The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) April 25, 2025.
Part 2: Baal HaSulam/Shamati 16. What Is the Day of the Lord and the Night of the Lord, in the Work?
Reader: We are reading from Baal HaSulam, from the articles of Shamati.
Article 16, “What is the Day of the Lord and the Night of the Lord in the Work?”
Reading: (00:26) Baal HaSulam/Shamati 16. What Is the Day of the Lord and the Night of the Lord, in the Work?
I heard in 1941, Jerusalem.
Our sages said about the verse, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light” (Amos 5): “There is an allegory about a rooster and a bat that were awaiting the light. The rooster said to the bat, ‘I am waiting for the light since the light is mine.” But you, why do you need its light?’” (Sanhedrin 98b). The interpretation is that since the bat has no eyes to see, what does it gain from the sunlight? On the contrary, to one who has no eyes, sunlight only makes it darker.
We must understand that allegory, meaning how the eyes are connected to looking in the light of the Creator, which the text names “the day of the Lord.” They gave an allegory in that regard about a bat, that one who has no eyes remains in the dark.
We must also understand what is the day of the Lord, what is the night of the Lord, and what is the difference between them. We discern the day of people by the sunrise, but with the day of the Lord, in what do we discern it?
The answer is, as the appearance of the sun. In other words, when the sun shines on the ground, we call it “day.” When the sun does not shine, it is called “darkness.” It is the same with the Creator. A day is called “revelation,” and darkness is called “concealment of the face.”
This means that when there is revelation of the face, when it is as clear as day for a person, this is called “a day.” It is as our sages said about the verse, “‘The murderer rises at daytime to kill the poor and indigent; and in the night, he is as a thief.’ Since he said, ‘and in the night, he is as a thief,’ it follows that light is day. He says there, that if the matter is as clear to you as light that comes over the souls, he is a murderer, and it is possible to save him in his soul” (Psachim 2). Thus, we see that in the matter of “day,” the Gemara says that it is a matter as clear as day.
It follows that the day of the Lord will mean that the guidance by which the Creator leads the world will be clearly in the form of good and doing good. For example, when one prays, his prayer is immediately answered and he receives what he has prayed for, and one succeeds wherever one turns. This is called “the day of the Lord.”
Conversely, darkness, which is night, will mean concealment of the face. This brings one doubts in the guidance of good and doing good, and foreign thoughts. In other words, the concealment of the guidance brings one all these foreign views and thoughts. This is called “night” and “darkness,” meaning that one experiences a state where he feels that the world has turned dark on him.
Now we can interpret what is written, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.
In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”
This means that they believe that the guidance of the Creator over the creatures is in a manner of good and doing good. While they do not see it with absolute certainty, they do not say to the Creator, “We want to see the quality of good and doing good as seeing within reason.” Rather, they want it to remain in them as faith above reason, but they ask of the Creator to give them such strength that this faith will be so strong, as if they see it within reason, that there will be no difference between faith and knowledge in the mind. This is what they, those who want to adhere to the Creator, refer to as “the day of the Lord.”
In other words, if they feel it as knowledge, the light of the Creator, called “the upper abundance,” will go to the vessels of reception, called “Kelim [vessels] of separation.” They do not want this since it will go to the will to receive, which is the opposite of Kedusha [holiness], which is against the will to receive for one’s own sake. Instead, they want to adhere to the Creator, and this can be only through equivalence of form.
However, to achieve this, meaning in order for one to have desire and craving to adhere to the Creator, since one is born with a nature of a will to receive only for one’s own benefit, how is it possible to achieve something that is completely against nature? For this reason, one must make great efforts until he acquires a second nature, which is the desire to bestow.
When one is imparted the desire to bestow, he is qualified to receive the upper abundance and not blemish, since all the flaws come only through the will to receive for oneself. That is, even when doing something in order to bestow, deep inside there is a thought that he will receive something for this act of bestowal that he is now performing.
