Transcription is made from simultaneous translation which leaves a possibility for differences in the audio.

Daily Lesson (Morning) March 13, 2024.

Part 1:

Baal HaSulam. Introduction to The Book of Zohar. Item10.

Reading: (00:42) “Now, we can begin to understand…”

M. Laitman: Any questions? Yes.

Student: (05:00) Can you explain what Baal HaSulam intended here? In the beginning, he said that all the matter, everything that was created, was the will to receive.

M. Laitman: Yes.

Student: What does it mean now that there are two systems?

M. Laitman. The will to receive could have two forms. Its natural form, and the form that we correct. So, the will to receive is in order to bestow, by which it becomes opposite to its natural form. That's it.

Student: If the whole matter of creation is only the will to receive, then at a certain stage in that matter he also inserts the will to bestow?

M. Laitman: No. That's by his light that reforms.

Student: Here he depicts a certain system of shells as opposed to a system of holiness.

M. Laitman: When we begin to correct the will to receive, then the same part of the will to receive that is being corrected, it becomes in order to bestow, and we call that Kedusha, opposite the part that hasn't been corrected yet, called Klipa.

Student: There are approaches in the world that people say that a person has an evil and a good inclination, and he's in the middle, and he has to choose between one another. Is that something similar?

M. Laitman: You could say that. You could say there are such states. Yes. All right.

Student: (06:44) Yesterday and today, when we read this excerpt, I found that I had no image in my mind for this ABYA of Kedusha and Tuma impurity. We always talk about the ascents and descents, the correction of the desire. We don't really engage in the two different systems. Should we put an image in our mind for that?

M. Laitman: Let it settle. The more we talk about it, you'll be able to stabilize your thoughts.

Student: (07:33) Why do we need impurity and shells?

M. Laitman: That a person will know where he is. We can't imagine to ourselves what it means to be in a world with one quality. We wouldn't be able to perceive anything or differentiate anything. By having two systems, Klipa and Kedusha, we can stabilize ourselves and choose and make efforts to move from one system to the other.

Student: (08:26) I will ask about the oppositeness. In this world, the example of the biggest connection and closeness there is the mother and her son. When the mother is completely in bestowal and the son is completely in bestowal from when he's born, that's an example in this world, the biggest example we have and the biggest closeness we have. What is in this world an example of oppositeness of form?

M. Laitman: Disparity of form. It's people that in one there is, let's say, an almost complete will to bestow and the other has a complete will to receive. Then there's a disparity of form between them.

Student: But a mother and a baby in this world are completely, the mother is completely in bestowal and the son is completely in reception and that is the greatest connection you can see in this world.

M. Laitman: That comes to us from nature. The Creator's force governs this form of the mother and the baby and gives them this corporeal kind of closeness. All right let's continue.

Student: (10:06) What does it mean that the wicked in their lives are called dead?

M. Laitman: That they can't receive vitality from the Creator, the upper force, the upper light. It can only appear in a will to bestow. As He bestows, coming from the Creator, which is complete bestowal. And any other shape in the will to receive, meaning as long as there is somewhat of a will to receive, all the way to a complete will to receive, that's the opposite form to the upper light, and therefore they feel that they're detached. Detached from the Creator, from the upper light, the upper force. Yep, that's it.

Student: (11:12) Why is it not enough for the created being to recognize the benefit of bestowal and to adhere to the Creator, that there will be a neutral system and a system of bestowal? Why does there need to be a system that is impure, that is opposite?

M. Laitman: So, that we can understand the nature of the Creator and the nature of the created being, and we can use both. The nature of the created being, in order to receive, and the nature of the Creator to bestow. So, they're opposite that way, and the created being begins to organize itself, and bit by bit, begins to close the gaps between him and the Creator.

Student: In a neutral system and a positive system, you have two as well. Why do you need an impure system? Why can there not be a will to receive that is not to receive or to bestow, and then it has this awareness through the system of bestowal?

M. Laitman: A will to receive that doesn't identify that it's opposite to the Creator, it can't work. It just stays where it is.

Student: He identifies that it's not in bestowal, and then he needs to come closer to it in order to bestow. Why does he need to identify that it's in complete reception, and in hatred, and in complete distance?

M. Laitman: Because then two forces work within it, two opposite forces. That allows him to move from disparity of form towards the Creator to the same form as the Creator, to equivalence.

Student: Is there in nature a neutral force in these systems? One that is not positive, nor negative?

M. Laitman: Not positive and not negative. That's only circumstances where life doesn't identify itself, where it's either similar or opposite to the Creator.

Student: So, it doesn't exist. We don't identify that.

M. Laitman: Yes.

Student: (14:08) What is the matter of souls?

