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

Daily Lesson (Morning) February 13, 2025.

Part 1: Rabash 195. The Association of the Quality of Judgment with Mercy 

Reader: Hello, we're reading in the writings of Rabash. the article Number 195, “The Association of the Quality of Judgment With Merc”.. You can find the study materials in Arvut our system, or in Sviva Tova. Again, reading Rabash 195.

195. The Association of the Quality of Judgment with Mercy - thrice.

Reading: (00:38) Concerning the association of the quality of judgment with mercy, by which the lower one became worthy of Mochin, and concerning the AHP of the upper that fell into the lower one.

It is known that the main work is the choice, meaning “choose life,” so there will be Dvekut [adhesion], which is Lishma [for Her sake]. By this, one is rewarded with Dvekut with the Life of Lives. When there is open Providence, there is no room for choice. For this reason, the upper one raised the Malchut, which is the quality of judgment, to the Eynaim [eyes]. This created a concealment, meaning that it seemed to the lower one that there was a drawback in the upper one, that there was no Gadlut [greatness/adulthood] in the upper one.

Subsequently, the qualities of the upper one are placed within the lower one, meaning they are deficient. It follows that these Kelim [vessels] have equivalence with the lower one, namely that as there is no vitality to the lower one, so there is no vitality in the upper qualities. In other words, he feels no taste in Torah and Mitzvot [commandments] for they are lifeless.

At that time, there is room for choice, for the lower one to say that this whole concealment that he feels is because the upper one restricted himself for the sake of the lower one. This is called “When Israel are in exile, the Shechina [Divinity] is with them,” that whatever taste he feels, so he says. That is, it is not his fault that he does not feel the taste of vitality. Rather, in his view, there really is no vitality in spirituality.

If a person overcomes and says that the bitter taste he finds in these nourishments are only because he does not have the proper Kelim to receive the abundance because his Kelim are to receive and not to bestow, and he is sorry that the upper had to hide himself, for which the lower one can slander, this is regarded as MAN that the lower one raises.

By this, the upper raises his AHP. “Raising” means that the upper one can show the lower one the merit and the pleasure that exists in the Kelim of AHP that the upper one can reveal. Thus, from the perspective of the lower one, it follows that he raises the Galgalta Eynaim of the lower one, and by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one.

Thus, when the lower one sees the greatness of the upper one, by this itself the lower one grows.

However, initially, the lower one is fit to receive only Katnut [smallness/infancy]. When Gadlut in the upper one appears to the lower one, a dispute between right and left emerges in the lower one, meaning between faith and knowledge.

However, the upper is also diminished later by the lower one. This is regarded as Masach de Hirik, meaning that for the lower one to be able to receive the degrees of the upper one, the lower one must receive knowledge only to the extent of the faith, and not more. This is regarded as the lower one restricting the left line of the upper one, meaning that the lower one is the cause.

At that time, the lower one can exist because he comprises knowledge and faith together. This is called “three lines,” and specifically in this manner, the lower one acquires wholeness.

M. Laitman: I am saying short and to the point. There is not much to add. Still, questions.

Question (Petah Tikva Center): (06:50) He says here that when the lower one sees the greatness of the upper one, by this the lower one itself grows.

M. Laitman: Yes. 

Student: Can you explain that?

M. Laitman: He is incorporated in the greatness of the upper one. That causes him also an ascent.

Student: How do we become incorporated in the greatness of the upper one? 

M. Laitman: He is doing all sorts of actions which, on the one hand, lower self-awareness. On the other hand, he discovers the darkness in the upper one and he sees that he himself is not capable of reaching the light.

Student: He needs to want to see the upper one as great, right?

M. Laitman: Yes.

Student: Why would he want to diminish himself and see the upper one as great?

M. Laitman: This is the relationship between the upper one and the lower one which you can always maintain to the extent that the lower one rises and reveals the upper one in greatness. In Gadlut, this greatness passes to the lower one and then he grows. 

Student: This should be the permanent attitude of the lower one, to always seek that?

M. Laitman: No, a person cannot hold on to that constantly. It's constantly in motion.

Student: What causes him to always want to search, that the upper one is great? 

M. Laitman: The upper one changes and the lower one must follow in its footsteps and change as well because the vessels, the vessels that the upper one grows, that is the AHP. There are no other vessels and that's how they grow.

Student: Before the Congress, we see that many things are being accelerated, many processes are happening very quickly, every day. How does this make the upper one greater in our eyes? How do we attribute it to the greatness of the upper one? How do we manage to keep with this fast pace?

M. Laitman: If we look after the connection between us, under all the conditions we receive from above, we grow and the upper one grows in our eyes.

Question (Petah Tikva Center): (12:05) He writes here he feels sorry that the upper one had to hide himself and for this there is room for the lower one to slander which is considered as MAN that the lower one raises. How do we reach such a feeling of sorry, of regret? He regrets, he's sorry that the upper one had to hide himself. How do we reach such sorrow? 

M. Laitman: That's what he sees. He sees the state he's in.

Student: When he sees it already, then it is called raising MAN?

M. Laitman: As a result of that, he has a raising of MAN.

Question (Petah Tikva Center): (13:02) The upper one and the lower one are states within a person and the discernment that a person has about himself, he's talking about himself?

M. Laitman: Not only about himself. We have an upper one and a lower one and maybe an upper's upper; two degrees at least.

Student: Two degrees within him that he feels that they exist within him or could exist within him, but these are his states?

M. Laitman: No, that's how he feels his upper one. 

Student: His upper one, it's a state, I mean you said yesterday that the lower one is yesterday and the upper one is tomorrow.

M. Laitman: Yes, they move like that.

Student: It's his states, the previous state, the next state, the low state, the high state.

M. Laitman: No, the fact that he feels it doesn't mean that it's his.

Student: What is it? 

M. Laitman: It's truly his upper one who is in his AHP.

Student: In practice, what does it actually mean? 

M. Laitman: A person…

Student: I mean, how does one make this discernment about what, how does he determine that this is his upper one, this is his lower one? I understand there are desires and I can say about these desires that they're lower, they push me away from the goal and there are other desires that may be closer to the goal. Is that what it means? 

M. Laitman: Let's say. 

Student: A person makes determinants within his desires?

M. Laitman: Yes.

Student: About that he determines this is lower, this is upper?

M. Laitman: Yes.

Student: Is this something that someone who's not in attainment can do?

M. Laitman: No.

Student: It's only people with attainment that can do it?

M. Laitman: Yes.

Question (Petah Tikva Center): (15:10) He writes, it follows that when the lower one sees the greatness of the upper one, by this the lower one itself grows. However, initially the lower one is fit to receive only Katnut, and when Gadlut in the upper one appears to the lower one, a dispute between the right and the left emerges in the lower one, meaning between faith and knowledge. Personally, I feel this much more than ever before, much more than once. Then, what happens, then it disappears and then he receives drop by drop because he can't receive everything. How my attitude, my work, at that point, towards myself, towards the Ten and towards the Kli, what should it be? 

M. Laitman: When you distinguish between two states, you learn from this, what is right. Accordingly, you choose and you advance.

Student: What you're saying is that I should grow my faith. How do I do it? I feel what you're saying. What you're saying is that my study should further increase the faith even though there is a dispute?

M. Laitman: Yes.

Student: How do I do it specifically at the time of the dispute?

M. Laitman: You must choose between being in faith and being in attainment.

Student: I'm repeating what you said, just to make sure I heard well: between being in faith and being in attainment?

M. Laitman: Yes.

Student: What do you mean, in attainment?

M. Laitman: Attainment, that you attain the upper one.

Student: It's not clear to me what this means.

M. Laitman: Soon.

Question (Petah Tikva Center): (18:02) Rabash writes, the matter of ascent, meaning that the upper one can show the lower one the merit and pleasure that are in the vessels of the AHP, that the lower one can receive. When does the lower one raise his AHP? 

M. Laitman: When he has vessels, when there's a demand. When he raises his AHP and then one who's there can see his greatness. 

Student: What are the conditions? What is the demand? 

M. Laitman: The conditions are simple: the upper one has a vessel which he can fill and use it to show it to the lower one. The lower one, from being incorporated in the upper one, he's integrated, he's—how shall I put it—he enters into Him. He’s incorporated in Him.

Question (Petah Tikva Center): (19:34) What is this upper one that he's incorporated in? What does he see? The state of darkness that he's in? 