In a word, man is unable to do anything if he does not receive something in return for the act. In other words, he must enjoy, and any pleasure that one receives for one’s own benefit, that pleasure must cause him separation from the Life of Lives, because of the separation.
This stops one from adhering to the Creator, since Dvekut [adhesion] is measured by the equivalence of form. It is thus impossible to have pure bestowal without a mixture of reception from one’s own powers. Therefore, for one to have the powers of bestowal, we need a second nature, so one will have the strength to achieve equivalence of form.
In other words, the Creator is the giver and does not receive anything, for He lacks nothing, meaning that what He gives is also not because of a lack, that if He has no one to give to, He feels it as a lack.
Rather, we must perceive this as a game. That is, it is not that when He wants to give, it is something that He needs. Instead, this is all like a game. It is as our sages said regarding the queen: She asked, “What does the Creator do after He has created the world?” The answer was, “He sits and plays with a whale,” as it is written, “This whale You have created to play with” (Avoda Zarah, p 3).
The matter of the whale refers to Dvekut and connection (as it is written, “according to the opening of man and the connections”). This means that the purpose, which is the connection of the Creator with the creatures, is only a game; it is not a matter of a desire and a need.
The difference between a game and a desire is that everything that comes in the desire is a necessity. If one does not obtain one’s desire, he is deficient. But with games, even if one does not obtain the thing, it is not considered a lack, as they say, “It is not so bad that I did not get what I planned because it is not so important.” This is so because the desire he had for it was only a game and not serious.
It follows, that the whole purpose is for one’s work to be entirely in bestowal, and he will not have any desire or craving to receive pleasure for his work.
This is a high degree, as it is what happens in the Creator. And this is called “the day of the Lord.” The day of the Lord is called “wholeness,” as it is written, “Let the stars of morning be dark; let it look for light, but have none,” for light is considered wholeness.
When one acquires the second nature, the desire to bestow that the Creator gives him after the first nature, the will to receive, now he receives the desire to bestow, and then one is qualified to serve the Creator in completeness. This is considered “the day of the Lord.”
Thus, one who has not been rewarded with the second nature, to be able to serve the Creator in the manner of bestowal, and waits to be rewarded with this, meaning with bestowal, meaning he has already exerted and did what he could to obtain that force, he is considered to be awaiting the day of the Lord—to have equivalence of form with the Creator.
When the day of the Lord comes, he is elated. He is happy that he has emerged from the control of the will to receive for himself which separated him from the Creator. Now he clings to the Creator and considers it as having risen to the top.
It is the opposite for one whose work is only in self-reception: He is happy as long as he thinks that he will receive some reward from his work. When he sees that the will to receive will not receive any reward for his work, he becomes sad and idle. Sometimes he comes to doubt the beginning and says, “I did not swear on this.”
Thus, moreover, the day of the Lord is attaining the power to bestow. If one were to be told, “This will be your profit from engaging in Torah and Mitzvot,” he would say, “I consider it darkness, and not light,” since this knowledge brings one to darkness.
Question (Petah Tikva Center): (18:26) He says that the concealment of Providence brings one all the foreign thoughts, and this is called darkness and night, meaning that the person feels that the world has darkened for him; that is one thing. Then he says that faith above reason brings one light. What is the difference here? What is faith above the mind that he discusses here? Darkness, I know about.
M. Laitman: Darkness is when a person feels that he is not revealing the upper force which accompanies him on the path. That's darkness.
Student: Right, so how do I come out of that? He says that the faith you need to reach the light needs to be above the mind. How is that done on a practical level, in the Ten? We all feel a little bit of darkness when we come here in Bnei Baruch, not everything is clear to us. How do I come to a state between the friends where I can come to feel that light? What light is it? What is this all about?
M. Laitman: This is about us not feeling that the Creator manages us and that He becomes revealed in all the actions that we go through and we do agree to go, even that way.
Student: What should a person feel when he feels light? What do I need to feel when I have the light when I don't have darkness? What does it mean to feel the light?
