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

Daily Lesson (Morning), March 21, 2024.

Part 1: Rabash. Article No. 21, 1991. “What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?”

Reader: Hello, we are going to be reading from the writings of Rabash, the article “What Does It Mean that We Read the Portion Zachor Before Purim in the work?” You can find the study materials on Sviva Tova and the Arvut system and ask questions through our sites. Whoever asks a question in the study hall is asked to stand up, hold the microphone close to one's mouth and speak loud and clear.

Reader: (00:41) What does it mean that we read the portion Zachor, [Remember] before Purim in the work, from Rabash.

M. Laitman: (37:23) Questions?

Student: (37:38) We need to come to a state in which we only want to ask for the desire to bestow. How can we come to such a state where we just want one thing?

M. Laitman: By the reforming light. We can come to the changing of our desire and that it would want to bestow.

Student: Until then?

M. Laitman: Until then we will remain in order to receive as our desire goes.

Student: We need to aspire for this, to hope for this?

M. Laitman: Gradually, slowly we receive it by receiving a certain illumination from below that gives us a new attitude toward our state. We begin to reach bestowal, to be similar to the Creator. We identify with the Creator.

Student: (38:54) He's talking about six states a person goes through until the end of correction. In one, he says that he explains there that actually a person is bribed completely in relation to himself. He gives the example that if a person, you know, buys a lottery ticket he expects to win, which is completely illogical. When he goes into the road and there's a chance for a car accident he doesn't believe that at all. It probably happened to someone else. That's why there's no recognition of evil. A person's not capable of saying, oh I'm wicked. Where all of a sudden does the recognition of evil come from?

M. Laitman: With the help of the reforming light. If we do everything and according to what we think we need to reach this light and we don't receive it and we demand it, then we have a prayer and we demand where is that light.

Student: We always say don't look for the bad only look for the good, and here he's bringing us this example where he's a complete wicked?

M. Laitman: But it happens to us in stages, gently and that's why we can also ask for correction on that.

Student: Is there a possibility to work on such a thing in the Ten?

M. Laitman: Certainly.

Student: What needs to be done in the Ten to come to the recognition of evil, not in an indirect manner, I'm talking about in a direct manner?

M. Laitman: Directly is when we want to work with vessels as if we have vessels of bestowal.

Student: Then from that we will discover that we don't have it?

M. Laitman: We'll discover that we don't have it and then we'll discover that we can ask for it and we'll begin to ask for it and we'll begin to receive.

Student: Well, is this recognition of evil constant or is it a state that a person has to come to and that's where it erupts?

M. Laitman: It's not something permanent that constantly comes to us and we stay with it, rather we have to worry about it, care about it.

Student: What is this action of remember, of Zachor?

M. Laitman: There's remember and there's keep. Two actions that we have to look after, we have to live in until we reach in order to bestow.

Student: Again I'm asking this remembrance of the Amalek that it's critical in order to come out of it?

M. Laitman: Yes.

Student: What do we need to do? Is there a certain action here or is it something that the light brings?

M. Laitman: The light, certainly. All the corrections are done by the light.

Student: It's not a person who says let me come here and sit and I'll see the recognition of evil in me.

M. Laitman: No.

Student: (42:36) Could you explain the difference between what he writes there in number three that he calls himself a complete wicked, and when he writes there in four that it's not clear exactly what this four is. It's a more advanced state in the work or less advanced in the work. I couldn't really understand what that stage is between three and four there. It's like he's advancing from one stage to the next, to a more corrected process but the transition between three and four is not clear at all?

M. Laitman: Look, when he wants to work in order to bestow he sees how far he is from this work, hence, the wicked comes to him with the who and what questions. At that time he comes to a state where he sees that he is a complete wicked in both mind and heart.

Student: A person says about himself that he's a complete wicked and he has the recognition of evil at this stage, right? He understands that he's a complete wicked?

M. Laitman: Yes, let's say that he does and four, when he is in a state of ascent, he thinks of himself that he is righteous meaning that he will remain in a state of ascent forever. Yet afterward, another descent comes to him, and he sees that he is wicked. Therefore he does not know what to say about himself, whether to say that he is a complete wicked because he sees that he has ascents when he appears to himself as righteous, or to say that he is righteous since he sees that during his descent he is wicked. Meaning how does he determine his state? Since a person is close to himself, he accepts a bribe from the body, which he loves and says that in truth he is righteous but an incomplete righteous. In other words, since the body will enjoy more if he justifies himself, he says about himself that he is an incomplete righteous because he has descents at which time he is in a state of wicked. He does not say that he is wicked because of the descent, for the above reason that he accepts a bribe from the body. He chooses to say that he is righteous but an incomplete one.

