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

Daily Lesson (Morning) August 10, 2024.

Part 1: Baal HaSulam. Letter No. 33.

Reader: Hello, we are studying Baal HaSulam's letter 33. In Hebrew, it's on page 729 in the writings of Baal HaSulam. You can also find it in the Arvut system, you can also ask questions through the Arvut system. If anyone wants to ask a question in the study hall, he's asked to stand up, hold the microphone close to his mouth, and speak loud and clear. The writings of Baal HaSulam, Letter 33.

Reading Letter 33: (00:33) To the honorable students, may the Lord be upon them:

Two nights ago, a wonderful thing happened to me: A man asked me to come over to his house to see his books, among which there were also books of Kabbalah...

I saw there a big book, about 180 pages, two printer sheets, titled The King’s Valley by one of the wondrous ascended ones, Rav Naphtali Ashkenazi, printed in Amsterdam in 1648. The author established a complete order to the wisdom of truth, as in the book Tree of Life, beginning with the Tzimtzum [restriction] and ending with the lower worlds BYA. It is based on the foundations of the ARI with his own explanations, and he is also assisted by the Kabbalah of the Geonim and the Rishonim, similar to Rav Yaakov Kafil.

When I opened the book, I saw in it many issues and foundations that were not introduced in any of the books of the ARI or the Rishonim, except in the book Studies of Atzilut, presented in his book, letter by letter.

This surprised me. I went over the book meticulously until I realized that the book Studies of Atzilut, attributed to the ARI, is completely false and fabricated. Instead, a copier abbreviated this book, The King’s Valley, and turned it into a short composition, which is the book Studies of Atzilut that we have.

Moreover, that copier was completely ignorant and did not understand anything about Kabbalah, so he confused the pages of the book in a terrifying manner. Out of every ten pages, he took half or a third of a page and copied them verbatim, then put them together into a single issue.

In consequence, one issue in the book Studies of Atzilut consists of ten thirds of pages from ten separate matters in the book The King’s Valley. This is why it is so perplexing. I cannot put in writing my anger at this wicked fool, since it took me a long time to sort matters out for myself. But because of the sublime holiness of the issues presented there, I was fond of them, and so I spent a great deal of time—above and beyond—on this book.

I understand that the same thing happened to all the great ones; therefore, I wish to make it known that 1) it is not from the writings of the ARI, 2) it is distorted and confused to the point that it is forbidden to look at it. It must be buried so as to remove obstacles from future generations. One who wishes to understand the holiness of the matters will look into the book The King’s Valley, where the matters are presented in their full and sublime glory. I am contemplating interpreting the matter in the introduction I will write.

That book is priceless. It was probably printed only once, approximately 300 years ago, and this was the first time I saw it. It must have been an act of Providence because I took with me the book Studies of Atzilut, but when I wanted to read in it I could not find it. I looked for a place where I could borrow it but could not find it anywhere. In the end I did find it, in my bag, to my surprise.

Regarding the personal questions, I pray that he will succeed wherever he turns, for I cannot settle private affairs these days, as my own troubles surround me. Hence, in His light we will see light.

Yehuda Leib

M. Laitman: This is what we have, that incident as well. We'll move to the adjacent letter.

Reader: (07:39) The next letter is Letter 35. Again, the writings of Baal HaSulam in Hebrew, page 730, Letter 35 by Baal HaSulam. 

Reading Letter 35: (07:58) To the honored disciples, may the Lord be upon them:

The surprise of... at my zeal and devotion to The King’s Valley, which I wish to publish, is because he did not understand me. It is not The King’s Valley that I am zealous about, but its abbreviation, which is The Studies of Atzilut, which the copier maliciously attributed to the ARI.

In his abbreviation, he has done two harms: 1) He wasted the time of all who search their hearts for nothing and to cause fear, due to the far ones who are drawing nearer in his lines and cause bewilderment. 2) These are words of the wise rav, author of The King’s Valley, in the writings of the ARI. By this he caused inconceivable confusion. So I am zealous because of my own time, which was lost.

