) To continue that scrutiny, a person works in the ten, tries to help them, serve them, do everything we learn. Will there ever come a state where a person can perform these actions with an inner agreement? Or will there always be this inner struggle, and maybe it's better to have that inner struggle?

M. Laitman: The inner struggle has to be there. It's all for the good, but it doesn't relieve the person from work.

Student: I'm asking, in the work, should I reach a state where I agree to do this because what I see is that regardless of what happens, even if today I agree, tomorrow morning, again, something awakens in me, which, well, needs effort to overcome. Perhaps yesterday I made the effort, I did it, But today? Can a person ever come to a state where he agrees and it all flows? Or will there always be this inner struggle?

M. Laitman: Always.

Student: This struggle, can it be a hint for the person, an indication that the Creator is working with him? Can a person start being happy in that place?

M. Laitman: It's impossible.

Student: So, exactly in that place, what I see is that without the friend's support and without receiving some kind of something that uplifts you a bit above yourself, you really can't move anywhere. I don't know, exactly, how to ask this: Is it correct to say that without the Arvut that the friends give you, supporting you, maybe even if they don't understand what you're going through but we all have this pillow; without that you fall, that's what I feel.

M. Laitman: True, that's correct.

Student: How do we make sure that each friend here has this pillow in every ten? What can we do?

M. Laitman: In our inner attitude from each one to everyone.

Student: How can I be a good example for that thing because it's very internal, you can't see it from outside.

M. Laitman: Yes and no, I don't think it's that internal and you can't see anything. But a person's attitude, from one horse to another, you can see it, you can see in all kinds of reasons come scrutinies. And we see how each one feels and how much he closely relates to a friend.

Student: Have we come to a state where a ten can give an example to another ten? Or should we not engage in that?

M. Laitman: No, no, another ten is not even on the horizon.

Question (Petah Tikva Center): (41:56) He gives us this feeling that we have the key to enter Lishma. He writes, if within his intention to Lishma, if he stands the trial, then he's allowed into the King's palace. The question is: What does it mean if his intention is Lishma? We all want our intention to be Lishma. So how to do that? How can you tell what the intention Lishma is when you don't know, when you don't feel it? And then he says well, he doesn't actually answer it. He only opens the subject, he gives this explosive sentence and now we have to understand what he means. That if I had the right intention I'd already be in Lishma.

M. Laitman: No, don't make it so.

Student: So simple.

M. Laitman: Yes.

Student: So, what does he mean to enter the intention Lishma, what does it mean the intention to enter Lishma?

M. Laitman: That you are entirely prepared to help a friend in anything he may need.

Student: That seems to connect everything we've discussed thus far, being a zero and working together.

M. Laitman: Yes.

Question (Petah Tikva Center): (43:29) He says that when a person makes greater effort, a demand is generated in his heart, he feels he deserves to discover the Creator and the flavors of the Torah. So, what is that inner demand that forms in his heart? Why is it that when he exerts he suddenly begins demanding?

M. Laitman: He begins to demand the Creator, the revelation of the Creator and is not running away from it. Rather, he wants to reach such a state that's what's revealed to him that in truth this is his desire.

Student: So, a very deep demand for reward is formed?

M. Laitman: Well, let's say it's a reward. I'm not sure what exactly you're alluding to.

Student: He says with all my exertion and everything I do if it was someone else he would already have reached attainment, but I'm not given that. It appears as though the exertion builds in the person reward in order to receive. So, a demand should be formulated in him clearly to receive. So, what is the demand that's formed in the heart, what is the correct demand?

M. Laitman: The demand that appears in our hearts is the demand for connection with the Creator. To feel that a person arranges himself after the Creator.

Student: What does it mean to organize himself like the Creator, after the Creator?

M. Laitman: It means that he's willing to follow the Creator in His footsteps. Go behind Him.

Question (Petah Tikva Center): (46:02) He writes here that a person is given a place from above where he can see his state. So, that's the assistance the person receives. What happens if a person calculates and finds that he owes much to the friends, he owes much to the teacher and he has a feeling he will never pay up the debt?

M. Laitman: Yes.

Student: How do you live with that feeling, what do you do with it?

M. Laitman: What do you mean, what do you do with it?

Student: There are states in which a person feels he receives really great support from the ten. He feels that he owes them much. How does he live with that feeling that he owes so much to the friends and he doesn't know how to pay it back?

M. Laitman: He is looking for ways to repay them. What can he do, remain like that?

Student: How can one repay the friends?

