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

Daily (Morning) Lesson July 05, 2024.

Part 2: Rabash. Letter 67

Reader: We are reading from the letters of Rabash, this is letter number 67. You can find the material in the study materials tab in the Arvut system, you can also send questions. Again, these are the letters of 

Rabash, Letter # 67.

Reading: (00:34) Hello and all the best to my dear friend,

I received your letter and may the Creator help you and your family be always healthy and well. And for the new year, may it be a year of blessings and success in all your works. I ask that you will write me more often since I long to hear how you and your family are doing.

On the Selichot [penitential prayers] that we say on the eve of Rosh Hashanah [Hebrew New Year’s Eve], we say, “How will I open my mouth, and how will I raise my eyes? I have neither deeds nor merits.” We also say, “And if You complement my measure according to my work, and I shall see that I am naked,” and also, “Neither by mercy nor by deeds we come before You. We knock on Your doors as meager and destitute.” That is, there is nothing good about us, yet afterwards we say, “You must not do such a thing: put the righteous to death together with the wicked, as though the righteous is as the wicked. You must not; You who judges the whole earth will not pass judgment.”

We should understand how it is possible that while saying that there are no good deeds in us, we complain to the Creator and say, “You must not do such a thing: put the righteous to death together with the wicked.” This brings up the question, “Who is the righteous?” (see RASHI’s commentary on the portion, Vayera, regarding this verse).

It is known that man is a small world, meaning comprising all the nations of the world, which are generally referred to as the “evil inclination.” This means that in each person there is every foul trait that exists in each and every nation. But he also consists of Israel, which is called the “good inclination.”

When there are no good deeds in a person, it is because the evil inclination is controlling the body. At that time, a person is called “wicked” (See in Baba Batra, 16a: “Raba said, ‘Job sought to rid the whole world of the judgment. He said to Him: ‘Master of the world, You have created righteous and created wicked, who is stopping You?’ RASHI interprets there, ‘You have created righteous through the good inclination, and You have created wicked through the evil inclination. Hence, no one is saved from You, for who will stop [You]? The sinners are coerced.’’” From this we see that the good inclination is called “righteous,” and the evil inclination is called “wicked”).

It therefore follows that when one has no good deeds, it is only because the wicked within one is leading, and the righteous within is trailing, meaning following the wicked without any permission to protest. This is regarded as the righteous being in exile, meaning that Israel in him is in exile, placed under the governance of the nations of the world, and has no authority of his own.

By this we can understand our complaint to the Creator: “You must not … put the righteous to death together with the wicked,” since the very life of the wicked is regarded as death. It is as our sages said, “The wicked, in their lives, are called ‘dead,’” since the life they enjoy in this world prevents them from obtaining eternal life. Since the whole intention of creation, namely, to do good to His creations, is unattainable while being far from the Creator, since “the cursed does not adhere to the blessed.” Therefore, the wicked in their lives are called “dead.” This is the meaning of the wicked being sentenced to death.

And while the righteous is under the governance of the wicked and has no power or might to overcome him, the righteous, too, is sentenced to death, since he cannot receive any goodness from the Creator, as the wicked within him interferes with adhering to the Creator. Thus, the righteous, too, is regarded as dead. This is the complaint to the Creator: “You must not … put the righteous to death together with the wicked.” That is, the righteous in us, the good inclination, cannot do a thing because the wicked do not let it draw spiritual life.

Therefore, when one sees that there are no good deeds within him, he knows that the reason is that the wicked in him is governing, and Israel, who is the righteous, called the “good inclination,” is in exile. At that time, we ask of the Creator and complain to Him that He has given us a good inclination that is powerless because it is in exile, and for this reason the righteous is sentenced to death, as well. This is the meaning of “You must not do such a thing.”

However, the Creator will deliver us from the exile because what use is there in having a good inclination, called “righteous,” that is completely powerless? It follows that the good inclination was given to us for nothing. This is our complaint: “Putting the righteous to death together with the wicked, as though the righteous is as the wicked.” That is, it is as though both are doing the same thing. However, the Creator will have mercy on us and will deliver us from exile.

This pertains specifically to when we see that there are no good deeds in us, or that one knows that this is the only reason—that the righteous is in exile under the governance of the wicked.