M. Laitman: When you feel the light, this means you feel reality from the beginning to the end of creation in various actions. That's how it happens to you.
Student: How can you attain this light in the Ten?
M. Laitman: What for? Say, what for?
Student: What do I need it for? I want to attain the light. I don't want to be in darkness. I want to attain the light, to adhere to the Creator. How do I do that?
M. Laitman: That, indeed, depends on what you define as light and what you define as darkness.
Student: Exactly, exactly, what is that light, that's what I'm asking? What is the light that I need to attain between the friends? What should I feel, how is it attained?
M. Laitman: You need to yearn for the upper light to influence you, even now. And you with its help will feel all the actions of the force of bestowal that become revealed in the world.
Student: Does it depend on my behavior and how I relate to a friend?
M. Laitman: It depends solely on you.
Student: What about the friends? What about the whole Ten?
M. Laitman: So, if you want to feel the Creator as Good That Does Good, who really fills and does everything. So, you, from your desire, you only want that constantly from one day to the next. So then, you will discover that that's what happens. It's clear, meaning we have no goal other than one thing: That the upper light will become revealed, it can do with us and with our world everything. And we want to discover it in order to bless it, and there is no other problem. The moment we—with our strength—try to reveal Him and try to see His action, so then certainly we by that will fill ourselves and we will tell Him, “thank you very much.”
Reader: (25:13) He says here that this situation he describes, where a person wants the day of the Lord, where he's exerted and done all that he possibly could to attain this force, and then it's considered that he's awaiting the day of the Creator.
M. Laitman: Yes.
Student: What is it? How does he know that he has done all that's possible because there's always the feeling that maybe I could have done something more?
M. Laitman: If we will start to do what the Creator demands from us, we will reach that in which we will be able to count the actions and how the Creator becomes revealed in them. And that is how we will progress.
Student: What does it mean—all that he possibly could do?
M. Laitman: All that is in a person's powers to do is what he does.
Student: He knows, and he knows that he's not capable by his forces to do anything more?
M. Laitman: Yes, yes. That's from his actions.
Student: Meaning, there's no doubt in his mind that there's one more thing he could do?
M. Laitman: No.
Question (Petah Tikva Center): (26:47) What's the goal here? The goal is to agree to work and walk in darkness, to reach the light, to see the darkness is light? What's the goal here?
M. Laitman: The goal is to agree with the Creator's actions upon us during the time of darkness. That then, after a few such actions, it becomes revealed to us that the Creator's acts are in our attainment. And we can progress as such and increase our field of vision.
Student: What is adhesion considered? When we walk in darkness?
M. Laitman: Adhesion, when we walk in darkness, is that we do not demand the Creator's revelation. But we demand of Him that He will give us an opportunity to be in darkness that is unrevealed. To be in connection with Him in that state.
Student: He writes for there not to be a gap between faith and knowledge. What is that situation?
M. Laitman: It’s that the Creator is concealed or that the Creator becomes revealed—that both of these cannot influence me on how I relate to Him.
Student: How can it not influence?
M. Laitman: Because I do not expect that. I only look forward to holding the Creator's desire, even though it had been in darkness. But through all the states that you could say, that you could talk about, it doesn't matter, I only look at the extent to which I can be in every state, adhered to the Creator.
Student: That's on my behalf but the Creator is operating upon me all the time in all kinds of ways.
M. Laitman: Yes.
Student: How am I disconnected now from the forces of the Creator upon me that are constant on me but are changing?
M. Laitman: I try to be in a feeling of adhesion with the Creator to the extent in which He wishes to manipulate us. And despite all those states of the higher and lower states I, in any case, hold myself to only be with my face aimed at Him. To receive from Him all the acts of Providence and to be adhered to Him.
Student: What's the mechanism that protects me, to keep me in every state towards the Creator this way?