Concerning the above-mentioned book, the author is undoubtedly a very high and holy man. However, his words are built on the foundations of MAHARI Sruk, who, in my opinion, did not understand the words of his teacher, the ARI, as well.

However, the words of Rav Sruk spread to all the holy ones that were in the land because the Rav Sruk nevertheless arranged the words he had heard from the ARI, so they are understood by anyone with a degree in attainment, for the greatness of mind and attainment of MAHARI Sruk are immeasurable.

For this reason, the author of The King’s Valley relied entirely on his foundations, along with all the Kabbalists overseas to this day because of the questions in the words of Rav Chaim Vital, which are brief and disordered. This is also one of the reasons why I was moved to put my own words into a book in arranging the Kabbalah of the ARI, which came to us from Rav Chaim Vital, who understood, as the ARI himself testified, and as MAHARI Sruk also admitted.

It is surprising that the HIDA did not resolve to save The King’s Valley from the quandary of the Makor Chaim, who did not lie at all in the Kabbalah of the ARI, God forbid, except that he relied on MAHARI Sruk. This is more or less the case with all the Kabbalists and authors from overseas without exception.

In my view, MAHARI Tzemach, MAHARAM Paprash, MAHARAN Shapira, and MAHARAM Di Lonzano also relied extensively on MAHARI Sruk, so why was he not mad at them?

As for me, I hope, God willing, to purify the words of the ARI without admixtures of names and attainments from others that have mingled into his words to this day, so that in time it will be accepted by all the greats, and they will not need to water the foundations of the ARI with other fountains but his.

It is interesting that ... was surprised that I did not mention the RASHASH? Why did he not reply to him that the RASHASH begins his book from the world of Nekudim, while I stand in the middle of Akudim? And other than some fragmented words in the sun, which also belong to the five Partzufim of Atzilut, he did not say a word about these matters.

What he contended regarding the interpretations of Keter in the Gate 42 of Tree of Life, you can tell him in my name that he does not understand the explanation there. There he speaks of the Sefira Keter, which includes the ten Sefirot of Ohr Yashar [direct light] and ten Sefirot of Ohr Hozer [reflected light], which is the inner AK, the middle between Ein Sof and AB-SAG-MA-BON, but which was revealed outside of it. Similarly, each Partzuf contains Keter, such as the inner AK, which includes twenty Sefirot, for which The Zohar calls them “twenty.” The Tree of Life says about it that it can be called Ein Sof, it can be called “emanated,” and both are words of the living God.

But I speak only of the Keter of the ten Sefirot of Ohr Yashar, which can only be called Ein Sof and Emanator, and cannot be called “middle,” and much less by a formless name, and the root of the four Yesodot [foundations] of HB TM. It is so because prior to the disclosure of the Sefira of Bina of Ohr Yashar, there is not even a root to the Kli, as I have elaborated in Branch 1, for the Kli, the potential, and the execution are all from the emanated.

Concerning the inner light of Igulim, he confused my words once I divided them into two points—saying that the illumination of the surrounding light is from the surrounding Ein Sof, and the inner light is what the Igulim can receive by themselves, which are two discernments.

Near there, in the third Behina, I interpreted the inner light: The light that comes to them is called Ohr Pnimi, meaning that it comes to them by themselves. It is called “the light of the Reshimo.” That is, the Reshimo still has the strength to draw and suckle from Ein Sof, except by a limited illumination, which is therefore called “a Reshimo that remains after the great light from prior to the Tzimtzum,” and I have elaborated there.

Conversely, those who imagine that the matter of the Reshimo in every place indicates that it is as though a part of the holy light was carved and remained attached to a place after the departure of the light. This is a grave mistake because each light is attached to its root. It extends from its root incessantly, both a great light and a small light, which remains after the departure, called Reshimo.

In Behina Dalet, I interpreted the surrounding light in the following way: “Now Ein Sof illuminates bestowal from its place.” What I mean is that that light does not come with the quality of the place of the Tzimtzum, which is limited and measured like the Ohr Pnimi [inner light]. Rather, it illuminates unboundedly and does not distinguish between great or small that the emanated has made for himself.