Student: Before that he was in a state where he understood that he was wicked and then he would start in here where he could have prayed, and at least wants to move in the direction of becoming righteous. Then he moves to a stage where it is not clear if he is wicked or if he is righteous. It sounds like it is a worse state than it was before, because here he is kind of like bribing himself, and it is not clear. That is why I am asking if it is a more advanced state in the work.

M. Laitman: That is called an incomplete righteous.

Student: Because he thought he was righteous?

M. Laitman: Because he thought he was righteous.

Student: That is why I am asking.

M. Laitman: Now he sees that he is seemingly wicked, so he is asking for correction.

Student: That is why I am asking. When a person advances in the work, he moves to the stage where he is completely wicked, and then he moves to becoming an incomplete righteous, is that how it works?

M. Laitman: Yes.

Student: Now the incomplete righteous, it sounds like a more complex state than being a complete wicked. At least that is how it sounds to me, because he is not certain and he does not know and he is receiving bribe from the body?

M. Laitman: What?

Student: How could it be that when a person starts to lie to himself and says about himself that he is righteous or that he is wicked, that it is better than being a complete wicked? How can he pray deeper? It sounds like, if I identify that I am a complete wicked, at least in my intellect I am understanding it this way, so I have a clearer place for prayer. Then when I continue and see about myself that maybe I am a little bit of a righteous, then where is the prayer? I am kind of like in some state between heaven and earth. Is that considered a more advanced state in the work?

M. Laitman: It depends on how you are using the illumination that you receive. It is possible that now that you have received a little bit of an awakening to a small extent, to be more than before, then you can determine that you are a complete wicked.

Student: Is there a stage where a person moves in those stages, forward and backwards, he thinks that he is a righteous, and then he discovers again that he is a complete wicked?

M. Laitman: He decides. It is not according to the truth. It is according to his discernment, his feeling.

Student: It means that it is a person that says about himself, I am this or that.

M. Laitman: Yes.

Student: (48:40) The reforming light, does it change for a person the scale? It is like he doesn't wake up in the morning. No one wakes up in the morning and says about himself, I am a wicked. It is naturally, I am okay, I have certain limitations, and this and that. Naturally, people don't even think in that direction. The question is, if the reforming light, is that what will change us and correct us? Meaning it will change for us the scale of even thinking in different terms of ourselves is that the matter?

M. Laitman: Yes, why would a person disconnect from it?

Student: Sorry?

M. Laitman: Why would a person disconnect from the reforming light? What, he's going to be hanging in the clouds?

Student: Where? I did not understand you?

M. Laitman: A person needs to try and be connected to the reforming light because only that ensures him that he will advance according to the intensity of the light that he absorbs. That's his state, if it's righteous, it's a sign he's got the light, if he's wicked it's a sign he doesn't have light. If it's something in the middle, it's a sign that, I don't know, let's call it 50-50.

Student: Righteous is one who justifies the Creator, justifies the others, wants to do good to the others?

M. Laitman: Yes

Student: Now, when a person feels something that he feels like he's getting something good, that the Creator is illuminating to him, then he can also bestow to others. It's not so difficult for him to do that. When he feels darkness, meaning I'm talking about my corporeal life completely, when he feels like he's unlucky and everything's against him, that's the state where it's kind of like, will the reforming light impact him and change him there, specifically there where he feels bad? Meaning, that's a place where a person needs to examine himself?

M. Laitman: Yes.

Student: (51:23) Continuing the friend's question, this whole page and a half he's devoting to how important it is to remember and also to feel the bad he's done. Remember and feel and then in the end he gives this completely opposite law, and I can't understand how these two laws exist. He says in the end there because a person is close to himself he cannot see a bad thing for himself. He cannot. Here he says you must see and feel and then he says you can't, that's your nature. How to see this evil? It's truly not clear how it's possible to see it and in what context?

M. Laitman: He writes that one is a result of receiving the light, the upper light that fills him and then he's called an incomplete righteous. The body enjoys it more when he justifies himself. That's why he says of himself he's an incomplete righteous since he has descents where he can, he's in the state of being a wicked but he's not calling himself wicked as a result of the descents because he receives bribe from the body. That's why he chooses to say that he's righteous, except he's incomplete because bribe will blind the eyes of the righteous.

Student: Exactly, this is the point. How can you even stand with this bribe, with this lie? It's a point that's very, I don't know, it says ten times here, in all the possible ways, that until you see that it's bad, and you'll discern it, and define it, and remember it. I imagine that if you don't do it on your flesh, but until there are very rational actions, there's no chance for you to believe it, it's very logical. Then in the end, he says this sentence like, because a person is close to himself, he can't see a bad thing, and a harmful thing for himself. How to see this whole thing? Nature doesn't give it, and moves a person that way? It's important.

M. Laitman: We receive this diagnosis from the Creator and that's why we follow it.

Student: I understood. He says that this bad, the Creator kind of blocks his spirituality, bestowal, that's kind of like this, and you don't even know what spirituality is. How can this even be depicted, such a bad thing, that's a continuation question. Is it best to maybe say that all the disasters, the, I don't know, rape, all the bad things that are happening that shock a person, to connect that to man's ego. Here he's saying that the bad is that you're not attaining spirituality, that's, without that you can't live.

M. Laitman: Yes, it's the connection with the Creator who should have answered everything for you.

Student: (55:12) He writes towards the end there, that the main miracles when he was in a state in which Haman was in control, he wanted to annihilate all the matter of the Jews in him, whereas when the Jews control man's heart they can exist and observe without caution meaning the miracle is this inversion, right?

M. Laitman: Yes.

Student: What's the role of a person in awakening the miracle?

M. Laitman: He awakens himself to be not in slumber.

Student: A person that is in such an extreme state like he is describing, like Haman, who wants to erase every remnant of holiness what can he do with that?

M. Laitman: What can he do? Turn to the Creator. He doesn't have anything else to do but to pray.

Student: Exactly about that. How does a person, how does he pray? How does he, he wants to erase everything, how does he turn to the Creator, which is, you need the opposite, you need to be very much to want it, not to want to erase it?

M. Laitman: Erase what?

Student: Holiness. How will I turn to the Creator if I want to erase all of holiness right now in this extreme state called Haman? Meaning who will pray to Him, who will turn to Him?

M. Laitman: That is exactly the situation, one standing against the other and you feel yourself in the middle between holiness and impurity and you can decide..

Student: (57:12) Exactly about that. What's the division that where there's the state that I'm in, there's the one who identifies that state, there's also the attitude towards the state and upon that there's also the request of what I want the desirable state to be. Where can a person, I don't know, control, what can we actually change that doesn't happen to us passively but truly actively we can act in order to advance?

M. Laitman: Maybe I didn't understand.

Student: There's a state where you identify, I'm wicked or I'm unrighteous, or completely unrighteous, it's an existing state.

M. Laitman: What do you mean exist? It doesn't exist, it doesn't exist forever. You discover it, you reveal it.

Student: Right, that specific state and then I have my attitude towards that state, I discover that I'm Haman, like he says here now, and I'm completely wicked, I don't want to be connected to holiness?

M. Laitman: That's a state, okay.

Student: Yes, but then we say that there's another action here that a person can do. Is it only the appeal to the Creator? It's not clear what you can change. Can you change your attitude towards it, or can you actually only ask for the Creator to change my attitude?

M. Laitman: Of course the Creator will change the attitude and we have to pray for it.

Student: Can we change our attitude in some way to make some kind of preparation or only the request?

M. Laitman: No, we have to change attitude.

Student: How do we do that?

M. Laitman: With the help of a group, the prayer to the Creator but it's in our hands.

Student: What can the group do in order to advance inside these different relations and attitudes towards these things? Meaning if they're always operating in the same direction, the connection between us and the greatness of the goal and all those things, how does this, no matter what state we're in it always advances us. It's not clear how it operates. In every state it operates in order to advance us?

M. Laitman: Because we are drawing the reforming light.

Student: What in this action draws the reforming light?

M. Laitman: When we turn to it, we wish to reveal it more and more.

Student: Again, it sounds like it's only the appeal and the request. There's nothing else that we can do?

M. Laitman: What did you expect?

Student: I don't know, from what we are working for years already between us, to use some vessels, some forms of connection that we had to awaken us anew?

M. Laitman: This is not helpful. Aside from the prayer, connections with the friends and a prayer to the Creator.

Student: (01:00:42) In remembering when friends make a scrutiny or they're talking, there's some kind of discussion in the Ten, what needs to be reminded to one another? This bad that bothers and prevents and this Amalek, or to remember the purpose of creation, the thought of creation?

M. Laitman: One corresponds to the other.

Student: In relation to coercion, in remembering, is there an act of coercion here that he's talking about?

M. Laitman: Yes, it's written remember what Amalek did to you.

Student: Can a person coerce himself to remember?

M. Laitman: Check it, I guess. Yes, perhaps yes.

Student: Is coercion a pleasant feeling?

M. Laitman: No, typically no. There's a commandment from above remember what Amalek did to you.

Student: Can coercion lead to a feeling of joy?

M. Laitman: Yes.

Student: Joy from what, if I manage to?

M. Laitman: From having a connection. Joy is always a result of connection with something.

Student: Meaning that coercion is actually a connective means for, with what, with who?

M. Laitman: With the Creator. Connection with the Creator where in the worst state that you reveal he wants to and he's capable of helping you.

Student: When we don't manage to, of course we don't succeed in coercing, receiving the force of coercion, then we know that we have to appeal, to turn to Him. Also, in turning to Him we realize it's a certain coercion?

M. Laitman: It's in your hands. To turn to him is in your hands and to coerce yourself is not in your hands.

Student: About prayer prior to prayer. After all, to ask we need the force to pray because you feel like it's not in your hands. Do you have the power, the strength to ask?

M. Laitman: No, you have to truly come to it and then you find the power to pray for the correction.

Student: (01:03:42) I wanted to ask, he writes in the end that in Purim they received it willingly but until now it was all in coercion. What is that stage where everything becomes in coercion?

M. Laitman: I'm not sure how to put it. When I say about a state, it's a good state or a bad state. If you say, you're saying it coercively. I don't know if I'm saying it coercively. I need to check. Is the state that's revealed a result of certain conditions.

Student: He describes coercion, it's usually something that you do that you don't want to do, it's like you're being compelled to do it, you're being coerced to do so.

M. Laitman: Okay, let's say so.

Student: Okay, so here he says that coercion, this coercion that a person does is considered as a prayer. What is this coercion, what are you coercing yourself upon that it will eventually lead you to a state that you will also receive it willingly?

M. Laitman: That you have no choice and you must come to a certain level of identification with the Creator and you discover just how far you are from it. Then you're advancing through coercion. Although it's far, it's distant, it's not from me, but I have to show that yes, I would love to get to it.

Student: If it's in coercion why is it called prayer?

M. Laitman: Because I'm not raising it to the Creator.

Student: But the fact that you're coercing yourself, is it a lack? Is it an expression of a lack, the fact that I'm coercing?

M. Laitman: Of course, you're doing it against a desire.

Student: The fact that it's against a desire, I understand. The question is, in order to receive from the Creator, you need a desire and here I'm doing it against the desire so where's the desire here?

M. Laitman: The desire, that's against the desire.

Student: Okay, now in the end he says that they received it due to the miracle in relation to, they received it because of the love of the miracle. What is this for the love of the miracle? What did they love that they're suddenly receiving?

M. Laitman: They understand that only through a miracle they can reach a solution for their state. They love it, they like the fact that there's an upper force here that they can awaken through their prayer, their request it can pull Him.

Student: In the transition from the state where they're being coerced, where they're doing everything under coercion, how do they suddenly come to the love of the miracle? How do you come to a state that from coercion you suddenly receive?

M. Laitman: Because you are coercing yourself. You are working with desires that are not real, you don't hate the evil inclination. You awaken it as if it's the evil inclination. Then by that you obligate the upper one to take care of you.

Student: The response of the upper one makes a miracle upon us. Do we control this miracle that He's doing to us or is it simply when he decides He'll do the miracle?

M. Laitman: No, no, we have no control over it. When He does it, we have no control.

Student: In what do we love the miracle? Where is this love of the miracle if He does it when He decides?

M. Laitman: Specifically because of that we love Him. When this force comes and takes over but He controls according to what I'm asking for.

Student: (01:08:28) He says in the article, he says, remember that Amalek is bad. What bad is he talking about?

M. Laitman: The will to receive. Amalek, it's an acronym. Al Menat Lekabel, in order to receive.

Student: Yes, but what's bad in it? What does a person need to remember to see it as bad?

M. Laitman: That it's opposite the Creator.

Student: How does he see it, how does he discover it, how does a person discover it and want to erase it? Where does this happen?

M. Laitman: On the ground. He wants to perform acts of bestowal and he can't do it.

Student: What does it mean to remember? Where do I grasp this, that it's bad, that it's not good to me?

M. Laitman: Try to come out of yourself and be a bestower. Can you do it? No. Try to examine in you where is that desire in your heart ruling over everything. He can't let you off for a moment.

Student: That's the bad?

M. Laitman: Yes.

Student: That's not letting me move forward?

M. Laitman: Correct.

Student: (01:09:51) Back to the matter of coercion. Who's the one who coerces this upon a person?

M. Laitman: I think it's the Creator, the Upper force.

Student: What does a person do if it's the Creator?

M. Laitman: A person doesn't want to agree with it.

Student: What is this coercion expressed? What do you say he's coerced until he says, I want. Who's the one that's been coercing, who's coercing?

M. Laitman: Of course the Creator.

Student: Why isn't the Creator coercing now, what does the person need to do so that is it to evoke this process of coercion?

M. Laitman: In order to discover in a person a greater force toward sanctity. The Creator puts him deeper and deeper into impurity, to in order to receive. Then Amalek comes and does all which is all those wars with the person until a person says I'd said I'm better off dead, I can't live this way, I must come out. This assembles, gathers everyone in order to win over Amalek.

Student: What is the active action for a person to enter into this?