M. Laitman: The mechanism to be in adhesion with the Creator—that I try to be constantly adhered with the Creator.
Student: How am I, all the time, in every state, darkness or light, I'm in adhesion with the Creator? No matter what happens to me, I'm in adhesion with Him?
M. Laitman: It is through prayer. Certainly, I don't change times, my states, but I request the Creator to do that.
Student: How can you be adhered to the Creator without receiving the light?
M. Laitman: Without receiving the light I cannot, cannot. But I try to discover the Creator even though I do not feel Him, even though I am confused.
Question (Petah Tikva Center): (32:33) So adhesion in the Creator is a new mind without feeling? Adhesion in the Creator is like a new intellect, a new mind, where faith is against the intellect. It's like something new where there's no gap with the light?
M. Laitman: Adhesion with the Creator brings me a new intellect.
Student: Is there no feeling here?
M. Laitman: Certainly, there is.
Student: In what way is the feeling connected to the new mind? How does this new mind bring new feeling? It's like adhesion is only in thought?
M. Laitman: Adhesion is in states, the state in which I am adhered to Him is called adhesion, Dvekut.
Student: It's mind and feeling together?
M. Laitman: Both in intellect and in emotion.
Student: Which means that the intellect and the feeling are truly in the same direction?
M. Laitman: Yes.
Question (Petah Tikva Center): (33:54) How can you serve the Creator in wholeness without feeling?
M. Laitman: Without feeling you cannot.
Student: How can I agree to be adjacent, tight to the Creator, without feeling?
M. Laitman: You cannot.
Student: I heard that I have to be in agreement, now, to go without feeling, no matter what state I'm in?
M. Laitman: In the conditions you're now speaking, you simply want to be in adhesion with Him, in all of the relationships between you.
Student: He is writing, here, that the one who is not awaiting the day of the Creator cannot reveal the Creator.
M. Laitman: Yes.
Student: So, if I don't expect to reveal the Creator, how can I go without feeling? What do I have to expect if I don't have feeling because expectation is also a feeling?
M. Laitman: Yes, you want to look forward to that in which you will feel the Creator as a friend, as a partner, as a teacher, as a guide; and, in that way, you continue.
Student: How in that feeling of darkness where my senses are foggy and I want to feel the Creator to show me the way? How here, actually, do I activate this faith above my reason so He will guide me in that way?
M. Laitman: You ask for Him to become revealed, also in the state of darkness between you.
Student: Specifically in the state of darkness, what do I need to ask for?
M. Laitman: That He will become revealed.
Student: That's expressed in my feeling, no? If I'm asking Him to be revealed in darkness, that's with a feeling?
M. Laitman: Yes.
Student: So, how do I rise above that feeling, nevertheless, and don't relate to my inner feeling?
M. Laitman: No, the feeling will change.
Student: Is there a different feeling here, the feeling that I'm seemingly receiving?
M. Laitman: The feeling that you do not feel the Creator in your world will bring you to a state where you will feel Him, as the Creator is hiding, will bring you onward on the path to revelation.
Student: That brings me to work in wholeness? He's talking here about working in wholeness.
M. Laitman: Yes.
Student: How is that expressed in the work between us before friends, the work in wholeness?
M. Laitman: That you do not need to feel the Creator. You do not – in short, even without the feeling of the Creator – it will give you strength and feeling to be adhered to His path.
Question (Petah Tikva Center): (37:51) I hear that the intellect and the feeling are two different things, but they're very much intermingled. It's very hard to differentiate if I'm trying, for a moment, to differentiate between our feeling and our mind. So, feeling and mind, maybe I can understand, but I can't understand feeling without intellect. How do you make that separation?
M. Laitman: That will come later. Another few actions like that and you will start to feel.
Student: Is there some feeling I want to aim towards that I want to try to get to?
M. Laitman: I won’t tell you how, you need to search for it. That is our whole work.
Question (Petah Tikva Center): (38:48) The Creator is called, the concealed God, meaning the Creator is revealed and concealed. My question is whether adhesion is expressed by a person discovering how the Creator operates the friends?