M. Laitman: Why darkness?

Student: What does it mean to become incorporated in the upper one? 

M. Laitman: To become incorporated in the upper one means that the lower one cancels his vessels in order to be in the upper one.

Student: If he already sees the Creator in his greatness and He shines to him, then what kind of approach does he have? Sorry, what demand does he have?

M. Laitman: He has no demands. 

Student: I'm asking about the state of the demand.

M. Laitman: Let's read it again. 

Reader: We'll read again, Rabash,  Article 195, “The Association of the Quality of Judgment and Mercy.” 

Reading: (20:45) 195. The Association of the Quality of Judgment with Mercy

Question (Petah Tikva Center): (26:50) I wanted to scrutinize about the choice he describes, a process that a person goes through and then he says that it brings the person to a choice and the choice is in adhesion, in Lishma. What vessels does a person even have to choose something if the Creator takes him through everything? Even the Dvekut, the adhesion, he says it's a Segula, it's a special power. What is the choice that a person makes?

M. Laitman: He writes, in the beginning the lower one is only qualified to receive smallness and when greatness in the upper one comes, there's a conflict between right and left in the lower one, between faith and knowledge.

Student: Does a person choose, in this dispute? Meaning, what vessel does he have to choose in that state? He only feels darkness. 

M. Laitman: He agrees to remain in darkness, as long as he doesn't go back and falls into vessels of reception, receiving in his will to receive.

Student: The Creator gives him the dispute. He gives him this inner struggle and where does he get the answer from? What to choose? 

M. Laitman: From himself. He sees that in one state when he's incorporated in the upper one and then the other state, the opposite state, he's moving away from the Creator.

Student: The Creator gave him this distancing and nearing but he's still going along with some taste that he doesn't want. He feels there's a better feeling in bestowing. This is why he's going forward meaning, even if he agrees, it's because he can't stand a certain state?

M. Laitman: Yes.

Student: What kind of choice is that?

M. Laitman: Choice, in taste versus knowledge.

Student: Taste means faith or knowledge, is it a choice? We should actually go with faith if you are rewarded with knowledge. We always say that we need to increase the faith. You choose faith or are you rewarded with faith?

M. Laitman: No, I choose.

Student: We choose faith?

M. Laitman: Where does he say this? 

Student: He writes, he says that He gives him the knowledge according to the faith that he has and He gives him with an addition of faith. Here, he says, when the lower one sees the greatness of the upper one, by this the lower one itself grows. I guess he means that the faith grows?

M. Laitman: The main thing is to bring this feeling between knowledge and faith to the vessels of the lower one. Then, when he chooses, he prefers to be in faith and smallness.

Student: It would be correct for the person, if this is his choice, that the Creator will give him this point where he can distinguish between his faith and his knowledge?

M. Laitman: Yes.

Question (Petah Tikva Center): (31:41) He writes here that this action means to restrict the left of the upper one. What is his preference? What should we do there so that, indeed, the person would be able to activate this screen, Masach?

M. Laitman: The person has an opportunity to go from vessels, from his regular vessels to vessels of faith. By that, he changes the direction of his development, from left to right. That is what it seems like. 

Student: This is when he writes that the upper one hides himself? Is that where the work happens? 

M. Laitman: The upper one conceals himself to make room for the lower one. 

Student: In order for the lower one to do what? He writes that it is to understand that actually there is vitality and he overcomes what he sees, that there is no vitality in the upper one. What does that mean? What, on the side of the person, is missing and what opens up for him now? What area opens up for him that he needs to work on?

M. Laitman: Vessels open up for him, vessels that he was in and now vessels that he is in, but the conditions for these vessels to exist and to determine these are different conditions. Never before did it happen that the upper one raises his AHP. Let's read it again. There is something else here that we might be missing.

Reader: Association of the Quality of Judgment with Mercy. Article 195. “Concerning the Association of the Quality of Judgment with Mercy.”

Reading: (35:06) 195. The Association of the Quality of Judgment with Mercy

M. Laitman: At that time, the lower one can exist because he incorporates knowledge and faith together. This is called three lines. Specifically, in this manner the lower one acquires wholeness. 