These matters are explained in Mavo She’arim, in Gate to Introductions, and in many places. There is no dispute at all between him and me, except in the meaning, but not in the phrasing whatsoever. I, too, say that the light of Reshimo is Ohr Pnimi, but I interpreted it so there will not be mistakes about it.

And what he wrote, that he was not set up toward the desired goal, which is the intention, tell him that this is my whole intention with the arrangement of the introductions, since many err in it, and each one builds a podium for himself because the ARI and Rav Chaim Vital did not arrange by themselves. For this reason, I had to clarify my foundations in the explanation of the ten Sefirot, in which many grossly err, and in the explanation and order of the Partzufim of AK, in which most were grossly mistaken.

Once I explain the order of the Partzufim of Atzilut and the ascents of the degrees properly, I will explain the book A River of Peace, printed with great contradictions because it was printed without the consent of the RASHASH, and things he said in his childhood ... which he regretted as an adult, were published. But if he had composed them himself, he would certainly proofread what was needed.

However, it was known that he did not compile it, but others stole and printed it while he was not at home, and he regretted it, as is known. I saw other commentaries explaining his words, but these commentaries testify that they did not even begin to understand the RASHASH, except for one book, The Teaching of a Sage, which attains partially, but not thoroughly. God willing, it will all be explained properly.

However, the method of the RASHASH goes against all the authors until today, for which I could not negotiate with his real words before I demonstrated his real foundations in the studying of Tree of Life, which, God willing, I will disclose in the future.

I will also put together an index of all my words in Meirot Masbirot and Panim Meirot, for I did not add any interpretations to what is written and explained in Eight Gates, in Tree of Life, or in Mavo She’arim. I also accepted some things from the book My Desire Is in Her, by Rav Chaim Vital, but I accepted nothing else into my foundations from the rest of the writings of the ARI, fearing for the purity of their compilers.

It is even more so with the Kabbalah of the Rishonim, the Ge'onim, and all the others, which I hardly saw at all. My reference to Nachmanides in his interpretation to The Book of Creation was not to be as a foundation for the wisdom, but as a foundation for purification from corporeality. Rav Chaim Vital also quotes him on this matter, and so I also quoted Maimonides on that matter.

I found it necessary to elaborate on this so you could listen to the ones you should with knowledge and understanding, and the words of the wise are heard in peace. God willing, I will put together an index so you may be able to show each and every word.

Currently, I am preoccupied with setting up the introduction of the book, after which I will set up the index, glossary, and acronyms. My many troubles are delaying me, especially as these are works to which I am not accustomed, which are therefore delayed from day to day.

Concerning the new synagogue, I’m very happy, and I wanted to hear how things are going with the other synagogue, which they were hoping to make in the Old City.

Regards to you,

Yehuda Leib

M. Laitman: Yes. Anything unclear?  

Question (Petah Tikva Center): (26:28) We see that apparently, as he writes elsewhere with an upper desire, the books of the Kabbalists over hundreds of years caused confusions upon confusions, and all the sages even were confused. They continued these confusions until Baal HaSulam came and he arranged all the foundations of the ARI in a way. 

M. Laitman: Yes. 

Student: So why is it so? What's the intention with this confusion? 

M. Laitman: The intention is that this is a concealed matter. How will you make it open and clear to anyone who enters the matter while still not understanding what it's about? 

Student: We say that attainment is necessarily according to the attainment of the heart, the equivalence of form. So what was the issue with the wisdom of Kabbalah that it was so important for the sages to hide and conceal and confuse deliberately? 

M. Laitman: No, they did not want to confuse people, rather, they wanted that any observer will get what he needs. It's actually on the contrary, it's from concern that people will get confused from all the various texts and books, but not to confuse them. Each and every Kabbalist actually wants that as many people as possible will have interest, but everyone according to their degree, and everyone will advance according to his path and thus achieve the wisdom.

Student: But this whole concealment, the concealed wisdom over hundreds of years of the exile, it was truly hidden, incomplete. What was the great concern? What could have happened if everything was organized, ordered since the time of the Second Temple, if everything were clear? There is the wisdom of Kabbalah, and there is the revealed wisdom which everybody knows, and also the wisdom of Kabbalah in an organized and clear way. What could have happened?