M. Laitman: Also.
Student: A stage before a person reveals that, what he has on His behalf—I would say, like the half a shekel – is the effort to see that the Creator is operating us?
M. Laitman: The person exerts to feel the Creator in all of his actions and as an outcome of this he understands and is adhered to Him in all of his actions.
Student: Adhesion is expressed by the Creator being revealed and concealed, revealed, and concealed, in gradually growing stages?
M. Laitman: Yes, and in that we gradually develop.
Student: That is the axis of our development?
M. Laitman: Yes.
Question (Petah Tikva Center): (40:13) Adhesion in the Creator is a feeling of confidence, pleasure. How can you relate to this pleasure?
M. Laitman: Adhesion with the Creator is the feeling of longing, yes? How is it possible to relate to the pleasure that comes from the Creator, in that it becomes revealed, that will already direct you, that's what will guide you.
Student: It will guide me?
M. Laitman: Yes.
Student: Because I want to continue this onwards, not to destroy it.
M. Laitman: Okay, very good! Yes, increase that.
Question (Kyiv 7): (41:30) It's written that the essence of the connection of the Creator and for the created beings—it's not a joke—it's only from a need and desire. The friends are asking, why is it called a game or a way of playing?
M. Laitman: That the Creator plays with a person in one way, in another way, in another way, in another way; He plays with him such that through the accumulation of all the states that the person undergoes, he starts understanding what the Creator is telling him.
Student: It's written that he's bestowing not from a deficiency, but it's all like a game.
M. Laitman: Yes.
Question (W Heb 1): (42:14) Does the created being also needs to relate that way to bestowal?
M. Laitman: No, the created being needs to relate to bestowal and the bestowal of the Creator as something whole and that's how he goes. To be adhered to how much the Creator is concealed.
Student: Bestowal on behalf of a person, it's also not a game?
M. Laitman: Bestowal on the person's behalf, that's how he can bestow.
Question (W MAK): (43:05) What is to see the Creator as the good that does good, in faith above reason?
M. Laitman: We need to reveal that and then we will feel what it is.
Student (Latin 26): (43:21) What is the correct prayer in time of darkness and what's the suitable prayer during daytime?
M. Laitman: Prayer in darkness is a prayer inside the deficiency; a prayer during the day is a prayer which is entirely in development and expansion.
Student (W PT6): (43:57) Why does the Creator need the person's attitude towards Him and what's the desire of the Creator towards a person?
M. Laitman: The Creator wants the person to go through all kinds of states because, in such a way, he will understand the Creator and will feel Him, and will be able to connect with Him as much as possible.
Reader: (44:46) I want to expand on the question that the women asked: We need to reach equivalence of form with the Creator.
M. Laitman: Yes.
Student: Now, on the side of the Creator, they're saying it's a joke, that even though he doesn't achieve it, it's not considered a lack.
M. Laitman: Yes.
Student: On our behalf, we need to want this so badly that we come to a state where a person knows that he has done everything and then he asks for help, that's the most important thing for him in life. So, where is there an equivalence here? For Him, it's a game, and for us, my death is better than my life. Where is the equivalence here between the created being and the Creator?
M. Laitman: The equivalence is not in that I am desperate and I turn to the Creator and I demand from Him to help me, etc. But my connection with the Creator is in that I cannot discern in Him more than what I need. Thus, it turns out that the Creator listens to me and expands my field of vision.
Student: Where here, is the adhesion? We replaced the field of vision, so I want Him even more. What's this broadening of the field of vision that will make me want to go out of myself?
M. Laitman: That's how it is, we need to reach that and try.
Question (Petah Tikva Center): (47:00) He writes, that's why it's upon a person to invest greatly until he receives the second nature which is the desire to bestow. What is this great work that a person needs to labor in and exert?
M. Laitman: In order to identify with the quality of bestowal of the Creator that is in such a degree.
Student: We are supposed to hold on all the time, as much as possible, to try to hold on to the Creator with all our might.