This is why we ask of the Creator and mark a sign on Rosh Hashanah saying, “May we be the head and not the tail.” That is, may the Israel in us be the head, and may the wicked be the tail, and then we will be rewarded with long life and the goodness in the intention of creation, which is to do good to His creations.

May we be awarded good writing and signing,

Baruch Shalom HaLevi Ashlag,

Son of Baal HaSulam

Question (Petah Tikva Center:) (09:59) “Since life as they enjoy in this world prevents attaining eternal life.” That's nice, yes, there's very advanced technology. In terms of the economy, there's many rich people, there's many people progressing and who are rich. And then you think, you ask yourself, it seems like the Creator puts spokes in our wheels instead of advancing us. You think you should use the lessen technology and all these other developments. And on the other hand, he says, you don’t advance, you’re going in the opposite direction. Why is this the case? It’s as if He put the spoke in the wheels of our whole system

M. Laitman: Well, so what? 

Student: So, what's the deal? Rabash said that “the whole of creation is in order to, the whole purpose of creation is to benefit his created beings”, and “the blessed doesn't cling to the cursed but to the blessed”. So, how does he, how do you overcome that? How do you overcome the Creator at all? With all this advanced technology in this world? How can you come closer to the Creator in such a state? He doesn't speak to us, he speaks to the whole world? 

M. Laitman: Yes.

Student: So, what are we doing? All of a sudden we'll eliminate medicine, technology, and then you can come closer to the Creator?

M. Laitman: No.

Student: How can you do that with all the high tech, all the media? They direct us at one thing, just to advance, advance, progress. We're all, we're alone in the world, Bnei Baruch. So how do we do that, how do we overcome all that, what should we do? 

M. Laitman: What does it mean to overcome? 

Student: How should we succeed? Because according to what Rabash says, we don't have a chance to change anything here with everything around us, with this monster that's around us?

M. Laitman: You do not need to change anything.

Student: So, what do we do?

M. Laitman: Only yourself you need to change.

Student: And then what?

M. Laitman: And then you will see everything is good.

Student: Let's say I change, I change within. What, all of a sudden I see technology, I see no technology, no media, nothing, everything?

M. Laitman: Why do you need to disqualify them?

Student: So, how will I see that this world suddenly changes, everyone suddenly wants spirituality?

M. Laitman: You need to see it that way.

Student: And then what will happen? I don't understand, I change, then what?

M. Laitman: By this, you're coming closer to revealing the Creator.

Student: I, personally, I heard you say that each one needs to do this work, individually. So, how do I, on an individual level, I change. And then how does the whole world change? What, we'd see the world changing, we'd see that everyone would suddenly be spiritual? How does that work? How can you explain that, if you can explain that?

M. Laitman: You will see them that way.

Student: But again, that's me that will see them that way?

M. Laitman: Yes, you will change and see them that way.

Student: Then I'll see the whole world change?

M. Laitman: Yes.

Student: And what will that do? Suddenly, you see that there's no wars, everything is good?

M. Laitman: The end of Correction.

Student: The end of Correction of the world? And then according to your opinion, what state are we in today, Bnei Baruch? What state are we in today?

M. Laitman: We are not in the end of Correction.

Student: Still not?

M. Laitman: No, where do you see it?

Student: What is the end of correction in your thought? What does it mean that Bnei Baruch makes the end of Correction in the world?

M. Laitman: That there is nothing else to correct. 

Student: That we will first correct ourselves?

M. Laitman: Everyone is in absolute love.

Student: So, if that's the case, the next question, what disturbs us or interferes with us in order to reach the end of Correction, between us here in Bnei Baruch. You're saying that we will correct the world. We will change the world. So, what's disturbing us from that? 

M. Laitman: Help the world discover the complete and absolute love. 

Student: So how do we do that, what's standing in our way of doing that? You're saying that we need to change by ourselves; what disturbs us from changing by ourselves?

M. Laitman: Yes, we will be in the Creator, 

Student: And then we'll see if everything is good, here?

M. Laitman: Yes.

Question (Petah Tikva Center): (15:16) The diligent, according to Baal HaSulam, do they need to reach spiritual attainment to the end of Correction, individually? Or do they just need to reach a certain level of connection?

M. Laitman: Both.

Student: Meaning, in the beginning our role is to disseminate connection and not to disseminate physically Kabbalah. And then people will come to spiritual attainment?