Question (Petah Tikva Center): (41:55) Why, specifically, when the lower one comes out in greatness relative to the upper one there's a conflict between faith and knowledge? Specifically, when he sees the greatness, then the lower one has this conflict, this dispute between knowledge and faith. It should be the other way around. If he sees the greatness of the upper one, he sees the greatness, he's in faith and he believes there's someone he can turn to and ask for help. Here, when he sees the greatness, there's a dispute between faith and knowledge. Why? How come? 

M. Laitman: What is the value of faith for him? 

Student: According to how much he overcomes. It says if a person overcomes and finds the bitter taste in his nourishments, he understands he lacks the proper vessels. He doesn't have vessels of bestowal. He is still in vessels of reception. He regrets the upper one has to conceal Himself.

M. Laitman: Yes.

Student: By that, he raises MAN up to the upper one and, after all of that, when He discovers that the lower one descends and gives Him His greatness, then there is a dispute in the lower one between faith and knowledge. The upper one gives him a certain taste. He understands there's someone from above that wants to help him but why is there suddenly a conflict with the lower one? 

M. Laitman: The dispute between knowledge and faith.

Student: Yes, that's what I'm asking. Specifically, when he sees the greatness of the upper one, then you have a dispute. There's a certain contradiction here. 

M. Laitman: When there is Gadlut in the upper one, then the lower one has an opportunity to associate himself with that Gadlut, the greatness in the upper one.

Student: How come there's a dispute? If he sees the greatness of the upper one there should not be any dispute. I think, as he said, there's an equivalence between knowledge and faith.

M. Laitman: That's it, that out of that there is in the Gadlut, in the greatness of the upper one, there is room for the lower one. 

Student: What does it mean that the upper one, He makes room for the lower one?

M. Laitman: He writes about it later. 

Student: He says that the upper one is also diminished by the lower one called Masach of hirik. The lower one will be able to receive the degrees of the upper one. The lower one must receive knowledge only to the extent of faith and not more. I'm asking, why is there a dispute before that?

M. Laitman: Between knowledge and faith? 

Student: Yes, he sees the greatness of the upper one. How come there's a dispute? That's what doesn't work out for me. 

M. Laitman: What vessels is he working with?

Student: He understands he's in vessels of reception. He still lacks vessels of bestowal. 

M. Laitman: How does he go over them? 

Student: He raises MAN. Where does he raise MAN to the upper one when he's in concealment? Where does the change come from, to raise MAN when he doesn't even know he's in faith? He doesn't reveal Him. There's no revelation. How can he raise MAN?

M. Laitman: Yes, this is a question. 

Question (Petah Tikva Center): (46:56) You read this short article three times already. You said we might be missing something here. What are we missing here, in this short text?

M. Laitman: We don't know what happens so that the Partzuf chooses its way. You see, this is not clear. We cannot imagine ourselves in such a state. This is why the solution is not so clear to us.

Student: What does it mean that the Partzuf chooses its own path? 

M. Laitman: According to the laws that we study, seemingly, what happens to the Partzuf, by this, its next state is determined. Here, this isn't clear. It's unknown.

Student: What is our work? What can we learn from this article? What can we take from it to our work in our state? 

M. Laitman: We can't learn from it yet because we don't see it. We have to see that state as it is and then we can understand by which inner actions we will be able to reach the state that this speaks about and make a decision.

Student: How to be in adhesion and in smallness, infancy?

M. Laitman: Well, we see that this is how it happens in the world. Specifically, one who is in Katnut, in smallness, for him to be in adhesion is the preferable state.

Student: The upper one doesn't want us to be in Gadlut, to demand greatness?

M. Laitman: No, the upper one wants us to reach Gadlut, greatness, but here there is a question. Do we want to be in Gadlut, or is it forced upon us to be in Gadlut? 

Student: Do we prefer to be in Katnut, or should we prefer to be in greatness?

M. Laitman: This is the question, right? To be in Katnut, in smallness, it's a good thing. Then you don't demand more, and you settle for little. To be in Gadlut, greatness, means that you awaken the vessels of your AHP, the vessels of reception. And then there is a question of how do you get out of it. 

Student: What is the desirable state in the eyes of the Creator, to be in greatness or smallness? 

M. Laitman: Adhered to the upper one.

Student: In what state? Does it matter, greatness or smallness? 