M. Laitman: I don't know, it depends on what he discovers that they are lacking, that they wish to receive, that they have a need for. And then he comes to the ten in a different way, he completes them.

Student: Is there a way, he writes a lot about excuses, here in the article, three times. So, a person who tells himself excuses regarding why he is incapable of being in Lishma, it calms the person down. He is satisfied with the excuse. He calculates this way and that way with himself. But being rid of those calculations a person makes, that's not easy. Even if a person understands intellectually, he either understands that way or through despair. Those are two ways to reach understanding, right? So is there a state where a person never makes these calculations for himself? Or will it always be through falls and ascents?

M. Laitman: It's possible, I don't know, completely not demanding anything from himself?

Student: But is that where he should reach? Where he doesn't calculate at all for himself if there is suffering, no suffering?

M. Laitman: No, no, no, no, zero consideration of himself could be the worst possible thing, that he erases himself from this plea. The fact that he does everything in order to complete creation, that is his goal.

Student: And, agreeing with it, does that mean to yearn for adhesion, changing his nature so he's truly also in bestowal?

M. Laitman: Yes.

Question (Petah Tikva Center): (49:55) It's written that it's possible to hold on and remain silent during the Torah, the time of Torah. If that's possible, then one is awarded with exiting the exile and entering redemption. What does it mean to remain silent in the time of Torah?

M. Laitman: To accept what the Torah is saying.

Question (Petah Tikva Center): (50:29) What does it mean that one's grip is in the secret of the grace of holiness?

M. Laitman: As far as I understand, it means that his connection with the Torah will make him feel such a feeling that he would rather have that compared to anything else, and the one that gives him the power of silence.

Question (Petah Tikva Center): (51:55) How does prayer help the Creator to help us?

M. Laitman: Again.

Student: How does prayer help the Creator to help us?

M. Laitman: With the help of the prayer scrutinize those vessels with which you should be similar to the Creator, coming closer to the Creator. And that's why it helps you to reach a more balanced state, a closer state.

Student: What is there in the prayer that changes the created being's attitude?

M. Laitman: A prayer is anything. It's written about a prayer that it helps. That is what brings a person to the goal, prayer. It's another thing that appears small and simple, and who doesn't know how to ask? Babies know how to ask, grown-ups know how to ask, any person. There's seemingly nothing easier, closer to our nature, whose will is to receive. So, it's natural to ask. But it's incorrect because there are many conditions with the Creator. Many conditions, so that through those conditions, we are like a needle in a thread and we can pass all of our demands, our requests, our actions until we reach the goal. So, it seems to us, after all those calculations, that the prayer is something very, very highly complex. But we should delve into it.

Question (Kyiv 1): (55:43) You talked about the power of silence? Will we receive it as an outcome of our prayer?

M. Laitman: I didn't say that.

Student: We read in the beginning of the article about the power of Abraham's silence. What is that force, how to be silent, correctly?

M. Laitman: To be silent correctly is when a person likely agrees with everything that comes from the Creator and agrees to keep silent.

Student: How to follow the Creator? You said that we need to follow Him correctly to be prepared to follow Him.

M. Laitman: To correctly follow the Creator means to measure yourself in the group so that you are connected to the ten, with the inner force of the ten; and then more or less, you can be certain that you’re following the correct footsteps.

Question (Unity 3): (57:48) A state of shame. It is written that Cush raised their hands to God. So what does it mean that a person is running towards the Creator or running to the friends?

M. Laitman: Everything is done through the group, everything is only through the group.

Question (Belarus): (58:20) A question about the insults: How to help a friend manage an insult that remains himself like a baby, right, also, it is not something personal. In youth camp, there is a person whose role is to, how to help a friend who feels insulted?

M. Laitman: First of all, it is a personal feeling, I think it is not that important. But to bless them, one in front of the other, so, eventually they can scrutinize their relationship.

Student: It is most interesting here that there is no enmity on a personal basis here, but, for ten years I have been feeling insulted.

M. Laitman: You are treating these disturbances incorrectly.

Question (ITA 3): (01:00:00) How to feel the Creator if the will to receive always disconnects me from holiness, how do we work to balance this?

M. Laitman: You need to try and see the entire group together. One sphere, one ball, together. In this way, to try to get closer to them, embrace them, and enter, be among them, that's it. We're going to the next part.

Reader: (01:00:50) Yes, let's move to the next part of the lesson. And before that, let's sing a song.

Song: (01:00:57)

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