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

Daily Lesson (Morning), December 19, 2024. 

Part: 2 Baal HaSulam. Disclosing a Portion Covering Two

Reader: What is the revelation of disclosing a portion covering two. All right, so we'll enter the article. Disclosing a portion covering two. The writings of Baal HaSulam. We continue at the heading, the counsel of the Lord is to those who fear Him.

3. The Counsel of the Lord Is to Those Who Fear Him

Reading: (00:28) This means that the secrets of the Torah are revealed only to those who fear His name, who keep His glory with their hearts and souls, so as never to commit any manner of blasphemy. This is the third part of the concealment of the wisdom.

This part is the strictest in regard to the concealment, as this kind of disclosure has failed many. From the midst of those stem all the charmers, whisperers, and “practical” Kabbalists, who hunt souls with their cunningness, and the mystics who use withered wisdom that came from under the hands of unworthy students, to produce bodily benefit for themselves or for others. The world has suffered much from this and is suffering still.

Know that the root of the concealment was only this part. From here the sages took excessive strictness in testing the disciples, as our sages said (Hagigah 13a), “A summary is given only to a chief justice, and to one whose heart is worried,” and “Maase Beresheet is not to be explored in pairs, neither is Merkava to be explored alone.” There are many others like that, and this whole fear is for the above reason.

For this reason, few are the chosen who have been rewarded with this wisdom, and even those who passed all their tests and examinations are sworn by the most serious oaths not to reveal anything of those three parts. (In this regard, see in the introduction to The Book of Creation by Rabbi Moshe Burtril.)

Do not misunderstand my words, in that I have divided the concealment of the wisdom into three parts. I do not mean that the wisdom of truth itself is divided into these three parts. Rather, I mean that these three parts branch out from every single detail of this wisdom, since they are the only three manners of scrutiny that are always applied to this wisdom.

However, here we should ask, If it is true that the strictness of the concealment of the wisdom is so severe, from where were all the thousands of compositions in this wisdom taken? The answer is that there is a difference between the first two parts and the last part. The prime burden lies only in the above third part, for the reason explained above.

But the first two parts are not under constant prohibition, since sometimes an issue in the “unnecessary” is reversed, stops being unnecessary for some reason, and becomes necessary. Also, the part “impossible” sometimes becomes possible. This is so for two reasons: either because of the development of the generation or by being given permission from above, as it happened to Rashbi and to the ARI, and to smaller extents to their formers. All the genuine books written in the wisdom emerge from these discernments.

This is what they mean by their idiom, “I disclosed a portion and I will cover two portions.” They mean that it happened that they revealed something new that their predecessors did not envision. This is why they imply that they are revealing only one portion, meaning he is revealing the first part of the three parts of concealment, and leaves two parts concealed.

This indicates that something happened which is the reason for that disclosure: Either the “unnecessary” received the form of “necessary,” or he was given “permission from above,” as I have explained above. This is the meaning of the idiom, “I am disclosing a portion.”

The readers of these essays, which I intend to print during the year, should know that they are all innovations, which are not introduced purely as such, in their precise content, in any book preceding me. I received them mouth to mouth from my teacher, who was authorized for it, meaning that he, too, received from his teachers mouth to mouth.

And although I had received them under all the conditions of covering and watchfulness, by the necessity introduced in my essay “Time to Act,” the “unnecessary” part has been inverted for me and became “necessary.” Hence, I have revealed this portion with complete permission, as I have explained above. Yet I will keep the other two portions as I am commanded. 

M. Laitman: Questions?

Question (Petah Tikva Center): (08:13) It's written, the secrets of the Torah are clarified only to those who fear Him. What are those who, who are those who fear Him, what does it mean? 

M. Laitman: One who has this internal fear that he'll do something not according to the will of the Creator. 

Question (Petah Tikva Center): (08:50) I would like to continue the friend’s question. He says also that you need to guard the Creator's glory. What does it mean? Because what we talked about before, how to relate to the lesson, all that, what does it mean ultimately to guard the Creator's glory? 

M. Laitman: It's extremely broad. Here you have things that are close to it and more distant from it. We'll learn about this. These things are not written anywhere. We'll try to touch on this. 