M. Laitman: The souls are desires that have evolved from still vegetative animate speaking, and they feel themselves in a relationship with the Creator, either oppositeness of form or closeness of form. That's all.

Student: I want to continue. He writes here that the souls, the matter of reality, the essence of the Klipot, and the shells, are the souls that are eternally separated from Him, and they cannot receive the fulfillment in the thought of creation. Then they do not remain in that form, the souls, because if they would remain in that form, they would have to remain eternally separated from the Creator. The will to receive is in the souls or is not in the souls? What is the connection between one and the other?

M. Laitman: The will to receive is now, yes, considered to be in control of the souls, and by man's work it can gradually begin to leave the souls, and then they'll have the possibility to even achieve the opposite form, the will to bestow.

Student: My first step is to identify the will to receive, to first come to it?

M. Laitman: Yes.

Student: Then we can come to impurity and holiness?

M. Laitman: Correct.

Student: (16:21) The Kabbalists say that we need to reach adhesion with the Creator, to really make actions like Him. Here he explains that the Creator is the complete quality of bestowal, and He created the will to receive, which is opposite from Him. What action can the created being do that is similar to that action, that it will be like Him?

M. Laitman: An intention to bestow, to do good to others.

Student: Yes, but that's the opposite from Him. He is the quality of bestowal, and He created the will to receive, and all the worlds of the Klipot, etc.

M. Laitman: Yes.

Student: We, as if, go through the opposite path from Him.

M. Laitman: Like He did of Himself when He created us.

Student: But that's not like Him. It's to do the opposite from Him.

M. Laitman: Yes.

Student: How, through that, do we become similar to Him?

M. Laitman: When we ask the Creator to change our nature from reception to bestowal, more correctly, from in order to receive to in order to bestow, by that we become similar to Him.

Student: He made from the quality of bestowal the will to receive for us.

M. Laitman: Yes, in order to allow us to make the opposite form.

Student: (18:00) What is that point of the will to receive, in order to receive, fearing that it wants to bestow? When does that process happen? Because we see that all in all, in the world population, we are very small in quantity, those who have this yearning and the desire to ask to invert their nature. How does that process take place when there is that awakening?

M. Laitman: They say it is done by the light that reforms. An upper force called light that influences us, and then we receive, as a result of its influence, we receive a desire to bestow.

Student: That the whole society, the whole of the world clearly yearns for the will to bestow, is that the awakening of the point in the heart? Is that the beginning of that awakening?

M. Laitman: Yes, that is what is taught.

Student: (19:13) What determines whether a person is in the system of holiness or the system of impurity? Is it intention?

M. Laitman: Yes, he himself determines.

Student: That determination. Is there a third system, which is neither impurity nor holiness, where a person exits and determines what he is? or is that part of the system of impurity?

M. Laitman: A person is born already belonging to the system of Tuma.

Student: We're in the system of impurity from birth?

M. Laitman: Yes.

Student: How does a person transition to the system of holiness?

M. Laitman: By drawing upon himself the light that reforms.

Student: He needs to work with these two systems?

M. Laitman: Yes.

Student: Like a zigzag? Once here, once there?

M. Laitman: Perhaps you could put it that way.

Student: (20:11) The big will to receive, what's that?

M. Laitman: The will to receive created by the Creator.

Student: But he says the big will to receive.

M. Laitman: The great will to receive meaning that it encompasses all of creation.

Student: If it's a correct question. Where is that in the four phases of direct light, that great will to receive?

M. Laitman: No, it's not in four worlds. The Creator, the Creator who created the will to receive, this great will to receive exists in phase four, Malchut of Ein Sof.

Student. I understand, so that intention in order to receive the ultimate one.

M. Laitman: Yes.

Student: Continuing, in that we reveal the quality of bestowal, is that our creation? Is that through which we become existence from absence? That is the existence from absence for us?

M. Laitman: Yes.

Student: (21:22) You answered to friends that what moves the person is the reforming light. I want to understand how that works. Let's say I came to the lesson, I felt that I was okay, and then I read that the wicked in their lives are called dead. Then I start thinking, I'm wicked, my life is dead, what do I do with my life? What will happen, what will come out of it? Is that an act of the reforming light, which takes, where this force from the outside comes and mixes me up?

M. Laitman: Yes.

Student: Let's say now I feel discomfort. I don't feel good with my life. What can I do? What can I do with that? I came, I heard about it.

M. Laitman: Ask. Ask, and there's nothing more you can do. If you had some forces by which you could do something, then you would. But you see you don't have any desire besides a desire to receive. You have to reach identification with the Creator, at least somewhat. You don't have these desires to bestow. You're a complete Klipa, the will to receive, what do you have left, only to ask the Creator to correct you.

Student: Why is it such a request? