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

Daily Morning Lesson: October 15, 2025

Part 2: Recorded lesson – Dec 23, 2021

Baal HaSulam. Shamati 80. Concerning Achor be Achor

Reader: Keep going in Shamati, Number 80, Concerning Achor Be Achor, Posterior in the Posterior.

M. Laitman: Shamati, Number 80, Concerning Achor Be Achor, maybe I'll read it a bit different in the text, but...

M. Laitman (Source Text/ Commentary): (00:29) Receiving the abundance, or bestowing the abundance, is called Panim, face.

Meaning, if someone either receives or bestows, it's called the place of the face, the Panim.

Negation is called Achoraim, back or posterior, meaning neither receiving nor giving.

He doesn't want to receive or to give.

Hence, in the beginning of the work, one is in a state of Achor be Achor, back to back. Because he still has the vessels, the Kelim of the will to receive.

If he extends abundance into these vessels, into these Kelim, he could blemish the light, since he is considered opposite in value. This light is the opposite in the vessels, since the lights come from the root, and the root only bestows. For this reason, the lower ones use the vessels of Ima, called Achoraim, meaning that they do not want to receive, so as not to blemish.

The vessels of Ima are vessels of Bina.

And the Emanator too, does not bestow upon them, for the above reason, for the lights guard themselves, so the lower ones do not blemish them.

This is why it is called, AKor BeAKor, or AK BeAK – an abbreviation. It's not the Emanator, which is considered to be higher degree; He doesn't want to give these lights, and the lower one doesn't want to receive these lights because he understands that if he does receive, it will be above the forces of his screen. Meaning, if one does not want to receive, and the Creator, according to his, this person, he doesn't want to give.

This state is called, Achor be Achor – back to back. But, if a person wants to receive, like we do, it's no longer Achor be Achor, it's not AK BeAK, back to back. Meaning, back to back is a higher degree. Well, one more chunk of this article, and he continues:

To explain what is written in several places, that wherever there is a deficiency, the Klipot suckles.

That's what the text says. Why, because there is no screen. If there is no screen, the light cannot settle in that place.

We might say that the reason is that this place is still not free from Aviut, from thickness.

His will to receive is not covered by a screen. Otherwise, the light would have illuminated in full, since the upper light never AHP. If there is a place that is corrected with a screen, the upper light immediately grips there, because it's in complete rest.

It doesn't have to come from afar, from some place.

And since there is a place of deficiency, meaning absence of the upper light, there is certainly a discernment of coarseness of Aviut, whose entire grip is in the will to receive.

Meaning we have this business, here: The will to receive is the entire creation. By its different parts, it's covered with an intention in order to bestow, meaning a screen. In these places, according to the law of equivalence of form, the upper light can glow and fill it, that's all. Read it as well, please. Again,

Reading: (05:10) Baal HaSulam. Shamati 80. Concerning Achor be Achor

I heard

Panim and Achor [face and back].

Panim [face/anterior] means reception of abundance or bestowal of abundance.

Negation is called Achoraim [back/posterior], meaning neither receiving nor giving.

Hence, in the beginning of the work, one is in a state of Achor be Achor [back to back] because he still has the Kelim [vessels] of the will to receive. If he extends abundance into these Kelim, he could blemish the light, since he is considered opposite in value, since the lights come from the Root, and the Root only bestows.

For this reason, the lower ones use the Kelim of Ima, called Achoraim, meaning that they do not want to receive, so as not to blemish. And the Emanator, too, does not bestow upon them for the above reason, for the lights guard themselves so the lower ones do not blemish them. This is why it is called Achor be Achor.

To explain what is written in several places, that “Wherever there is a deficiency, the Klipa suckles,” we might say that the reason is that this place is still not free from Aviut [thickness]. Otherwise, the light would have illuminated in full since the upper light never stops. If there is a place that is corrected with a Masach [screen], the upper light immediately grips there. And since there is a place of deficiency, meaning absence of the upper light, there is certainly a discernment of Aviut, whose entire grip is in the will to receive.

Question (Florida): (07:39) What does it mean to blemish the light? How can I blemish the light, where does the blemishing take place?

M. Laitman: When you fall from your degree, you lose your screen for various reasons, this is considered to blemish the light – pushing the light away.

Student: Blemishing the light away? Like I put a darkness on the light? I don't really understand what blemishing means, how can I have the power?

M. Laitman: Yes, suppose you had an opportunity to receive this light in order to bestow, and you didn't do it, you disrespected it – disregarded it. That's how it turns out that instead of bringing the light closer and to receive it in order to bestow, you distance it. And in general, you cause the light to go away because your vessels go back to in order to receive.