Student: I have another question to continue. We said that the Ten has to be together in the lesson. How do we, how do I make it so that I will feel pain if the Ten is not together, to make it truly bother me, hurt me? 

M. Laitman: If a person awakens his feelings for something that he feels, for his state, then he can stay, to what extent it affects him or not. To the extent of an unpleasant feeling bordering on pain.

Student: Is it important to share that pain between friends? If someone is pained by that? Is it important to talk about it, to open the heart to share? 

M. Laitman: Gently.

Question (Petah Tikva Center): (12:05) I understand that there are three conditions for the revelation of the wisdom, and two of the conditions can invert from unnecessary to necessary, and from impossible to explain to possible to explain, and he expands on that. What is it? I understand from the article that there is a condition that always exists and is not revealed. 

M. Laitman: The counsel of the Lord to those who fear Him is a general revelation of the Creator toward His created beings, to a person who is approaching Him.

Student: What secret is this? What is hidden from us? 

M. Laitman: What is concealed from us is how the Creator is revealed. 

Student: In what way He does this, it's always concealed and it's impossible to explain in books. It will always remain. Only one who reaches that degree of fear can somehow understand it within himself? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (13:21) Baal HaSulam talks about the secret of the Creator, of those who fear him. He says that this is all only because of that part. What is fear? How does a person develop fear? 

M. Laitman: From levels of fear, where he is truly feeling fear, personal fear, all the way up to the degree of fear where he is afraid to harm the appearance of the Creator toward the created beings. 

Student: How to awaken it all the time? How to awaken the sense, this feeling of fear? How to turn it from just regular fear to reverence and awe? 

M. Laitman: It depends on the person, on his work. To what extent? It shows and sees in his actions. He opens up the Creator toward others.

Student: So this fear is related to how a person relates to others? 

M. Laitman: Yes. 

Student: So he moves from a state where he is concerned about himself for various reasons, to a state where he opens his heart to the others, and then he fears for the others? And fear can only be with respect to others, right? Not himself. 

M. Laitman: Also with respect to himself, but he is willing to wake up from that. 

Student: So, in relation to his contribution to the others, the extent to which he assists? 

M. Laitman: Yes.

Question (Petah Tikva Center): (15:51) I'm trying to understand what Baal HaSulam actually wants to say with this article. Because in my warped mind, I figure that there are three sides in the concealment of the wisdom: the impossible and possible, and unnecessary and necessary. And then what's left is the secret of the Lord for those who fear him, which is reserved only for those who truly have this fear of the Lord. So, we learn that I've created the evil inclination, I have created the Torah spice. But he hints here, he implies, maybe I don't understand. He says that only those who fear the Lord can actually produce those secrets of the Torah, which operate on them. So, what's left for us? Only the impossible and the unnecessary? Until we get there? 

M. Laitman: Yes. 

Student: But we are those who need the correction. It's us who need to draw these secrets of the Torah that will operate on us until we reach the degree of those who fear the Lord. 

M. Laitman: Yes. And through those who fear the Creator, we take care of the other parts. 

Student: I'm not certain I understood that.

M. Laitman: We first of all have to reach fear, this spiritual fear. And then through this fear, we will see which other parts are left to be cared for. 

Question (Petah Tikva Center): (17:55) Chapters are given only to the judge and to those whose hearts are concerned. What does it mean, those whose hearts are concerned?

M. Laitman: That all the desires relative to others, he feels them as truly his. 

Student: That the others are truly his? 

M. Laitman: Yes. 

Student: How to develop that, that concern? 

M. Laitman: Probably on the way. 

Student: Where does it stem from? 

M. Laitman: I don't know, it's not the lesson about that. 

Student: In our era, have conditions changed with respect to the secret of the Lord for those who fear him? 

M. Laitman: Yes, that changes, the conditions change, the topic itself. 

Question (Petah Tikva Center): (19:11) Fear and reverence, are they the same? 

M. Laitman: Oh, let's say. 

Student: And what is our fear with respect to the friend? Because I don't feel any fear with respect to the Creator. 

M. Laitman: Fear, spiritual fear, begins when you feel yourself dependent on them. Will they give you what they have? Because without that part that you will receive from them, you cannot attain the Creator. 