M. Laitman: That people will come without preparation, without a teacher next to them, and they'll start taking interest in the hidden wisdom without knowing where anything begins and ends, and they'll just get confused. So just as we make sure that a baby receives only what's good for his development, we want the same for all people, because in spirituality they're all babies.

Student: And in the other books of the Torah, there is no concern that they'll be confused? 

M. Laitman: No. 

Student: Why not? 

M. Laitman: Because there we're not talking about the hidden world that needs to be attained and that one has to labor for a long time, no. These things are just hidden there. 

Student: That's what it's about, there are two. We know that it's simply just a different language. 

M. Laitman: Yes, but no one is asking after the words what lies behind them.

Student: And then if people would look at the same texts, and seemingly they would understand them literally, this is what they would do, right? They would say, the writings of the Zohar, this is how we study them, there's nothing beyond it? 

M. Laitman: Yes, exactly. 

Student: This is a great concern? That they'll make out of it something that is simply, simply literal? 

M. Laitman: Yes.

Student: But what's the problem with that? 

M. Laitman: That they would reduce the Torah to matters of this world, and they would have fictional thoughts in a way that they could not be corrected later on. If everything is on one level of people, then you get what everyone thinks about the Torah, so that's why there was a clear prohibition for any Kabbalist, that one cannot be shown that unless his heart is already ready for and wishing for.

Question (Petah Tikva Center): (32:51) Does a person with spiritual attainment develop the ability or special sensitivity to discover or detect authentic Kabbalistic sources? 

M. Laitman: Certainly. 

Student: As it happened to Baal HaSulam, you start to detect that this is a forgery, not something authentic. And what's this whole story that they stole texts from the RASHASH, and they copied them and disseminated mistakes. Who has such an interest? 

M. Laitman: I'm not going into history, and I'm not picking into that.

Student: Another question, it turns out that if not for Baal HaSulam, who precisely interpreted the books of the ARI and the books of Zohar, all the texts we have today, it would be impossible to understand anything in the authentic wisdom of Kabbalah of the ARI and of Rashbi. 

M. Laitman: Yes.

Student: So what is this thing that we say that from the time of the ARI, the wisdom  opened to everyone? 

M. Laitman: That it's possible, that essentially there is no prohibition from above, there is inability from below though, but there's no prohibition from above. 

Question (Petah Tikva Center): (34:13) Baal HaSulam writes more than once that he doesn't add any word to the words of the ARI. On the other hand, we're only nourished from his commentary, so the question is, what is the difference between commentary and addition?

M. Laitman: Well, that we don't really understand that well, but certainly without Baal HaSulam, it's hard to understand what the ARI wrote; even though he really just opens up, elaborates the observation of the ARI, but it is truly so. 

Question (Petah Tikva Center): (35:15) Baal HaSulam's success was because he succeeded to connect to the light of Ein Sof while other Kabbalists only wrote from the record of the surrounding light. The root of their soul developed in a certain place, but they couldn't really attain the whole of reality. He writes here that all the more so it shines unboundedly, does not distinguish between the great or small that the emanated one made for himself. How did he succeed in connecting to the light of Ein Sof? 

M. Laitman: I cannot interpret this. We'll advance and see, maybe it will become possible to understand. 

Question (Women Turkiye 5): (36:15) We understand that Kabbalists have a lot of things that they received orally or verbally and they relied on it. How can we distinguish between the correct sources, and how can we distinguish between what's true and what's not? 

M. Laitman: Here we see how Baal HaSulam himself writes that when some unknown writing comes to him, he looks at it, and he is surprised to see that many things are explained there, and he goes deeper and deeper until he sees that the author or the compiler is just hugely ignorant and does not understand anything and so on. So this is not simple, even for great Kabbalists. It's not simple to understand whether a person actually speaks to the point or not, it's not immediately, initially understood. 

Student: Can someone who does not have attainment notice it? 