M. Laitman: We need to learn.

Question: Petah Tikva Center: (15:59) He keeps telling us that man is a small world, and he also tells us many times that it's the wicked in him, the righteous in him. These two qualities are in the same person. And it's not that we have to eliminate something but what will control the person will be Israel, the righteous. One: How can two opposite qualities live in a single person; and two, how can the good inclination control the evil inclination? Meaning, how does one become dominant and controlling? What does it mean that Israel, or the good inclination, controls the evil inclination? Also, if that's the state, if the evil inclination is in control,  it says that the person who enjoys from this world, he prevents his own spiritual attainment. So, how does the righteous use this world, or how does the one who is Israel, work with the evil inclination in order to attain spirituality?

M. Laitman: If the good inclination uses the world, it will cause the world for the Creator to be above everyone. And will be revealed before everyone and then everyone will receive Him, and we'll bow before Him. Meaning, we'll observe all the laws of connection.

Student: How do two qualities live in the same person? Let's start from the beginning, you're saying about a person. You can't say that he's both rich and poor, you can say that he's either rich or poor, or good and bad, same thing. So, how can these two things live in the same person?

M. Laitman: G-d made this compared to that.

Student: How, in the same person?

M. Laitman: I don't know, that's how it comes from the Creator. 

Student: Who is that who's going to control the person? Let's say he has two qualities: What is this quality of what's this judge or what's got that potential meter to be able to change the evil inclination to the good inclination, and the contrary?

M. Laitman: The person, the person.

Student: He's between these qualities?

M. Laitman: Between them.

Student: Where does he get the strength to shift to operate himself with the evil or the good inclination?

M. Laitman: It depends on him and how he finds an environment that helps him spin it in the right direction.

Question Petah Tikva Center: (19:23) It is written that a person sees that it happens, precisely, in a state where a person has no good deeds?

M. Laitman: Yes.

Student: How, on the other hand, he says that the person needs to see himself half righteous, half wicked. How does a person who has no good deeds, how does he have the right to choice? How does he awaken this feeling in himself where he can bestow,? That the righteous in him is equal to the wicked, at least so that he can determine?

M. Laitman: That's something that the Creator arranges for him. 

Student: The feeling of helplessness?

M. Laitman: Also the helplessness, also the state of the feeling of righteousness.

Student: What vessels does the person have in order to invert that?

M. Laitman: To just ask the Creator to help him do it in practice.

Student: Why only in that state does a person make some kind of true action?

M. Laitman: He has nothing else to do, what else do you think there is for him to do?

Student: It's as if a person is not in a state now where he can feel that that's the most of the time of the person, he doesn't feel that he has good deeds in the ego. That he's working, he's acting, and he understands in some kind of place that he's doing that, but he doesn't have that feeling. So that time, does he need to shift that time?

M. Laitman: Yes.

Student: We, many times, want to reach that point of determination in order to be righteous. In that a person exerts, not in these points where he can fail, he won't succeed, but in his everyday life, in how he arranges himself. What is the significance of a person's investment in the rest of the time of this? Is there any kind of spiritual benefit in him for that?

M. Laitman: Yes, he wants to arrange, to connect all the means such that they will support him in his choice. 

Student: It sounds as if that is really the place that a person chooses. In the environment and in the infrastructure that he builds in order to reach a state where he will have what to work with. Meaning, many times in the articles, it sounds like we're in that point of determination of choosing spirituality. And then from what I see, I understand that we build our spirituality from that preparation?

M. Laitman: Yes.

Question (Petah Tikva Center): (22:41) He writes that the person is a small world, and he is included of all the qualities in every nation and also from Israel. Is the first incorporation, the good inclination or the evil inclination, what is the person made of?

M. Laitman: From the evil inclination.

Student: The evil inclination, and as much as the evil inclination grows, how does he get to know that he has a good inclination? How does incorporation in the evil inclination cause the understanding that there is a good inclination?

M. Laitman: The good inclination is awakened in him.

Student: In parallel to what awakens in the evil inclination?

M. Laitman: Not in parallel but it's awakened along the way.

Student: How does it depend on the response, is there a response to the evil inclination in the person?

M. Laitman: No, he doesn't have the correct responses in such cases but, rather, that's how it is. 

Student: That's what he writes, that we try to bestow in the Ten, and we cannot, and we find that we're even harming, maybe?