Student: And that should accompany the person always? We talked about this also in the lesson. 

M. Laitman: Well, maybe, yes.

Question (Petah Tikva Center): (20:13) Fear and reverence, I don't see them as being the same thing. Fear is something that pushes you. Reverence should have you stay in the same spot, the same status, the same connection, is that right? 

M. Laitman: There is something to it. 

Question (Petah Tikva Center): (20:46) A bit more about the fear. He says that those who fear the Creator, he says that the secrets of the Torah are revealed only to those who fear the Lord, those who guard the Creator's glory with their whole soul. To be fearful of the Lord means to maintain the Creator's glory. What is that? 

M. Laitman: It's an internal mechanism, and to the extent it's activated, you can work on doing something or not. That's the spiritual fear. It has to do with the internal feeling. And those who have this fear toward the Creator, they seemingly come out of themselves, and they are present in the goals that the Creator sees before him. And that's why they are in a higher degree.

Student: What guarantees for a person or indicates the right direction in respect to the fear of the Lord? Because we know that there are those who fear the Creator but serve Pharaoh. That exists. You can fall into that shell. So how to develop that pure fear? What typifies it? 

M. Laitman: It's probably along the way, when he acquires closer and closer disturbances to that. And he sees how he can abstain from it or come closer to it. And what does it mean to disparage the Lord? They make sure to never violate God. 

Student: What does it mean?

M. Laitman: To violate, to blaspheme the Lord in all these degrees, it means that there is an action which is outside of the work of the service to the Creator, because the presence of the Creator in each and every action of the created beings is from the outset, something that must be there. 

Student: In our state, a student who doesn't have the ability to measure things clearly, for us, is there such a thing as blasphemy? Are those mistakes that are part of the path? 

M. Laitman: The mistake is mainly not seeing the Creator as part of the actions that awaken on Him. 

Student: Regarding this matter, the secret of the Lord is for those who fear Him. He says that the harshest part is the one which many failed in from which can come all the charmers, and sorcerers, and so on. Those people he belittles here, those who present Kabbalah incorrectly, Kabbalah being warped into all those things, why does that happen? What is the role of that? 

M. Laitman: A scrutiny of the souls. Which of them are capable of working with the Creator and which aren't. 

Student: If it's beneficial or not, if it's part of the path, then why does Baal HaSulam rage about it so if ultimately it helps in scrutinizing the matter? 

M. Laitman: Those who don't succeed remain in the lie.

Student: So, it's the danger of the matter but not the process itself, right? Because it comes from the plan of creation, justified, but you can actually sink into the danger. We see that from Baal HaSulam also came all sorts of branches where people sell holy water and such like. What guarantees that a person will not fall, will not fail in these things? 

M. Laitman: The spiritual fear, fear of the Creator. There's nothing more. Different ways, modes, and manners that can be connected to each and every person until the light of Yechida appears. No person can say that he's connected with a white thread to the goal.

Question (Petah Tikva Center): (27:13) It's written that those special ones who have been awarded with this wisdom are few. The question is, why did the Creator bring us to this place where we are the students of Yechida? 

M. Laitman: The Creator filters everyone on top of everyone, and that's how we approach the goal.

Question (Petah Tikva Center): (28:05) The revelation spoken of here is it one opposite the other, or what is the revelation spoken of here? 

M. Laitman: It's the revelation of the Creator. 

Student: As I understand it, this applies everywhere. That's how I interpret it. A revelation is an innovation, you reveal something new, right? So, me, with respect to the Ten, in every place, right, in every situation, it's revelation? 

M. Laitman: Yes. 

Student: So, I just heard that we need to focus, I don't know what to call it, the revelation of the fear, the third revelation. That applies everywhere, in the Ten also, and that's what we focus on. 

M. Laitman: Okay. 

Question (Baltia 2 and Women Mak 43): (29:33) How do we implement the principle of disclosing a portion covering two in the work between us in the Ten? 

M. Laitman: That's according to the order that we're trying to learn and work with. 

Student: On the one hand, we need to open the heart if we want to connect, we need to do all these actions. On the other hand, it's clear that we have limitations, and we want only what will advance us. How does a person do this inner scrutiny? 

M. Laitman: With the light that reforms.