M. Laitman: No, of course, it matters.

Student: So what's desirable in His eyes, to be in Gadlut and Dvekut, smallness and adhesion, or to be in greatness and adhesion? 

M. Laitman: We see this even from our own life, how much these states are in dispute, to be small, how good it is, or to be great. 

Student: Who's the upper one relative to a person? 

M. Laitman: It's always the Creator. 

Student: And who are the friends on the way to the Creator? Where are they on the way to the upper one? 

M. Laitman: On the way to the upper one. What does it say here?

Student: It doesn't say it about friends, but our work is with friends, between the friends. 

M. Laitman: Yes. 

Student: Who is the upper one for a person, the Creator or the friends?

M. Laitman: The upper one, with respect to the person, is the Creator.

Student: And the friends?

M. Laitman: The friends are those who surround Him on the same degree.

Question (Petah Tikva Center): (52:46) I see that there is a dispute inside the lower one, between giving contentment to the Creator and receiving in the vessels of reception, which will give Him contentment, and destroying himself, destroying the faith, to leave boundaries of faith, and he won't be able to be adhered to the upper one. On the one hand, he has to be adhered to the upper one thanks to faith. On the other hand, he feels the Creator pressures him to receive. He doesn't want to disappoint the Creator by not receiving. So, is this a dispute for a person, the lower one, to receive not more than the measure of faith so that faith will not break in him?

M. Laitman: Yes, your question is correct. But it is truly so that the lower one has nothing more to do. Nothing remains for him. So, what will he go for? 

Student: This feels like an extremely dramatic state with this great pressure. He adheres to the Creator, and he is asking Him to hold the strength of the screen, the screen of hearing. He is obligated to receive, but he is asking the Creator to give contentment. It will remain in the level of faith, so faith doesn't get ruined. He has to receive because the upper one pressures him 100%, he has to advance, it only strengthens faith in him. Meaning he erupts with a demand for faith strong enough to withstand the Creator's demand for him to receive. He must hold those two together.

M. Laitman: What do you think? Do you want to say something? Yes?

Question (Petah Tikva Center): (55:11) From the get-go, there's a key point here about the conditions for entering this state, and it ties with the rest of the story. It says that the situation a person is in is that he lacks livelihood, that's how he starts. He feels pity for himself, and then he comes out of it, he overcomes, and he says: this state is what the upper one sends me, that's the first thing, and that's the turning point. He feels sorry that the Creator had to do this. He doesn't want to reach a state where he slanders the Creator. So, these two things, when he understands that the upper one gives it to benefit him, and that he doesn't want to slander the upper one, he calls this raising MAN. So, if he receives the greatness of the upper one later, it could make this state disappear, and if he is concerned he will receive for himself. That's why, as the friend says, I choose faith even in smallness, as long as faith remains and not that there's abundance. I will, God forbid, receive it to myself and blemish the upper one. But I think the turning point is, and I have a question, why does he feel sorry for the upper one? Why is he afraid to slander the upper one? And he doesn't focus on feeling his own pain. How to come to a state where he is afraid about the upper one, not about himself?

M. Laitman: And what is the answer?

Question (Petah Tikva Center): (57:23) It turns out something opposite. The lower one wants to do only good to the upper one, not to blemish Him or harm Him, and he raises MAN. It turns out that this MAN is slander. He gives him slander. How can that be? 

M. Laitman: This is how you are… 

Student: It's written in the article. …

M. Laitman: Turns things around this way. 

Student: It's written that the MAN is considered bad. Maybe I misunderstood.

Question (Petah Tikva Center): (57:59) I want to go back. I want to go over again what the friend started. The created being is in a state where he lost the taste for life. He lost his livelihood, the taste of vitality. Where do we find vitality? This is the point, the starting point, the beginning of the search for the created being? 

M. Laitman: Yes. 

Student: We looked all over the place, and we found a place where we could… where we see that there is vitality. People have something I lack.

M. Laitman: Yes.

Student: Rav is taking us from the first sentence until the very last. At that time, the Lord can exist because He comprises knowledge and faith together. So, being in knowledge and faith, this is one process of choosing an environment, because only from the environment can I feel the feeling of vitality, something I lack. 