M. Laitman: One who has no attainment has no issue at all. He can't discern that, he just takes it and that's it. 

Question (Women Moscow 7): (37:36) Is the confusion regarding the spiritual matters unavoidable? 

M. Laitman: No, but we don't understand why from above, meaning from the Creator  comes so much disorganization, and confusion, and mistakes from right to left and left to right and so forth, but that, too, has a reason. 

Student: How can we keep the right direction, the correct direction? 

M. Laitman: We study what we get from Baal HaSulam, with the addition of Rabash on the writings of the ARI, and that's it. And we barely touch on other sources. 

Question (Woman Turkiye 7): (38:40) How do we keep the texts in the upcoming years? 

M. Laitman: What do you mean to guard the texts? 

Student: So there won't be any changes I guess, of any kind.

M. Laitman: We publish the writings of Baal HaSulam, Rabash, the ARI. However, today there is no way to forge it, or remove something, add something. As it is, that's how we publish it.

Question (PT 6): (39:34) Can a student confuse his friend in the study? 

M. Laitman: Yes, everyone can confuse his friend, but we have to stick to the sources. 

Question (UK): (39:53) Why did somebody who was a righteous like Rabash or Baal HaSulam suffered from so many troubles? 

M. Laitman: Well, that's how the Creator, by that, corrects them.

Question (Petah Tikva Center): (40:19) I have two questions from the friends if I may. First question, Baal HaSulam, the greatest Kabbalist in all generations, why did he need to rely on and explain the words of the ARI? Why couldn't he simply write out of his individual attainment? 

M. Laitman: It's not customary, that is not customary. From Moses onwards, everything is written based on the teachers of the previous generation, and so on and so forth.  

Student: Second question, if you can answer, what's the difference between the ARI's attainment and the attainment of Rav Chaim Vital, who attains by him? Actually, what's the difference between the attainment of the teacher and the attainment of the student, the disciple? 

M. Laitman: Usually the attainment of the student is a small portion of the attainment of the teacher, and that's also with respect to the ARI and Rav Chaim Vital, that the student is the student and the teacher is the teacher. But sometimes we do see, like with the case of Baal HaSulam, that suddenly something special appears, but these are the Creator's plans. 

Student: We see that Baal HaSulam actually took, or holds Chaim Vital in very high regard. He took from him the impressions that were most precise, closest to the ARI,  even though he was his student.

M. Laitman: Yes, yes.  

Question (Petah Tikva Center): (42:25) We see that there is the decline of the generations. The souls, the new souls are always coarser, and every generation we have to have Kabbalists who will further bring down the method, bring it closer to the souls. For instance, without Baal HaSulam, we would not understand ARI, without your explanations, we wouldn't understand what Baal HaSulam writes in TES. And does this tendency have to keep going, or we've reached a point where there's no more to bring, there's no way to bring the wisdom closer to coarser souls that will come? 

M. Laitman: It doesn't seem to me that additional souls that are coarser than us may come. It seems to me that this is already the end of the generations, meaning that more than where we are, there cannot be a greater distance, a greater disconnect from Kedusha, holiness. 

Student: So it's not possible to interpret things closer? 

M. Laitman: No, and this is also a matter where you need to leave some room for the new people to enter the wisdom, so no. 

Question (Petah Tikva Center): (44:20) He writes here that the Reshimot unfold continuously, meaning they're always developing, and the light is supposed to clothe into it. Now, what they did in those times, ARI and Baal HaSulam, they prepared the Reshimot for the clothing of the light in those vessels. We also learned that there was an eruption of development in the time of Baal HaSulam, there was also a kind of a leap. I wanted to ask if there's a record that wasn't realized. The Kabbalists prepared the place for the revelation of lights, they prepared the vessels, but if there's no clothing of the light in those records, then what happens is pressure, the light still pressures and pressures. And that feeling, that lack of, the suffering, it's the lack of clothing of the light in the records that unfolds, that's what's happening?

M. Laitman: Yes. 

Student: So what the Kabbalist does is he's trying to build a Kli with the teachers, yes?

M. Laitman: Yes. 

Question (Petah Tikva Center): (46:08) First of all, these letters are very moving because we can learn from them about the life of a Kabbalist with spiritual attainment that is unparalleled. So there's something, there's a feeling like he's very lonely, because he's taking a book, and he discovers the truth, that even though everyone thinks this is a real book, he sees it's forged, and he has to stand against the world and say that. And then there's another book, there's also this very human story. I took it with me, I didn't find it, then I found in my bag the other book. It's kind of, it shows how this great soul, it explains why so many hated him.

Also I'm sure there were all kinds of salesmen who told him, who probably said, well, what are you saying about this book, we need to sell this book, meaning all kinds of narrow interests, and you can understand the life of the Kabbalist through these letters. And the question is, how can we really adhere to this great soul? That he's a person who says, I look at what the RASHASH, who was in the world of Nekudim, and I'm talking about this degree, and who can even understand what he's talking about from those who hear him? 

M. Laitman: This is how Kabbalists lived, this is how they lived for hundreds of years. 

Student: How can we adhere to such a great soul when we read his book? 

M. Laitman: Well, we need to read it and try to belong to it as much as possible.

Student: What other than complete annulment to what he writes, how can we adhere to him? 

M. Laitman: Yes, apparently it's only by that. 

Question (Petah Tikva Center): (48:23) The question is whether there is a significance in the corruptions themselves? That the correction of the corruptions, does Baal HaSulam acquire something more by opening these corruptions? 

M. Laitman: Well, I can't speak in the place of Baal HaSulam, but apparently this is how he feels, yes.  

Question (Petah Tikva Center): (49:00) Can we say that everything we hear from you over the years about TES and writings of Baal HaSulam, what we hear from you is what you heard from Rabash, which he heard directly from Baal HaSulam, and there's basically no other such directness with respect to Baal HaSulam's words. There's no other such place where these things are heard. I'm asking if that's the case?

M. Laitman: Depending on who it is that you think is above you. So it's Rabash and Baal HaSulam, and there you have the ARI and so on. 

Student: What we hear from you, is that what you heard from Rabash? 

M. Laitman: Pretty much, yes.

Student: More or less, and what you heard from him is probably what he heard face to face from Baal HaSulam. 

M. Laitman: Or what he attained by himself.

Question (Petah Tikva Center): (50:13) From the letters we can see that the scrutiny that Baal HaSulam does and the other Kabbalists is regarding the depth of knowledge and understanding of processes in the upper worlds. 

M. Laitman: Yes?

Student: Now in our study in recent years, basically we don't study at all what's connected to TES, but we focused on Rabash and the inner work of connection between us and the articles of Baal HaSulam, who provide the general observation on the development of the world and humanity and so forth. So is the form of study and learning in the wisdom of Kabbalah from now on becoming a format of focusing on love of friends and connection, from the aspiration, to reveal the upper worlds through the expansion of the lights and the vessels, from attainment from below upwards? And essentially we detach from engaging in the research of Kabbalists, of studying the structure itself?

M. Laitman: We shouldn't get into the study of the structure of the upper worlds, their structure is not so much of a problem. The problem is how do we build inside of ourselves, in the connection between us that same structure, right? That, yes, but it doesn't necessarily appear in TES or other things, but rather in the relations between us more, so that we will be ready to receive and discover in the connections between us those same connections and inlets that we get from Baal HaSulam. And Rabash just interprets it in a different way. 

Question (Petah Tikva Center): (52:55) We see from these letters how important it is for Baal HaSulam, the purity of the wisdom. How much he is angry when he sees that some book, Studies of Atzilut, was wrongly compiled, and this is all about texts that are very lofty, very deep. This one book that he found…I'm looking at our generation. If Baal HaSulam were here looking at what's happening in all of the book stores on Amazon, you have piles and piles of books that talk about Kabbalah this way, Kabbalah that way, and the purity of the wisdom is not something that is even relevant anymore. Everything is so confusing and so open. And not to talk about, not to mention about the spoken content; everyone becomes a teacher and opens a site and so on. Why did Providence arrange it this way, and where is it leading us, and what do we do about it? 

M. Laitman: Apparently we nevertheless need to prepare the generation so it will sort everything out, and we'll be able to draw people to the true books, to the true explanation, to draw everyone there, so they won’t chase after all kinds of well, fabricated things. But rather what they will discover in the connections between them, between the students, this is what they need to develop and elevate. 

Student: All of this great confusion that exists with this flood of texts that are not the sources, and next to the sources, and distorted sources, does that bring the masses closer to correction, or does it confuse and push them away? 

M. Laitman: There's no bad without good or good without bad, so you can't really say that, it's impossible to say. I can't point at any thing, any particular thing which is needless. There is a need for each and every thing, and each and every thing brings forth towards the truth, towards the end, even though the way may not be short. Because we are confused accordingly through our incorporation with all of these sources that are not true, not authentic. So it's one thing upon the other, that's how it comes, and this is how we settle.

Student: Do we as an organization have a role in carrying the torch of the authentic wisdom in the process of correction? 

M. Laitman: Yes, yes, but first of all we want to tie ourselves to spiritual development through the articles of Rabash and Baal HaSulam, and later on through the wisdom in TES.

Question (Petah Tikva Center): (57:13) One of the questions that arises when working with students, when they just have an interest, even before they're students is the matter of the limitation. As Rabash writes, we've gathered here, those who want to follow the method of Baal HaSulam, and when we say we engage only in the method of Baal HaSulam, people come, and they come while they're hearing this Rabbi, and that thing, and this teacher, and they have some sort of a mishmash.

And then naturally, not from a bad intention, they want to share that, look, what we heard here is similar to this and similar to that. The question is whether there is some stage where it's legitimate to give students this freedom? They're not even students yet, just people who have interest in their first moments when they just meet us, to give them that freedom: I heard from this, and I heard from that. Or that at the very entrance, we should say that we’re not going to go into this, that we're not… 

M. Laitman: Well, we can’t do this as you say, even at the threshold of entrance. But it should be clear to us, to all of us, that we work with the method of Baal HaSulam, that he is concerned only about understanding and adding to us the method of the ARI. 

Student: Because the action where we limit deters people, it's not customary. People who come in the first steps, their first steps. That's why I'm asking if there is a stage where giving this opening, this possibility is okay?

M. Laitman: So we should speak about it, softly, that's it.

Question (Petah Tikva Center): (59:53) It’s felt that in the letters that Baal HaSulam feels that something is wrong with what he's reading, and versus what he feels. And he also said that it took me a long time to try to arrange that, and I saw that at the beginning I couldn't. And we are at the bottom end, we have the friends and Rabash,  and when I had such an incident this week where I felt the society, how it's organized towards each and every friend, and feeling each and every friend, and what every friend goes through. I wanted to ask about us, who are at the other end. Baal HaSulam felt with regards to the spiritual system what's incompatible, and he organized it, and we are closer to feeling the Ten and the friends and organizing ourselves correctly towards the system, that's how it feels. So what is this adapter that we're supposed to be? Are we supposed to also feel that we have to organize humanity towards the system? 

M. Laitman: We can't talk about it to such an extent, that we come to humanity in order to arrange them. But it turns out, out of our study, that everyone should be arranged  more or less according to groups. And all the groups would be arranged more and more into a broader and higher group, and this is how we will rise. 

Student: Those who are with you from the beginning, in the beginning you were really explaining a lot and drawing the system, it was felt that you made a lot of efforts in it. And bit by bit we got into such a system, where you are more like with us, feeling us, sitting with us. And you said many times recently, that I don't want you to cling to diagrams, I want you to feel it. You've said it today as well. So what is so high, loftier about this state where we try to organize ourselves? I'm only talking about the Ten now,  so that we become adapted to the system each time.

M. Laitman: We will go along with the study and we will see where it takes us. It itself, the light within it, should build us. 

Student: Last question, as a Ten, our work is more emotional, to feel how we're more connected to each other?

M. Laitman: Yes, yes. 

Question (Petah Tikva Center): (01:03:08) Still, the study of TES is the language of Kabbalah mainly. 