M. Laitman Yes.
Student: Throughout the day, every moment, a new lack awakens in us. This deficiency is revealed through the environment, through envy, lust, anger, all kinds of states, but in the Ten.
M. Laitman Yes.
Student: How does a person perform this action of gripping onto the Creator when deficiencies are revealed to him? Let's say, right now, envy is revealed to me—very powerful—how do I hold on to the Creator in such a state?
M. Laitman: You try to rise up from it. Simply, to go even higher.
Student: To rise above?
M. Laitman: To rise above.
Student: Maybe, I'll give another example: The same feeling, that same desire, let's say, that is revealed, each time it comes in different clothings—the same style. Once it comes this way, once it comes that way. If that desire is revealed all the time, what does it actually mean?
M. Laitman: Desire becomes revealed and I still cannot open it, to relate it to myself and to resemble the Creator through it.
Student: Let's say a certain desire, a certain deficiency, I don't manage to do that. I make efforts but don't succeed?
M. Laitman: Continue.
Student: Continue with the efforts?
M. Laitman: Yes.
Student: What's the sign that we're succeeding to hold on to the Creator and we manage to develop from that state? How does a person know that?
M. Laitman: It's a sign that the person reveals a connection with the Creator and, through that connection, he reveals the Creator's response to him.
Student: Why do we not manage to develop like a child? I remember myself as a child when I went from first grade to second grade. I looked at first grade, I felt like I really developed, it's like I grew. Why do we not succeed in creating such a development or is it possible?
M. Laitman: It is possible.
Student: It's possible to do?
M. Laitman: Yes, go ahead. Even with that, you can work with that: Each shall help his friend.
Student: Does a person have the ability to develop in that same way? I remember that it was very meaningful from one year to the next. I remember myself as a child, constantly growing and developing. Today, why don't we succeed to reach that same thing? We can see that, you can go through several years and you're kind of in the same, similar state.
M. Laitman: That's how it appears to you. No, it's incorrect.
Student: It's not correct?
M. Laitman: No.
Student: It's development?
M. Laitman: You develop, and sometimes it's unfelt in who develops the extent to which he develops on the path.
Student: In the end, the advice is, no matter what, hold on to the Creator, even if there's darkness. If there is filling you did not succeed, you return, don't let go.
M. Laitman: Yes, yes.
Question (Petah Tikva Center): (51:56) Baal HaSulam emphasizes that He doesn't have any deficiency—there’re many articles. Why is it important to emphasize that He doesn't have a deficiency?
M. Laitman: The Creator is not deficient. The fact that He awakens a deficiency in us is solely for us to try to reach His degree, His state, that's all.
Student: For us not to be deficient, either?
M. Laitman: Not that we won't be deficient, that we will be deficient. But together with that, we need to know that the deficiency that we need to develop toward the Creator is not in order to block our desire to feel, to come closer, and to connect, but it's a different deficiency. It's a deficiency for the feeling of the state in the whole of this new reality.
Student: I have another question about the game: There's also an example of this game that the Creator relates to us this way. Do we also need to relate somewhat, at least to our corporeal life, let's say? A good friend gave an example that there's suddenly envy and all kinds of things. Should we relate to that as a game as well?
M. Laitman: Certainly, we can awaken upon ourselves all kinds of sensations, feelings, states, but only in a direction that it will help us demand more development.
Question (Petah Tikva Center): (54:27) Well, a theater actor—when he acts a character, if he's a good actor and we have such in our society, he really enters into that character. In his acting, which is a game, actually, it's like a child's play, but he can truly identify with the character. He can even cry on the stage with this emotion he feels like, from that character. We want to act towards one another with wanting to bestow, with wanting to advance in faith above reason. How to be better in acting that I want faith above reason because it's kind of something internal. How can I pass this along to the friends? Maybe I'll ask it this way: We're doing actions and we measure our actions also...I'm in first grade, I know this and that. If I checked these items, I moved to second grade. With us, it's different, the actions we do cause us more longing; more desire to bestow. How to be good actors and pass to one another this yearning?
M. Laitman: To help the friend, to dress in him, to try to support him, and to continue with him, that is the main thing. And that's an opportunity that everyone has, all the time. Usually, it's the opposite. We are apathetic, we think about ourselves and sometimes in that spirit of criticism we make things worse. Okay, we'll work on that.
Question (Petah Tikva Center): (56:59) King David said, though I will walk in the valley of death, I fear not because You're with me. He also said that I've sat with You in Your camp. What was there in King David, and also in you we see this, that he didn't leave Him, even in the harshest conditions that came upon him? What was in him?
M. Laitman: The power of faith, connection with the Creator.
Student: How is it possible to reach that form of devotion that you and King David have? And in you, we also see this.
M. Laitman: I don't know, what can I say? King David is the foundation for all the kings of Israel – the whole kingdom of Israel. We simply need to try to connect to him.
Student: We see the states of darkness really cut us from the upper force. There's no connection whatsoever and it's really a fall. And in that state we have to hold on. It seems really impossible. How do we do it? How do we come to that irreversible point of contact? This soul devotion, where that's the only thing a person is adhered to, and doesn't let go of it?
M. Laitman: That is indeed a point from which the Creator reveals to a person who did several actions and does not want to leave His path.
Student: Does he need the Creator's help for this?
M. Laitman: We certainly we need that.
Student: What else do we need other than the Creator's help?
M. Laitman: Nothing.
Student: God's help?
M. Laitman: Yes.
Student: To stand from morning to night just to ask for help?
M. Laitman: Yes. Well, it's not hard.
Student: How is that not hard?
M. Laitman: Because it's not hard to ask.
Question (Petah Tikva Center): (01:00:36) It's written, a murderer will rise in the day and he'll cut out an indigent and poor; and will become a thief at night.
M. Laitman: Yes.
Student: What is this?
M. Laitman: We will learn that we haven't spoken about it. What is the difference between day and night toward a person who comes to.
Student: At night, it seems like the desire to receive comes and you want to steal, but the day comes. So, what, well, we didn't talk about this?
M. Laitman: We'll learn that.
Student: Our work changes from the states of day and states of night. What exactly is the difference between request and gratitude, is that the difference?
M. Laitman: No, simple, it's very simple that in a state of day I feel myself, I feel what's happening with me more clearly, how I can gather more strength. And in a state of night, against that.
Student: I am more familiar with the work in darkness, I feel like I'm more acquainted with that. But with that, there's a way to adhere maybe to the Creator while you're in that request. That's the connection with the upper one. In the day, how to adhere?
M. Laitman: It's impossible, therefore, the Creator gives us day and night.
Student: In the prayer, there's this certain boundary point and we receive the prayer. I heard from you; it's like to move from this to that but there's like a certain prayer that's in between. How to correlate these two states so that they will be as one?
M. Laitman: We'll reach that. For the time being, it's still impossible.
Student: When you enter the study hall, what an awakening! How to study and to learn from a recorded lesson the same way like when you're sitting before us?
M. Laitman: That's a good question. I have all the lessons of Rabash and so I open a certain article or a certain lesson, I read it. Afterward, I listen to what he's saying; afterward, again, I read together with him. And those same questions that I had, I try to understand them. And then afterward, the answers.
Student: When you're before us, I look at the friends that are sitting together and there's this uplifted feeling that we're together. When I watch the recorded lesson, I see the friends that are still not even with us and it gives me a feeling, kind of a weird feeling.
M. Laitman: I understand.
Student: How to relate to that?
M. Laitman: You need to relate to those friends who are in adhesion among themselves, without the lesson.
Question (Petah Tikva Center): (01:06:50) He says that the matter is those who await the day of the Creator are awaiting to attain faith above reason.
M. Laitman: Yes.
Student: For the faith to be so powerful as if they see it in complete vision, that the Creator is supervising the world as The Good Who Does Good.
M. Laitman: Yes.
Student: Our entire qualification to reach equivalence of form, to adhesion with the Creator—it's to be able to work above the feeling, above the reason without the reward and expectation of it. They even say that they're expecting that the Creator will just give them the force, so the faith will be so strong as if they want it. What does the revelation add, what do we need the revelation for?
M. Laitman: The revelation comes to you in order to give you the next degree, an elevation.
Student: If a person succeeds in a state of concealment, confusion, darkness, distress, rise to faith above reason? Why, from that state, is he not lowered even more? Meaning, why does he, kind of, need revelation here? The friend, he just opened up more and more will to receive and he just needs to rise above it in faith above reason. What is the revelation here? What for, is the revelation, what does it add?
M. Laitman: The revelation of the desire.
Student: The revelation is only of the desire?
M. Laitman: Yes.
Student: It's actually not clear what this revelation is of being in adhesion with the Creator in knowledge. It kind of like all sits on faith. We see that the purpose of creation is the knowledge of the Lord.
M. Laitman: No, we come closer through exertion and the desire, not through exertion.
Student: I heard you saying at the beginning of the lesson that we have no goal but for the upper force to be revealed because we want to reveal Him so that we can bless Him. He will fill us and we will say thank you very much for this.
M. Laitman: Yes.
Student: Here, it turns out the whole goal is for us to succeed to bless Him and say, thank you very much, in concealment. And Rabash also writes all the time, that we have to come to a state where we bless the One who spoke and the world appeared. We have to be blessing for the concealment, etc. So, it's not clear what for I need the revelation and not the forces to rise above and be like in revelation.
M. Laitman: How does he receive the strength?
Student: From prayer, from work in that way.
M. Laitman: You with your strength can attain it?
Student: My force just needs to lead me to turning to the Creator and to ask the forces from Him but I'm asking for His strength, not revelations. What's the thing with the face of the Creator? We also see in Psalms, King David is saying don't conceal your face from me but the whole purpose is to be able to work and be in concealment. It's not the goal but the measure that a person makes to, somewhat, be in equivalence of form with the Creator. It's how capable he is to be in concealment above reason.
M. Laitman: Yes.
Student: Then what for is the revelation?
M. Laitman: We don't speak about the revelation like you think. We speak about the revelation of forces in the person. That they will elevate him to a certain degree in connection with the Creator each time, each time, more and more.
Student: More and more capable of working in faith above reason?
M. Laitman: Yes.
Student: What's the final state and everything? What do we reach, what's the essence in the end, the purpose?
M. Laitman: Only the power of faith.
Question (Petah Tikva Center): (01:11:58) Before we have the force of faith, the work is to reach a longing to adhesion, to adhere.
M. Laitman: Yes.
Student: When we come to the force of faith, then what?
M. Laitman: He's already adhered to the power of faith.
Student: How is that expressed?
M. Laitman: It becomes expressed in the states of darkness; he's also dependent on the Creator like in states of light.
Student: When there's the force of faith, there's a state of darkness?
M. Laitman: Relatively.
Student: If the force of faith is the ability to operate or to adhere to the Creator, then where is this force of faith expressed, where is it expanding?
M. Laitman: In the person. What does it mean, where does it expand?
Student: Why is there even a state of relative darkness?
M. Laitman: Because a person doesn't want to work with the vessels of faith. He wants to work with the vessels of reception.
Student: Is that the right form when the force of faith is revealed?
M. Laitman: Yes.
Student: To work with vessels of reception because there is the force of faith?
M. Laitman: Yes.
Student: It's kind of like advanced darkness?
M. Laitman: Yes.
Student: What about the state of adhesion in the end? What is the state of the complete adhesion?
M. Laitman: Complete adhesion is that you rise above your will to receive and you adhere to the Creator in the desire to bestow of the two of them.
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