M. Laitman: Yes.

Student: Can I say that relative to me, the little one, my environment is the upper one?

M. Laitman: I think so. Why is there a question about that?

Student: Because there was a question here where do I receive from? What attracts me? What do I envy? What will grow me? 

M. Laitman: You need to say that your environment is your upper one, that you should adhere to it, to the environment.

Student: Through this place of the environment, the feeling that they have something that I lack, through them I receive. 

M. Laitman: If you are now before the environment, then you will receive illumination.

Question (Petah Tikva Center): (01:00:19) I'm going to continue that. It felt like everything we're going through was already related to the Congress. It feels like the dominion of the Congress is here. You can't read it without thinking about our gathering and the friends coming from all over the world. And yesterday, they sent out a short talk you gave, and you said that you feel the Creator is doing the Congress. He's gathering us, assembling us, like the innermost point that attracts all the people to it. And you said that all the participants need to give them the form of adhesion.That's how you need to relate to the Congress. I want to ask, following what you said to the friend, if we need to look at the Congress as the speech of the upper one with us try to find in the gathering these signs. 

M. Laitman: How did he say that? 

Student: Through our assembly to find our connection with the upper one, with the Creator. He arranged this, he also said that we should talk about it. Try to see how all the friends are looking for it. 

M. Laitman: How do we find?

Student: I'm hearing, we need to annul as much as possible in the Congress, dissolve in the Congress in order to find the upper force that was building this Congress from the get-go. And it's bringing all these people over, and it's awakening all the friends.

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:02:24) I have a question about the speech. I have a question about the article. How come? Why do we present preference, and smallness, and adhesion with the restriction of vessels of bestowal? We talked about the second restriction, the association of judgment and mercy. It's very different than the first restriction.

M. Laitman: I don't understand you. How is this related to the second restriction?

Student: It restricts the vessels of bestowal, Bina. It's not put it on Malchut and a reflected light, that's in the beginning. Second restriction, I'm restricting vessels of bestowal and by that specifically I can choose smallness and adhesion, as he writes here.

M. Laitman: Well, what do you think? A friend is asking.

Question (Petah Tikva Center): (01:04:02) It should work out well because we're talking about work above reason. He doesn't look at his vessel, he doesn't make any calculations. We just want to adhere to the spirit of the society and adhere to the Creator. He doesn't want to receive anything, not even the taste of bestowal or anything like that. 

M. Laitman: Anyone else?

Question (Petah Tikva Center): (01:04:35) The second restriction shows us that we have to walk on the path of bestowal in order to bestow. Meaning, it's a restriction on the vessels of reception, we have to be very precise about it. Then when we wish to walk on the path of bestowal in order to bestow, we are constantly in smallness and greatness is only according to the need, that's how it works out with faith and all those things. But I wanted to ask about what the friend was trying to ask, how do we even come to this partnership with a greater dialogue, can we somehow hold on to it or is it too early? 

M. Laitman: Partnership means that we have common vessels. Then we are in an association, partnership, how can that be here?

Student: Through the group? It's not me, I can only be in dialogue through the group, but first I have to prepare the vessel.

M. Laitman: Well, are there views?

Question (Petah Tikva Center): (01:06:16) I wanted to ask about that. Can you see the AHAP of the upper one in the Ten? 

M. Laitman: Inside the Ten?

Student: Yes, the Ten is the AHAP of the upper one. You said the friends are the upper one. There's a contradiction. You told a friend that the friends are on your level, it's not the upper one. The upper one is the Creator. And to a friend you said, I think, that the friends are your upper one. So, I simply tried, when we read the article, to see where is the Ten in everything he's talking about. But I felt that the Ten is the vessels of the AHP of the upper one. The person doesn't feel vitality, and he has to go above reason, and feel, and regret it. He doesn't see big friends. Everything he's talking about in the article. Can we see it this way? Is it correct or not?

M. Laitman: We will see. Let's check.

Question (Petah Tikva Center): (01:07:24) He writes, the Creator cannot receive the abundance because he has vessels of reception. He cannot bestow and feel sorry about it, and this is called slander. When he raises MAN, the prayer, then he receives a state called the screen of Hirik. It's a correction. This correction, he makes an association between faith and knowledge because they contradict one another. Knowledge means that I know. I'm not in adhesion with the Creator. It comes from my own reason, my own sense, wisdom, I see it. And faith is the other way around. You have to work above reason to say the Creator is Good Who does good. Then he receives an association between them, a connection. And then he writes in the end, and then the lower one, that time the lower one can exist because he comprises knowledge and faith together. And this is called three lines. And specifically in this manner, the lower one acquires wholeness.

M. Laitman: Well, do you agree with him? Not so much.

Question (Petah Tikva Center): (01:09:18) From what I can see, in the article they asked about the partnership with the Creator. So, in the end, he sums it up by saying there are three lines as wholeness, that's the place of association, that point. And about the point of choice, where the struggle happens, vitality is in the struggle, the inner struggle in a person. Is he willing to go with the Creator despite the bad taste in the work? That's his point of choice. That's the second restriction that the friend was describing, and he comes to the control of the left. I think these are the points that a person tries to scrutinize inside of him in the work. That's where the vitality of the work is. And then he can be rewarded if the Creator wants. He will give him this wholeness, and he'll be able to be his partner, and he can control the left.

M. Laitman: Yes, this means that as much as he holds on to the left, then from that, he finds the path of correction.

Student: Not to be afraid of this form of contact? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:10:52) I think it all starts when the lower one raises the Malchut, which is the measure of attachment to the eyes. And by that, the lower one feels a deficiency in the upper one. The condition for the lower one to feel the deficiency of the upper one, that's the condition for having some contact with vessels of bestowal?

M. Laitman: Yes.

Student: How can we reach a feeling of deficiency in the upper one and to want to bestow Him, do anything for Him? 

M. Laitman: The upper one doesn't provide you the vessels. What will you do? 

Student: Which vessels?

M. Laitman: Vessels of bestowal.

Student: But how can you create vessels of bestowal if the upper one doesn't show me the deficiency in Him? 

M. Laitman: So? 

Student: What does it mean to feel the AHAP of the upper one?

M. Laitman: What are you proposing? 

Student: How to feel the upper one?

M. Laitman: The entire process that we study is how to reach the correct feeling of the upper one, what in Him I need to correct so that I can receive from Him the correct greatness. 

Question (Petah Tikva Center): (01:13:03) Like friends' questions, where do we take the deficiency not to blemish the King, the Creator, and the Congress? We see that in this latest process before entering the Congress, those friends have many disturbances, entire Tens also in the world that are having a hard time coming. It blemishes the wholeness of the King a little bit, you see the posterior of the King.

M. Laitman: Yes.

Student: The feeling is that if we look at the entire world clearly, it's easier to understand the article, because if you only look at yourself, you don't understand anything. If you look at the Ten, you get it a bit more, but if you look at it entirely, it feels like the article is speaking of that. 

M. Laitman: Yes.

Student: The question many are walking around with this week is, we are experienced with regards to these Congresses, we meet the friends, they come from afar, they bring the greatness of the King almost within reason because of the great effort they put in, and the joy that we have. But in the end, it performs an action thanks to which he exists in the upper one. He doesn't cancel himself completely, he doesn't give up the deficiency, as he said this week. But there's a deficiency that never gets fulfilled. We have a problem in the Congress where, as a result of all the joy and excitement, we can lose track of the point that is not being filled. We want to come to it in the Congress, to be like in the last few lines, to be able to rejoice with my friends that are coming back home. Not to cancel the place where knowledge cancels faith. Is this process correct? Can we look at it this way? 

M. Laitman: There is something to it. Yes, well I can't say about the process, but part of it, yes. 

Student: Can we be this way in the Congress? Can we reach such a point where we hold on to great joy, with great prayer, not to lose the deficiency because of every type of fulfillment that comes in?

M. Laitman: Yes, yes. Good. 

Reader: We recommend that we go to the next part of the lesson.

M. Laitman: We should go to the next part.

Reader: So let's go. Yes, but before that we have a happy announcement. After we were waiting so long for the Turkish friends to come to the Congress, there were many issues with visas. So, all the friends who wanted to come got a visa last evening. Many prayers, the whole world prayed, it took a lot of work, but they got such a deficiency that couldn't be canceled, that's why they will come. Okay, so next part of the lesson, and a song. 

Song: (01:17:14)