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

Daily Lesson (Morning) June 24, 2024.

Part 3: Mishna. Pirkei Avot.

Reader: Hello, we are reading from the “Chapters of Our Fathers,” chapter 2, item 1.

Reading Item 1: (00:14) Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.

Re-reading Item 1: (01:14) Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.

M. Laitman: I don't hear, I don't see.

Question (Petah Tikva Center): (02:23) Be careful with a simple commandment as with a grave one. What's the difference between a light commandment or a grave one, how do you measure them?

M. Laitman: There's probably a difference between the commandments and one can somehow sort them. This one is light and that one is more grave and then more and worse.

Student: In our work is it according to the intensity of the connection or what in our connection, how can I measure a commandment towards a Ten let's say?

M. Laitman: A commandment is measured according to the light of the Torah that it awakens. That's all I can say.

Student: Can I know what now brings more light to the Ten, into that level? I'm guessing it's probably very advanced, but can a person be able to know that it'll bring more light?

M. Laitman: Yes.

Question (Petah Tikva Center): (03:45) When we read these excerpts, it awakens a bank of knowledge that we accumulated from Rabash and from explanations. For instance, when a friend asked about the light commandment, so there's articles about it. Is it right to bring out of your memory all kinds of things, or to try and put it all on the side and connect to the text now?

M. Laitman: I am for connecting to this text.

Student: Because otherwise it's just wisdom that comes up.

M. Laitman: Yes.

Student: So what to connect with, its surrounding light, is an attempt to grasp the state of the Ten? What does it mean to connect to the text now?

M. Laitman: To the text that's before you.

Student: As what?

M. Laitman: As how you understand it, in simplicity. Simply.

Student: But again, understanding is wisdom.

M. Laitman: Don't get confused. Accept the text as it is, and you just want to know what the author meant. That's it. That's what I understand.

Question (Petah Tikva Center): (05:22) What commandments is he talking about? The practical ones that are in the Torah?

M. Laitman: Yes.

Question (Petah Tikva Center): (05:39) It's written according to what I understand, that we have to look at three things if we want not to reach sin. The first thing is know what's above you, an eye that sees, an ear that hears, and all your deeds are written in a book. So it seems like there's a piece of advice here, but it's not clear. What could help a person stay away from a sin? Observe these three things, and you won't reach a sin. Know what's above you, an eye that sees, an ear that hears, and all your deeds will be written in a book.

M. Laitman: So what are you asking?

Student: What are those things?

M. Laitman: That if you want to discern them, it helps you discover what's above you, and how your actions are written in the book. The book is considered the memory of the higher degree.

Student: How to use this so it will prevent a person to go in a wrong path?

M. Laitman: That depends on the extent to which a person looks at it, reads it, wants to incorporate it, returns, and that's how he's in the surrounding, the environment, where he also receives these things as in practice.

Question (Petah Tikva Center): (07:46) It feels like there's somebody watching over me, there's an eye, there's an ear, it's all written in a book.

M. Laitman: What did you think that there isn't?

Student: That's what I have to feel, that I'm being closed on, and the Creator is spying on me.

M. Laitman: Whoever wrote feels.

Student: Okay, so it gives advice to others.

M. Laitman: Yes.

Student: So what's the right way to feel the Creator? Something that's constantly testing me?

M. Laitman: Also, together with giving you all kinds of opportunities, confusing you even sometimes, in order for you to watch, just like in children.

Student: Should I be afraid of them?

Question (Petah Tikva Center): (08:41) Same matter. How? We learned Rabbi Akiva with the open book in the hand of his writing. How do you reach such a feeling that..?

M. Laitman: That what?

Student: That's what we're in here, that any deed, any thought, a person has to know that he's being checked. And to weigh whether to do it or to think about it. Yes, no, what's more correct? How do you reach such a state?

M. Laitman: If you were in a group, in an environment that thinks about this, cares about this, is worried about this, these things, to discover these things, how would you feel? How would it impact you?

Student: If there's a group of people, let's say alcoholics anonymous, or people that are watching a certain diet and they found out I ate something I wasn't supposed to, that I can understand. We help each other not to eat or not get drunk or so on. But here, it's every deed, every thought.

M. Laitman: Yes, well, this is the matter of exercises that we do.

Student: Also in the Ten, I don't feel that everybody's watched for every deed.

M. Laitman: Maybe it's you who doesn't feel it, like a baby, but the adults protect him all the time.

Student: I have to feel that the Ten is constantly checking me and watching over me.

M. Laitman: Yes, yes. And then it will help you watch over it.

Question (Petah Tikva Center): (10:43) We see that people's behavior when there's cameras around is different. It's the same thing. When you feel you're connected to the Creator, and you're under His eyes and ears, so you act differently, and your desire to come close to Him is different, and it's easier, it's not more difficult, it's easier because it's natural.

M. Laitman: Well then okay, yes. That's fine.

Question (Petah Tikva Center): (11:25) What does it mean that you don't know the reward of the commandments?

M. Laitman: Do you know?

Student: I don't know what I don't know.