M. Laitman: Yes. 

Student: The question is whether, can't that study specifically give a person a need for connection more than other writings? 

M. Laitman: No, no. 

Student: But it can advance the person? 

M. Laitman: In principle, yes, but if a person is not involved with his group, together with other groups in the study, if he doesn't build himself in the Ten, and the Ten inside the other Tens, etc., then not much will come out of it.

Student: Still, but it's not that it's forbidden to study TES so that we..?

M. Laitman: I don't understand where you, where you come with that. 

Question (Turkiye 7): (01:04:37) If we look at the chain of Kabbalists, then we see the wondrous attainments of the great teachers of ARI, Baal HaSulam, and Rabash. So what can we as students do so as to contribute to the attainments of our teacher, his degree, how can we help that? 

M. Laitman: We need to continue, and to try to reach being in a connection between us that is similar to the phases, and the Sefirot, and the different discernments, until we will start to feel those same forces arranged in such a way that they influence us. And in this way, by that, we will build ourselves by identifying with the upper world. 

Question (Moscow): (01:06:02) I would like to fully clarify. All the Kabbalists engaged in organizing and clarifying every letter, and Baal HaSulam writes about the very high attainment that he reached so as to communicate to the last generation. And we are in the beginning of the last generation as Bnei Baruch, and it's not so clear that the Kabbalists really fought for the accuracy and clarity of the terms. And we ourselves don't really distinguish or even study these texts so much, so how does all this work of the great Kabbalists about the cleanliness of the terms, where does it appear in us? 

M. Laitman: We are continuing on the same way, and we do not deviate from it. I don't see that we are in a worse state than the previous generations. Of course, we need to invest even more in the connection between us and in the revelation of the connections between us. This will bring us to the revelation of the wisdom. That is all. 

Student: You explained that TES and the Book of Zohar are for advanced students who are in a Ten, who are well-organized. But it turns out for us that the study of the Ten Sefirot and the Zohar, we read them later in the day or even during work hours, and the Rabash writings, we study them in the morning, why not the other way around? 

M. Laitman: In the hours of the morning, we learn the general approach of a person to the group, to the world, to the Creator, to the whole of reality, to his development  because these are the most important things. And then come the more particular things, things that he can add during the hours of the day. 

Student: Is it not a problem that beginner students come to the lessons of TES and the Zohar? Should they listen to that, or should they go to the morning lesson? 

M. Laitman: That is true, it's true.

Question (Petah Tikva Center): (01:09:10) A question that repeats itself, not the masses of people but a handful of students are asking, why don't we study something about the structure of the upper worlds during the lesson? 

M. Laitman: Well, I mean you know that, you've been here for quite a few years. I am ready and willing. Even now, I want to study TES, but I saw that the majority of the students fall asleep. This is why, and also the events that happened to us here in this world and especially in Israel, they pull us in such a way. 

Student: So what is the future of studying TES? 

M. Laitman: Well, we will start. I don't want to start with that before the Congress, but after the Congress, yes, we should start with TES.  

Question (Petah Tikva Center): (01:10:40) I wanted to ask, sometimes it happens that we get all kinds of writings, that we are told are writings of Baal HaSulam and Rabash. How should we relate to such writings that appear? 

M. Laitman: I don't relate to them, I do not relate to them. Rabash, what things by Rabash, letters? 

Student: Could be letters, could be articles, could be things he wrote to himself. We get everything out of everything, Baal HaSulam stuff too. 

M. Laitman: Well, we need to check, I don't know, we have to check. But also realize that if a person needs to reach a certain knowledge, he will get there. It doesn't matter if he doesn't have a certain book or something.  

Question (Petah Tikva Center): (01:12:00) A friend from the Ten is asking, what is the method of Baal HaSulam? 

M. Laitman: I don't know, whatever we learn from him, so then we enter an outlook at reality, a corporeal and spiritual reality through him. This is called the method of Baal HaSulam, to start detailing it. Well, okay, let's continue. 

Reader: (01:12:28) So we'll move to the next part of the lesson, The Ruin is an Opportunity for Correction. Before that, we'll do a Nigun.

Song: (01:12:36)