Question (PT 19): (09:06) I want to scrutinize and understand: What is Face and Back? Because he says, receiving or bestowing the abundance is the face, and the negation is the back. What are those states – Face and Back, let's say in the Ten?

M. Laitman: An ability to bestow or to receive in order to bestow, that's called, Panim, face. In short, to relate or to connect to the light, to be in a connection with the light, that's called, Panim. Being the opposite of this relation to the light is called, Achoraim, posterior.

Student: So. they were in face or back or in a different state. Us, today, the states of the Ten.

M. Laitman: I don’t know.

Student: More or less?

M. Laitman: More or less, you should determine.

Student: We?

M. Laitman: Yes, determine.

Question (PT 19): (10:16) What's the correct reason that a person has to ask for spirituality?

M. Laitman: In order to give contentment to the Creator, and that's what we learn.

Student: And every other reason, they won't let us attain it?

M. Laitman: Well, if you give some money, maybe.

Question (Moscow 1): (10:53) To receive the light correctly, we need to accept all our states as a soul, that then we can ask the Creator to fill? Just in the previous article, we were saying that we have to accept it in such a way that it helps us advance?

M. Laitman: I don't understand the question, can you say it shortly?

Student: In order to receive the light.

M. Laitman: In order to receive the light, you have to be with it in equivalence of quality – to bestow, just like the light bestows. To the extent that you can bestow, the light will clothe in you, will be revealed in you. That's called, revelation of the Creator to the Creator being, t hat's all.

Student: But I need?

M. Laitman: You have friends, you have friends, you can make exercises in bestowing to them – train in that. You have the whole world, hat's why it's written that from the love of others to the love of the Creator. What is the love of the Creator? Means that your relation is revealed to the extent that you reveal yourself to humanity, to the group.

Question (Moscow 3): (12:33) In the last paragraph, it says, the upper light doesn't stop.

M. Laitman: That from the perspective of the Creator, the quality of bestowal, the desire to bestow always appear with all its force to each and every one.

Question (ITA 4): (13:03) What does it mean that the level of back-to-back is very high?

M. Laitman: Back-to-back means that the Creator is concealed from the created being, and the created being conceals himself from the Creator. It is, nonetheless, a connection – a kind of connection– one of the four kinds of connection: Back-to-back, back-to-face, face-to-back, and face-to-face. That's why even back-to-back is already something. It's the connection between us and the Creator.

Question (W Moscow 20): (13:55) How can the state of posterior be next to the light? The Creator is always aimed towards us?

M. Laitman: No, the posterior of the light is when the light departs, it's like, he explains to us in the article, my uncle is like a gazelle, My beloved is like a gazelle. We have to see how the Creator is playing with us in this article, the concealment and the revelation. The revelation and the concealment of the Creator, it's an article by Baal HaSulam. That's how He builds the vessels in us.

Question (W PT 38): (14:34) It says that everywhere there's a deficiency, the Klipot suckle. Why everywhere there's a deficiency the Klipot can suckle because there's all kinds of deficiency receiving in order to bestow, bestowing in order to receive. Why are the Klipot always suckling?

M. Laitman: A deficiency means that I want to be connected to the Creator, now, the question is to what extent and how I build this connection? But there's always an ability there to fall because you're working with the vessels of reception and with respect to a pleasure. And you have to hold this pleasure all the time after the restriction, the screen, and the reflected light with a true intention in order to bestow. That's why this work is difficult, it goes against our desire, against our nature, and as much as we try, it's very, very difficult. That's why each one should help his friend if we talk about it between us all the time, hold ourselves, even if we don't want to hear the friends, anymore. But if we all, all of us put pressure on each other, we won't have where to run to. And we will attain a desire to bestow upon each other and we'll ask the Creator to give us the ability to be connected to each other. That's how we'll make it to the quality of bestowal; by this, we will resemble the Creator.

Question (W Petah Tikva Center): (16:23) Importance in determining our true state.

M. Laitman: We have to determine our true state where we are, of course, we want that. Meaning, this is revealing the Creator in an internal manner in the will to receive according to the equivalence of form between the will to receive and the Creator. And then we will know where we are, where we are with respect to the Creator.

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Reader: Dear friends, we are starting a new phase in our common study. Right after the song, we'll hear a recorded lesson from Rabash on TES, we will learn from Volume 1, Part 4, Page 209. As Rav directed us, let's try to connect to one heart and follow RABASH – word for word – and feel that he's right here with us, teaching us, let's sing a song first!

Song: (17:35)

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