M. Laitman: Well? That’s what he's talking about, that in truth, the true reward for a Mitzva, we don't know.

Student: That we can't know. That it's above reason.

M. Laitman: I don't know. What is written is written.

Reading Item 2: (12:02) Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures forever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

Re-reading Item 2: (12:49) Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures forever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

Question (Petah Tikva Center): (13:49) What does he say, that a person must work?

M. Laitman: That's something you can say in any place actually.

Student: That studying Torah without working causes a sin?

M. Laitman: Yes.

Reading Item 3: (14:16) Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.

Re-reading Item 3: (14:31) Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.

Question (Petah Tikva Center): (15:01) What does he mean here? The government, who to relate in such a way?

M. Laitman: What the matter of the authorities? I think it's in the hands of the heavens, where it is.

Student: Who is this authority that I have to relate to in this time, like this?

M. Laitman: Be careful in dealing with the ruling authorities, yes, for they do not befriend a person except for their own needs. Okay. For their own needs. They seem like friends when it is for their own interest, but they do not stand by a man in the hour of his distress. What's the question?

Student: Who is this authority? Is it someone external, or the shells, or what is he talking about?

M. Laitman: It's probably the upper system, from which we receive all the upper light, clothed in forces, Sefirot, and that is how we need through this to receive them correctly, and through them come closer to the Creator.

Student: It says that we can't count on this authority, that it just brings us closer for their own pleasure, and we can't trust them.

M. Laitman: Let's say.

Reading Item 4: (16:57) He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

Re-reading Item 4: (17:48) He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

Question (Petah Tikva Center): (18:46) What does it mean to reach the place of your friend? He said not to judge him until you're in his place.

M. Laitman: Well, as long as you're not in his place, in his forces, his conditions, and all that he has, you cannot say that you disagree or agree with him.

Student: So it's clear that you can't judge him until he reaches his place. Is there such a state that I can reach a friend's place?

M. Laitman: I don't think so.

Student: So he's just saying don't judge your friend?

M. Laitman: Yes.

Question (Petah Tikva Center): (19:36) He writes, make His desires your desires, so He can make His desires yours. Why is the first part of the sentence not sufficient, make His desires yours?

M. Laitman: No, but what in relation to you, towards you, what do you need to do?

Student: Isn't it enough that..?

M. Laitman: No, no, that's for the upper one, but what about you?

Student: So there's a special implementation that I have to extend here?

M. Laitman: Yes.

Question (Petah Tikva Center): (20:23) What does he mean, don't say something that you cannot hear, that in the end will be heard?

M. Laitman: Yes?

Student: What could I say that can be heard?

M. Laitman: I don't know. Well?

Question (Petah Tikva Center): (20:52) Why does he say to annul your desire before His, so he will do before yours? That's the goal, to control others?

M. Laitman: No, that's not the goal. He is saying that in such a way, if you were in that state, you wouldn't want to control others.

Student: He writes something else. He writes in order to annul the others before himself.

M. Laitman: What's the desire of others towards your desire?

Student: When he says to annul the others before you, I understand that he, that my desire will be stronger than the others' desires. That's what I understand.

M. Laitman: That's how everyone thinks, yes?

Question (Petah Tikva Center): (21:49) We can maybe see it in one person, that if you make your desires the Creator’s, which is one desire, and all the other voices that are inside, you will surrender to that one desire.

M. Laitman: That's nice, but it's a little, it's like you're drawing it from, well, that's okay. Let's let go. We read, and we will see how it eventually will work on us.

Reading Item 5: (22:43) He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.

Re-reading Item 5: (23:10) He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.

Question (Petah Tikva Center): (23:41) What does it mean to be a man?

M. Laitman: Where there are no people in that degree, try to be.

Student: What do I try to be? I'm a man now. What does it mean to be a man?

M. Laitman: Now, who told you?

Student: So that's what I'm asking. What is a man?

M. Laitman: Man is already a reality of its own.

Question (Petah Tikva Center): (24:21) Why can't the impatient person teach?

M. Laitman: Because he's probably protecting what he has. He's afraid to take it out. He doesn't want to take himself out.

Question (Petah Tikva Center): (24:51) I'd say, why isn't it that the timid person learns? Because we say that being timid is for higher souls to feel shame.

M. Laitman: No, here he's talking about a different matter.

Student: So what does that mean?

M. Laitman: Now, the bashful one who learns, it means if he doesn't learn, he doesn't ask, and he advances in a normal way. That's how it is. Simple. The simple things are simple.

Reading Item 6: (25:27) Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.

M. Laitman: Can you translate for us?

Student: Verbally. That whoever drowned you, they will be drowned.

Question (Petah Tikva Center): (26:16) It's a preparation. We read about it a bit. It means that it's one measure towards the other. That if somebody killed someone, and his skull surfaces, so he will know that the same thing will happen to him, what he did to the others. It's one measure towards the other measure. It's a verbal explanation to this, none beyond.

Reading Item 7: (26:57) He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.

Reader: (28:13) Announcement.

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