M. Laitman: Maybe also but it's all for our benefit. If we invest forces but as a result of them we enter into a greater revelation of evil. Then it's for our benefit, because eventually that's what will help us run away from the evil inclination.

Student: Meaning, a desire was created to be in another place, in another state, does that create some kind of demand?

M. Laitman: Yes.

Student: I understood, so in the revelation of evil to a person, the Creator brings him closer to Him, as if invites him to Him?

M. Laitman: Yes.

Student: How can we correctly use states where a person, where his whole experience, his whole will to receive, he feels like a sinner? How can we use that, correctly, because it feels that these are very important moments in a person's spiritual development? 

M. Laitman: Again?

Student: I'll ask differently: How can we, as a Ten, support each other so that each friend will go through the revelation of evil in the best way possible, what's the correct support? What can I give the friend, or what can the friend give me, what can he demand from the Ten? What demand can I give the Ten, that I also need to supply to the Ten?

M. Laitman: Whatever you feel is lacking for them.

Student: Can I ask the Creator to give me a feeling of what they lack?

M. Laitman: Yes.

Student: Of course, let's say, there are things that, let's say, there's things that are clear that I see the friend's lacking. One is lacking sleep, another is lacking a partner. I see and I incorporate in that but the incorporation in these corporeal things, apparently corporeal things, is that correct?

M. Laitman: The corporeality of the friend is your spirituality.

Student: Because for me it's the others?

M. Laitman: Yes.

Student: It educates me to request for the others?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:22) It’s written that if a student is revealed, his teacher comes to him as well. The upper force is, also, standing opposite the lower one. And it's also written that the righteous worked and didn't pay attention. My question is should the student take into consideration that if he curses, then he kills his Rav to that same extent.

M. Laitman: Yes.

Student: Yes, in practice?

M. Laitman: Not in practice but in relation to him.

Student: I once asked you if the righteous exits the field of Kedusha, and you said that he doesn't exit the field of Kedusha, but he's always protected and he's always in that field of Kedusha. And the lower one that descends from it, he does rise and then he enters it. How does that work out with that? That the student curses, dies, and the righteous in any case is protected. How can the student protect his Rav so that he doesn't exit Kedusha?

M. Laitman: I don't know, I don't know these questions or the answers to them. So that's why I don't want you to ask.

Question (Petah Tikva Center): (28:59)  We learn that the person needs to get used to going on the path of distancing, he always reveals the distance. We also read recently in the Zohar that Rabbi Shimon encountered the serpent. And as much as a person doesn't correct what is in him, so then that evil reveals more and more. So the question is what is the difference, let's say, between a successful person in spirituality that reveals the evil and corrects it. And one who immerses into the evil and falls into it?

M. Laitman: That's the difference, what are you asking, the difference is in what you asked and what you said. That one immerses in the serpent and the other is immersed in the state that he takes the stony heart in his hand and crushes the head of the serpent.

Student: How does he do that?

M. Laitman: With the work on the stony heart. 

Student: Evil inclination is powerful, sometimes it even explodes, it goes wild. How do we work with that correctly?

M. Laitman: Kill it with that stone, with the stony heart, like that. And specifically on the head.

Question Petah Tikva Center: (30:56) Is there a failure in that we do not do enough good deeds in the Ten?

M. Laitman: Yes, that's correct. What are we doing next?

Question (Tel Aviv 1): (31:30) It says here that to reach the goal, we need to reach the state where Israel will be the head and the wicked will be the tail. How do we go into that inversion?

M. Laitman: Importance. The measure that we give to the importance of these and lower the weight of the importance of those.

Student: It seems to me that to do that inversion, we cannot do it. We need to look at it from above and we need to see the righteous and wicked as forces?

M. Laitman: I don't see what you're saying, no. Simply, attribute the importance to one and less importance to the other, that's it.

Question (ITA 1): (32:37) The evil inclination succeeds in controlling over the good inclination that is in us. When do we pray to the Creator for the good inclination to succeed over the evil inclination? Do we need to feel ourselves as wicked or as righteous?

M. Laitman: We pray to the Creator when we feel bad about the correction of the bad. And we pray to the Creator for the good when we feel that he's sending us the good forces, that's it. In general, it's impossible to speak any more about that.

Question (PT1): (33:36) I cannot kill the serpent with a stony heart, I need the friends to do that or the Creator to do that?

M. Laitman: Do what depends on you, that's it.

Question Petah Tikva Center: (34:35) The righteous, within our reason we always want to justify ourselves. To think that we're doing the actions of the righteous and there needs to be this inner scrutiny there. Where Israel, Yashar El, straight to God, who is Israel belonging to, who does he relate to? He wants to relate to, He from which everything comes from, and especially, that point where he thinks, where the person thinks about himself as righteous. Does he relate that to himself, or does he relate it to something higher, to all of us? That all of us connect to that and we all determine that? That action that will even be not in our level to determine, meaning that it's something above us. And as a friend said, as medicine, science, things that control us within reason. But, in the end, at that inner point, these things, we need to scrutinize who they relate to: Either the reason of this world, or whether everything comes to bring us through that hole the size of a needle in order to reach the other side. Is that a good direction, to work in such a way?

M. Laitman: Well, who can answer? What's this? Have him repeat it?

Student: The righteous in the end needs to reach some point where he asks himself, who do I justify and what is the action of my righteousness? Is the action that me, within reason, I act as a righteous? Or do I scrutinize that I am belonging to Yashar El, Israel or should I think that everything comes from the Creator? And the whole determination here is, the whole choice is, who do I belong to? As it's said, it's the processing of the Malchuyot. So, in relation to this little point that seems like a very small, weak point, to this Yashar El. We invite the forces for the Creator to act there, upon all of this externality, through that small point. And to elevate it through all these actions that we do, where we always have infinite amounts of actions and interactions with this reality, which is seemingly corporeal, through that same point, all the time, to constantly elevate, to constantly rise to it.

Question (Petah Tikva Center): (38:42) Rabash, in the end, said it is all prayer. May we be a head and not a tail. And the Creator will complete things for us. 

M. Laitman: Okay, what’s with you?

Question (Petah Tikva Center): (39:07) The question is clear, and we always stand before the state of what is a righteous. It's to justify the Creator, we always need, within a person, to be, to have this discernment where whoever is correct in this, is the Creator. I'm just looking for the field where I can reach that point as early as possible, with the help of the friends and the connection.

Question (Petah Tikva Center): (39:40) About what the friend asked, he was actually asking whether I need to see myself as a righteous or to justify the Creator. So, of course, the friend was asking, is a true righteous. He is truly a true righteous and from that he needs to begin and in that he needs to conclude and to do all that he can because he's truly a real righteous. 

Question (Petah Tikva Center): (40:04) When the friend spoke, something was present and that's what's important, what accompanies a person. What connects to him. In this process of movement, it is necessary, but what is important is where a person aims himself. And how the friend described it, it was really in the presence while he was describing it, means he's in the right direction.

M. Laitman: Okay. Did we finish the letter?

Student: Yes.

M. Laitman: So, there are no more questions? 

Question (Petah Tikva Center): (41:15) What is the corporeality of the friend?

M. Laitman: Corporeality of the friend is what you judge him according to, those desires of corporeality, those corporeal desires?

Student: I actually don't feel the friend and what's going on inside of him. Just what is revealed on my perception of reality?

M. Laitman: Certainly, that's correct.

Student: And at the end of the day, this axiom is what should fill my whole reality towards my work in adhesion to the Creator?

M. Laitman: No, all in all, that is the spirituality of the friend that you feel. 

Student: He is in spirituality and I, in corporeality. And what I see towards, it's very hard to feel it? 

M. Laitman:  Right.

Student: It constantly brings the lie, basically. From trying to understand the friend, I realize that I'm far from the truth. Is that the correct result?

M. Laitman: That's the correct result but it's not the whole.

Student: Not the end of the work?

M. Laitman: No, the end of the work is that you will know the externality and internality of your friend. And you will identify with his internality, and you will start working together.

Student: Is this is like mutual work?

M. Laitman: Yes.

Student: The friend needs to feel that I am trying with all my might to feel his externality as my spirituality. 

M. Laitman: You think that way, okay, let it be that way for the time being. I don't think that's correct.

Question (Petah Tikva Center): (43:32) To continue this scrutiny that the corporeality of the friend is my spirituality. In the Ten, in our state today, if I know that a friend comes and opens his heart about something that is difficult for him right now, it's the concept of spirituality. The moment he opens his heart because we are close in the Ten, I'm incorporated in it. I truly feel it in my flesh, and I'm integrated in it and think about it, like it or not. Now, the more the friends, let's say I'm saying in an ideal state, each friend in the Ten talks about what burdens him and what's difficult. I'm included with all those ten friends. And I am in a much greater inner effort, let's say, from a situation where no friend says anything that I don't even know, which outwards appears like everything's fine to me and, seemingly, also prevents the work. The question is, in our state today, what's the correct way that the Ten needs to operate in this matter?

M. Laitman: The Ten needs to take each and every friend in its embrace and try to rise toward the Creator with the deficiencies of the friend.

Student: So, for there to be deficiencies, let's say, I'll take myself. There's something I'm dealing with, so there's something, what will I bring it to the Ten, burden them with it? On the other hand, I can say, if I don't bring it, I'm preventing work from them because if each will be with a poker face in the Ten, then where's the work of each friend? Where's the incorporation, there's no work.

M. Laitman: Right.

Student: So, what exactly is correct to do, how to act here in this situation?

M. Laitman: Give them room to act.

Student: So, every friend needs to feel free to come and say what's bothering him at the moment so that the friends will be able to integrate with him? I don't know if it's correct or not to do so? 

M. Laitman: Yes, give the friends a place to incorporate in.

Student: So, actually, in the Ten, there should be a correct state, like an atmosphere. Like in a family where people feel comfortable and openly calm and put on the table. Also, for them, it gives them the strength because it makes the Ten be above them and to be like that. Also gives the strength to the Ten to incorporate.

M. Laitman: Yes.

Question (Petah Tikva Center): (46:28) I am noticing lately that everything that arose here in the matter of the two intentions that grip a person. And to disqualify or justify in the states of the friends, I have noticed, lately, that the most, the greatest matter of recognition of evil and where I can add to the work is actually the internal work that has to do with my free time. Where my true measurement is, that's where I can really see how the study, the society, the guide, the teachers, the attitude towards the upper, is the extent towards my quality and quantity in the work with my free time. And the more work there is, the better I use that time. The influence on the Ten is much greater from these examples that I give, even on the necessary level, necessity level.

M. Laitman: Yes.

Question (Petah Tikva Center): (48:05) I want to ask the Reader, read the last part, there. It's a part that he's talking about in the eve of Rosh Hashanah. And he says something very beautiful, I wanted him to read it, and we'll read it.

Reader: And this is why we ask of the Creator and mark a sign on Rosh Hashanah, saying, may we be the head and not the tail. That is, may the Israel in us be the head and may the wicked be the tail. And then we will be rewarded with long life and the goodness in the intention of creation, which is to do good to His creations.

Student: Wonderful. So, what's happening right now is I have a daughter that's completing a course in the infantry, in the military. And she's together with a member of the family that's, right now, kidnapped in Gaza. And how do we make this in the head and not in the tail? The whole country is in the tail, the tail is the will to receive, and everything is going wrong with us. You see what's going on with the kidnapped, maybe something better will happen. But how do you invert it, what do you mean we're in the tail and not in the head? How do we change from the tail to be in the head and not to be in the tail? Because altogether, you see this trend of what's happening today, and according to what we're hearing in the news and this. Are we beginning to become a head and not a tail; and what does it depend upon? I hope I didn’t confuse the question.

M. Laitman: It depends only on us. it depends only on us. The extent to which we relate ourselves to the head and not to the tail. 

Student: So, what does that mean, what is this? That we're this head that he's talking about?

M. Laitman: Israel is L’Rosh, I am the head.

Student: Okay, so how do you invert this? According to what I understand from what we read just now, are we sitting in the tail, is Israel in the tail?

M. Laitman: For the time being, yes.

Student: And how do you change it from the tail to the head? For at least the kidnapped will come back home and there's wars to be done, and the rockets, missiles and all that. And more correctly, how do we succeed with your help to make it so that we'll be in the head and not the tail, how? It's that we're sitting, and we're studying, and studying, and we're drawing the reforming light. How do we do this, how do we change this situation so that we will be in the head?

M. Laitman: If we sit and draw the reforming light and we don't act with it, then it turns into a Klipa, a shell.

Student: Oh wow, what you just said right now?

M. Laitman: Yes, that's to our detriment.

Student: So, what do we do? I didn't understand what you said, what do you mean it becomes a Klipa? What do you mean it becomes a shell, and it's to our detriment? So, what should we do and how?

M. Laitman: Every single one of our readings, we need to be in the correct intention. And a few times during the day, we should perform some action that will bring us to free ourselves from the evil inclination. And to do so each and every day.

Student: I'm reminded a few years ago when we were studying with you, you used to tell us that Rabash would tell you each time, open the radio and you would hear every hour the news, okay? And I hope, I think he wanted to see a change in the attitude. You know, when we open the radio now, I also want to hear news. They ask me, why, I said, well, I want to see a change. We come to study here, we're doing work, really. You don't see me here but I'm doing work together with you. And many people all around the world, they're doing and working and trying, and it hurts us all. So, you know, I open every hour, I'm expecting, maybe yesterday, something started. Do you think we're having an impact on this whole move and we're becoming Rosh, a head, gradually?

M. Laitman: All in all, yes.

Student: Meaning, you're saying there's hope?

M. Laitman: Yes.

Question (Petah Tikva Center): (52:28) What is to act or to operate with the reforming light?

M. Laitman: That we have the reforming light in us, and we join together in an action.

Student: What does it mean that we have in us, the reforming light?

M. Laitman: Through our intentions, we draw the reforming light. Then, we act in the connection between us.

Student: So, there's drawing the reforming light, and there's acting with the reforming light?

M. Laitman: Yes.

Student: What is to act with the reforming light?

M. Laitman: To act with it means to fill those vessels that connect to us.

Student: How is this expressed, this operation with the light, in what way is it expressed? How do I operate? Let's say, now we were in the lesson, let's say, I was rewarded with the intentions to draw the light with the friends. How do I operate with that throughout the day?

M. Laitman: You want to connect with all the actions of the friends, and together with them, you act with the reforming light that you have, that you absorbed; you act on the whole Kli.

Student: Is the action in the thought and intention, is it internal?

M. Laitman: No, no, no, it's internal, an internal action.

Student: Is it speech or an action?

M. Laitman: No, speech or action cannot reveal that. It is something loftier, higher than that.

Student: And a person can be either in drawing the reforming light or in acting in it? Or can we in parallel, do both?

M. Laitman: It's the same thing.

Student: It’s the same thing both drawing it and acting? And this is an active action, or is it just absorbing it?

M. Laitman: It's an active action. 

Question Petah Tikva Center: (54:55) Is it really making a sign to the Creator? Actually, when I'm drawing the light and extending this action with the friends. Is that to give a sign to the Creator and to ask from Him this force each time?

M. Laitman: Yes. 

Question (Petah Tikva Center): (55:36) I'm asking about the request to be a head and not a tail. If there's an action for me to do before me, for me, and I don't do it. Am I, automatically, making it fall under the evil that makes an evil action in that and there's nothing but those two options at all? Either I'm doing the action and then I'm trying to do it for the good. And if I don't do the action that I'm supposed to do, then immediately it's under the governance of the evil. And then time will do itself, and time will do what the mind doesn't do, and all that. Either I do the good deed, if I do it, if I don't do it, it's under the control of the evil, for sure, and use it for the bad?

M. Laitman: What should we answer him? There's no one to answer him?

Question (Petah Tikva Center): (56:54) We can say that the head of the righteous is the tail of the wise. Whoever gives the righteous the prayers, they pray. 

M. Laitman: That's all, is that clear to you?

Question (Petah Tikva Center): (57:20) I would say that a person should never despair from mercy. That even if he feels that he's not succeeding, even there, there's correction. Meaning, always, wherever you fail, it's that same place where you have to correct more. So, it's never that you fail. Rather, it all brings you to the correction that you need, always. It's always for the better, and never for negation. All the revelation of evil. 

M. Laitman: Correct, yes.

Student: (57:58) Actually, in truth we were created evil, nature is evil to begin with and the disclosure of evil is the most correct thing and the most exalted thing. Why? Not for a recognition of evil but, because, the recognition of evil causes a person to want to get rid of it. And then he discovers that he really needs the Creator, and he can't do it himself. So, what the friend is describing is a wonderful state. I'm envious of you, brother.

M. Laitman: There are those who envy you.

Question (Petah Tikva Center:) (58:43) What we talked about earlier, drawing the reforming light and working with it. Let's say in the meal, we'll go down in a moment, if a friend wants the cup of sauce, there, then I have immediately how to act. I draw the reforming light the moment the friend asks, I have where to act. I'm doing the lesson outside of the meal, how, what's that vessel that makes an activation to the action beyond drawing the light. It's like the system is in standby. In the lesson, I feel like we're in standby. We're just drawing light and I don't know how I act with this light now. Where do I act with it?

M. Laitman: What do you attract it for? 

Student: In order to act, I just don't understand where the friend that now wants his cup of sauce that I can give it to him?

M. Laitman: No, you first need to connect to the friend, and afterward, to your amber. 

Student: But in what do I connect to him, with what vessel?

M. Laitman: In the vessel through which you want to bestow to him.

Student: I want to bestow to him. 

M. Laitman: So, the desire to bestow that you already aim at the friend, you turn to your will to receive from you, toward someone who has the reforming light; and then you get the reforming light from him in order to bestow to the friend who is needy. 

Student: But my desire to bestow to the friend, to begin with, is not, let's say I'll be asked, what vessel do you want to bestow to? So, I can say to the friend, in general, but not to some specific vessel. 

M. Laitman: To his deficiency.

Student: What deficiency?

M. Laitman: I don't know but he had a deficiency.

Student: Where is that deficiency that I can say that's what I want to bestow to? Where it remains general, to the friend in general because it's an image, it's a character. 

M. Laitman: Yes and no. 

Student: I'm asking how to be more precise.

M. Laitman: I cannot tell you how to be precise with that. 

Student: Let's say a friend is asking, he truly has a lack that he's disclosing, so I can incorporate with that. But if he's sitting and studying and everything, but it's in him, it's like a shulikah. As long as it's not disclosed to me in my actual reality, I don't know what to do with it? 

M. Laitman: Okay. 

Student: What okay? 

M. Laitman: Think more.

Student: In what direction should I think, that's the meaning. Am I supposed to discover a very specific deficiency, will I be able to understand what the friend is missing? Or do I imagine it in general as the purpose of creation? And above reason, I think that he has a lack for that?

M. Laitman: You spoke now with no direction.

Student: Right, that's what it feels, like I have nothing specific to focus on. I want to be like a laser to bestow to a friend on his specific desire. But I don't know how to identify that specific deficiency?

M. Laitman: You don't need to identify his desire, it's enough that you have a desire to bestow toward the friend. And you approximately feel that you have a deficiency for something, you'll feel that.

Question (Petah Tikva Center): (01:02:37) I'm reading a sentence here that sounds like a secret code or something. “A blessed does not adhere to a condemned.” It sounds like a code, and I ask myself, how can I today after we finish here, take that to my life? What do I do with that, what's the meaning of it? 

M. Laitman: You need to adhere with all the friends who are here and try to be with them in one company. And from your connection between you, to work toward the reforming light and toward the light, itself. 

Student: And the other half that I'm asking myself is whether it compels a certain kind of, I don't know, isolation from the cursed?

M. Laitman: Somewhat, yes, but with that you will receive from above some examples, urges, some guidance. 

Question Petah Tikva Center: (01:04:06) Earlier the friend asked where to attribute the point of the righteous, whether it's in me or it's outside of myself. There's a really beautiful verse, if we could read it, it's written from Noam Elimelech.

The righteous in his righteousness puts his good desires and intention to others so they too will have the good desire to adhere to the Creator with all their heart. And by putting his desire into others, this is already called an action because it was done from the desire that he has a deed of the desire that he an action in others. And this is the meaning of the verse, “I open your hands and satiate everyone’s desire”. For the righteous fulfills the desire of every world of every man. And how does he act this way? By putting his desire into others. And it turns out that they all become righteous by him. And for this, the great abundance can be drawn on him as the righteous opens his hands to the Creator, seemingly, to bestow upon the world. And what does he open, as the verse is interpreted, as he satiates to every living their desire, by satiating them with the desire of the love of the Creator.

M. Laitman: Yes.

Reader: (01:06:06) Let’s move on

M. Laitman: We’ll move to Pirkei Avot.