M. Laitman: Connection and prayer.

Student: A person makes an effort for connection, prays to the Creator even though he doesn't really want this?

M. Laitman: Yes.

Student: It's called coercion because he doesn't really want this?

M. Laitman: Yes

Student: In parallel the Creator intensifies grows the evil in him?

M. Laitman: Yes, I'll have a greater prayer.

Student: A person continues to work in the connection and prayer that he doesn't really want to do this and in parallel the Creator is growing the bad and this is how we seemingly advance in two paths?

M. Laitman: In parallel.

Student: Until it comes to what, to a point of shattering?

M. Laitman: Until it reaches a point where a person sees that the last, with his last remaining power he screams, he cries after the Creator and the Creator seemingly with his last bit of power helps him. Then it repeats itself again until the end of correction.

Student: In what is this point of shattering expressed now that wasn't there before? Why does it suddenly happen? Why all of a sudden does the person say like Rav said right now, and he's just not capable anymore. What, is it reaching a certain quotient?

M. Laitman: As it is written, you are tired and exhausted and you don’t know your God and we go through all those states. Here the Creator is playing with us, He's growing us.

Student: Man's work is to start this process each time from a new like we're starting from zero?

M. Laitman: Yes.

Question (Woman Turkey 7): (01:13:28) Sometimes I really see but I don't feel that it's a bad enough for me to ask for correction for it. I know that if I don't ask for the correction it'll be a problem in the continuation. What do I need to do in order to take this and to invert the heart to prayer?

M. Laitman: The main thing is the connection. The connection between the friends that we have to be together in one desire in one action. This is what we shouldn't forget.

Question (New York 2): (01:14:20) On the same issue, how does coercion lead to a prayer?

M. Laitman: Coercion. He's being coerced meaning from above. The person is coerced and then he bows down, he surrenders, he can't do anything. Sometimes he gets up, he wakes up and straightens out and he takes a few steps forward, and again. That's how it happens intermittently. That's the work.

Question (PT 31): (01:15:15) The feeling of the bad, the wickedness. How to relate to the feeling of wickedness correctly?

M. Laitman: Picture yourself as being in the place of the Creator and the created being is your small child, maybe like six months old, one or two years old and how he battles and wishes to succeed and cannot and then again wishes to succeed and cannot but from one time to the next, he becomes wiser and stronger, receives discernments, new discernments. That's how it works.

Question (Woman Rehovot 1): (01:16:13) What does it mean, bribe from the body?

M. Laitman: A bribe from the body is that it's comfortable for the body. Speak to yourselves whether I'm confused or something and you just switch off, you go to sleep. With each one it happens in different ways but that's how it actually is.

Question (PT 23): (01:16:46) It's written that a person should pay attention to the Haman in his heart, how it wants to destroy anything that pertains to holiness. How to realize it in practice, this attention?

M. Laitman: Haman, his name is built of in order to receive. Sorry, no, that's Amalek. That's a little bit different. Yes, and what should we do? Again, only connection. We have nothing to do. Only on all kinds of degrees it's different kinds of connection. That's all. Okay.

Student: (01:17:45) Should we believe in miracles?

M. Laitman: Believe?

Student: He's talking about coercion, faith, there's a process. We have to believe in miracles, believe in something that cannot happen. What kind of direction are we getting in terms of the thinking we should have about what we're doing, to let go of some, that we are unable to do some fixation in our thoughts?

M. Laitman: No. We need to awaken each other each day, at every moment to changes, to the correct direction.

Student: What is the love of the miracle? It's something I need to have from the beginning of the way, right?

M. Laitman: Preparing oneself for that in which he always has miracles before him. That you are ready to engage in miracles.

Student: Okay, so what does it mean that I'm preparing myself to see the miracles? What is going to happen?

M. Laitman: When you try to identify acts of the Creator, how He corrects them in your will to receive.

Student: Now, he says the fact that they did it willingly is a miracle.

M. Laitman: Yes.

Student: In other words, if we feel that there is a desire and that desire is satisfied, it's already a miracle?

M. Laitman: Yes.

Student: In what is the desire to bestow or in what is bestowal preferred to reception because there too he says it's not a great illumination, it's a small illumination, but we feel that we are receiving it even before we bestow?

M. Laitman: I didn't get it.

Student: He says that they received it willingly, that's already a miracle. Before that everything was compulsory, by coercion, so what's special about bestowal because even before he's in bestowal, he already felt he had some desire, he was already satisfied in that desire. Even though he received that filling in order to receive, he still felt like he was receiving in his desire, and for him, that was, and here we're trying to go to something that seemingly doesn't exist until we receive in the desire and then it'll be a miracle for us. What's the preference here? How is bestowal preferred or better than reception here?

M. Laitman: Because the person chooses it and wants it to be that way and he wants to behave within bestowal, only that he is incapable, according to how he was born.

Student: Why does a person prefer to go with coercion, not to receive willingly, instead of receiving willingly even though it's in order to receive? Why does he choose not to receive willingly and that it will be by coercion?

M. Laitman: According to what you say, how you're expressing it and it appears that he loves more than they necessitate him, that it comes from his responsibility.

Student: No, there's probably something deeper that I'm trying to bring out, that a person prefers to walk on the path of coercion, and only in the end, it becomes of his own volition, instead of remaining in his initial state, where he already feels that he already exists in his desire, he's receiving satisfactions as they are in the desire, in his current desires. The animate and the corporeal, never mind, he's a regular person, so he's already?

M. Laitman: He prefers to go in order to bestow and in that receive reward.

Student: Yes, he prefers to go toward coercion without desire, it's all against.

M. Laitman: Yes.

Student: What is this opposite choice?

M. Laitman: That's bestowal, that he wishes to identify with the Creator in his action.

Student: This is how he expresses? Is this called expressing his love?

M. Laitman: He expresses his identification with the nature of the Creator. That is all.

Student: (01:23:21) The one who receives Amalek wants to receive pleasure from the act and from the result of the act. Obliterating Amalek is erasing the memory of the act but there's a memory of the feeling?

M. Laitman: Speak simply. Amalek is in order to receive, we want to receive, in order to receive, or we don't want to receive. That is the whole matter of Amalek. Let's not go into such philosophies. The Wisdom of Kabbalah operates on a very simple level much closer to nature. That's all.

Question (Holland): (01:24:33) It says, let's say, in the article, in the future, all the occasions will be cancelled except for the scroll of Esther. What does this scroll of Esther actually do to us?

M. Laitman: Because in that we use a complete vessel in order to bestow, receiving in order to bestow in a complete vessel.

Student: What does it mean then in this case that the light will shine in the future?

M. Laitman: Then there is no boundary to the reception of light. It expands in all of the vessels.

Question (New York 2): (01:25:43) Two questions from the Ten. What is the meaning of repentance that it is capable of bringing one's evil inclination into the domain of Kedusha?

M. Laitman: Repeat please.

Student: What is the meaning of repentance that it is capable of bringing one's evil inclination into the domain of Kedusha?

M. Laitman: Because the person checks himself and sees what vessels he uses. From that he chooses the vessel of bestowal and spiritual ascent.

Student: In a place where those who repent stand?

M. Laitman: That place where the people of repentance stand. That is, that they reach the recognition of the understanding of what it means to receive and then receiving in order to bestow and then the person elevates himself higher than everyone else.

Student: If I may, just a follow-up question as well. How can evil inclination be included in Kedusha if it's not corrected first? Rabash suggests that it's added to Kedusha first and only then it is corrected. If you could clarify that please?

M. Laitman: I didn't understand.

Student: He's talking about a situation where the evil inclination is incorporated in the in Kedusha holiness before it's corrected. This is what he understood. He's asking how can this happen because evil inclination is not in Kedusha?

M. Laitman: No, that's also the will to receive in order to bestow. The matter of creation is always the will to receive. We have nothing else.

Question (MAK 4): (01:28:41) Recognition of evil comes to a person through unpleasant states but specifically then there's an opportunity to connect with the force of the Creator, the Light. The first question, is the connection done through self-annulment and acceptance of the upper force in everything?

M. Laitman: Yes.

Student: Connection in the friends, by this can we strengthen our faith in the Creator?

M. Laitman: Yes.

Student: Another question, we show permission from a friend. Recognition of evil, do we come to it by looking for the reason for the troubles?

M. Laitman: Yes, also.

Question (Africa): (01:29:37) Without tasting bestowal is it possible for Amalek?

M. Laitman: Repeat please.

Student: Without tasting the pleasure of bestowal is it possible to fight against Amalek, which frightens us from the pleasure of bestowal? Without tasting the pleasure of bestowal, is it possible to fight against Amalek because it separates us from these pleasures?

M. Laitman: Yes, yes, let's say that it's possible. Yes.

Question (Woman Heb 1): (01:31:02) We talked earlier about how a person is close to himself and always justifies himself. To what can a person compare himself in order to begin to feel that he is not righteous because when we study Kabbalah we compare ourselves to the world in general, so we feel even more righteous.

M. Laitman: We, first of all, are the worst and not higher than the world. That will continue until we start feeling ourselves lowly, really that we're all zeros, nothing. We just need to understand that we feel this way, it is the truth however, if we connect between us and from us to the Creator, then from that great minus, that great total minus of ours, we can reach a plus.

Student: How do we begin? To what can we compare ourselves so we will see that we are truly lowly as you say?

M. Laitman: Starting as a person really seeing that he is a zero, that all of his thoughts are only for his own sake.

Student: Yes, but then I say, okay, but we're working on the correction?

M. Laitman: No, no, no, you can write that in your book, all these well-known sentences. The judge doesn't accept these things.

Student: How do we begin, I want something to change?

M. Laitman: It won't change until you will agree with me.

Student: Can I ask?

M. Laitman: Yes.

Student: How do we erase the memory of Amalek from the external people of Israel?

M. Laitman: Through dissemination and explanation.

Student: But it doesn't seem like they understand what we are disseminating according to my feeling?

M. Laitman: It's no problem to explain it.

Student: Concerning the inner people within us, how do we erase this will to receive?

M. Laitman: That too, that's what we need to explain.

Question (Bulgaria 1): (01:34:07) How to be careful from idol worship?

M. Laitman: Idol work is that we awaken our egoism above our heads, we raise it above our heads, we make it into a god and we bow down before it, meaning we observe everything that the ego wants. That is called idol work.

Question (Hadera 1): (01:34:45) When a person asks for correction for his friends within him does it draw light on the externality, on the friends externally?

M. Laitman: If they have a connection, yes.

Student: I'm talking about the Ten?

M. Laitman: If they have a connection, yes.

Student: Okay, so now that light, is it regarded as an internal correction or as an external correction?

M. Laitman: Internal correction.

Question (Beer Sheva): (01:35:45 ) I'm going to read a paragraph. It goes like this. This is why we read the portion Zachor before Purim, but before the portion Zachor, we read the portion Shekalim, which implies in the work. Shekalim, as the Zohar says, it is a stone to weigh with, because a person has to weigh the order of his work to see if it is for the sake of the Creator or not. Meaning, it is impossible to come to obliterate Amalek before we know the force of the evil in it, how it causes us all of the distance from the Creator and afterwards, something small. Therefore, when we weigh the work in order to see if it is okay or not, then we can come to the recognition of evil. The whole topic of Purim, Rav, with your permission, that's the question, the miracle is that in fact, the Creator is given to us, taking us through all the states within us. All the states we need in the portion of Shekalim and then there's the topic of the Zachor, remember, and of course, he also connects it toTyre and Jerusalem to achieve wholeness. Is this a process, is this a miracle, that a person manages to go through all these processes in succession?

M. Laitman: Yes.

Student: May we succeed in reaching Jerusalem with the help of the Creator.

Question (Women Latin 26): (01:37:27) We understand that a complete prayer comes from the bottom of the heart. How can we obtain that desire? How do we obtain one desire if we are only a desire to receive, and everything around us is desires to receive?

M. Laitman: How do we attain one desire? We all have one desire only to receive something. One is a little bit different from the other. So what? We need these desires, we need to direct them in order to bestow and then we can organize them in one line and the Creator will draw us to Him and accordingly we can connect between us and to Him. That's an act that He does through the light. It's really one action. All of us become organized according to a single line.

Question (Women Latin 10): (01:38:54) If we accept the allegory of the body and justify ourselves is this called falling into idol worship?

M. Laitman: Yes.

Student: Therefore in this doubt, in these contradictions, do we have to discover that Amalek is leading us to believe in our own strength and removing us from faith?

M. Laitman: Yes.

Student: At this important moment before Purim what should the world Kli ask from the Creator so we come to a new state, a new degree, what should we ask?

M. Laitman: Connection, unity, and nothing else.

Student: You said we must all feel Amalek within us.

M. Laitman: Yes..

Student: How do we come to everyone feeling the Amalek at some level?

M. Laitman: Correct.

Question (Women Unity): (01:40:31) It seems like I need to wait for some measure of will to receive and in the meantime not ask. This is how I realize that I don't have a complete measure of will to receive, how do I come to the complete measure?

M. Laitman: [No translation]

Question (Women MAK 21): (01:41:07) What does it mean to obliterate the memory of Amalek but remember what he did to us?

M. Laitman: The Reshimot needs to remain and nothing other than that, meaning not to remember my actions, that they will be anew.

Question (ITA 1): (01:41:40) The fear of facing Amalek, facing the evil, shows that we are lacking faith in the Creator. What should I do in order to completely be freed from the fear and get complete confidence in the Creator?

M. Laitman: That you are like a small child standing before Amalek but after you the whole world is there with the Creator together. And against that Amalek is all in all one power, even though it's a great power that can control you but if you are connected to the world and to the Creator, so no one can stand up to you. That's how you need to see the situation.

Question (PT 29): (01:42:44) A question about the prayer from the bottom of the heart. On page, it is written, therefore when a person prays to be given some filling, he must have a deficiency for the filling. Therefore, if there is another desire in a person's heart, it is a sign that he doesn't have a complete desire, since his desire is divided into two desires. It follows that the two of them are not big, whereas when he has only one desire in his heart, this is called that what he is asking is from the bottom of the heart and then there is the example of the desire for rest. Which is already not one desire. The question is should a person, how to work with the natural desires? Should we remove them or increase the desires for spirituality or maybe both? How to come to having one desire?

M. Laitman: A spiritual desire.

Question (Women Rehovot 1): (01:44:09) When does a person come to complete surrender to the recognition of evil in him and doesn't deny it?

M. Laitman: Again.

Student: When does a person come to complete surrender of his recognition of evil and does not deny it?

M. Laitman: When he sees the extent to which the evil inclination controls him completely.

Student: How does he not deny that the evil inclination controls him and he doesn't run away from it?

M. Laitman: What can he say that it's not like that if he sees that it's that way before everyone and how he doesn't escape from that because if he escapes from that then he escapes, he leaves the single connection that he has with the Creator, even though that that connection is no good, through the will to receive in order to receive, but in any case he is connected to the Creator through that and he can ask the Creator to invert him. To invert him.

Question (French 1): (01:45:35) About Amalek, does it mean we have bad intentions and it's a vessel and then we forget it?

M. Laitman: No. Amalek is the egoistic desire in the person and we need to reveal it, isolate it and to use everything else, all the other qualities of ours, not that one and then gradually we distance ourselves from it until it disappears.

Student: (01:46:34) Is it possible to coerce, to force the Creator?

M. Laitman: I didn't understand.

Student: He's asking if it's possible to force the Creator?

M. Laitman: To what, to what?

Student: To give a desire to bestow.

M. Laitman: Yes.

Student: Or to come to a real prayer?

M. Laitman: Yes. That is exactly the way we need to go.

Student: But do we come to this point by coercion from Him?

M. Laitman: That's the will to receive that wishes to help us and that it pressures the Creator to give us a desire to bestow.

Student: What is the best way to come to a prayer before a prayer, to receive a real deficiency?

M. Laitman: If people will come to you and will hit you.

Student: How to encourage my friends to beat me?

M. Laitman: On the contrary.

Student: If you're saying we have to get beat up, how can I make the friends beat me up?

M. Laitman: That the friends will beat me up? You cannot do that because it's against your nature, you cannot ask for blows. Even if you ask for it, it wouldn't be blows. It would be as if, how do you put it, like, there's a word in Hebrew for this. As if it's a lie.

Student: You tell the story sometimes of how you were sick and you jumped on the doctor's table, you jumped on the surgeon's table. I feel like I'm totally sick and I want, if the solution is for the friends to beat me up, can't I ask for the beating? You ask the doctor to fix you?

M. Laitman: Yes, but then that's not blows. After the operation, I saw that after the operation I would become healthy. That's what I asked for.

Student: You told me after they'll hit me I'll come to a true Hissaron. If you tell me, it's clear to me.

M. Laitman: You want blows in short?

Student: Yes.

M. Laitman: We have a long day today, we'll hit you.

Student: Because I sleep throughout the day through half the lessons and I don't know how to wake up and I don't know where my prayer is. I am confused?

M. Laitman: Go to the, do the work which is the most hated and hardest for you. Go to work which is the hardest and most hated for you.

Student: I tried it but the will to receive. I didn't succeed in it.

M. Laitman: The will to receive doesn't get impressed from that. What else can you do? I don't Know.

Student: My will to receive doesn't get impressed from that but even sometimes, more times, I am not able to succeed in engaging in the work that the friends ask me to do. I am two steps before the actual revelation or something. How to come closer to it?

M. Laitman: Do you write down what you need to do during the day, during the morning lesson?

Student: I don't succeed in doing that.

M. Laitman: You don't succeed in understanding?

Student: To write down during the lesson what I need to do during the day?

M. Laitman: Yes.

Student: No, I don't write it.

M. Laitman: Try to write all kinds of thoughts, desires come to you, all kinds of things. Write what you need to do during the day.

Student: How do I maintain the framework? How do I maintain the framework so that I maintain the thoughts that I'm writing down?

M. Laitman: That's already a connection with the group. Your connection with the friends. Yes. We'll think about that.

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Щоденний урок21 мар. 2024 г.(Morning)Part 1 Рабаш. Що означає в духовній роботі, що читаємо главу "захор" перед Пуримом. 21 (1991)

Part 1 Рабаш. Що означає в духовній роботі, що читаємо главу "захор" перед Пуримом. 21 (1991)

Рабаш. Що означає в духовній роботі, що читаємо главу "захор" перед Пуримом. 21 (1991)

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Щоденний урок21 мар. 2024 г.(Morning)
Part 1 Рабаш. Що означає в духовній роботі, що читаємо главу "захор" перед Пуримом. 21 (1991)

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Чекайте...

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені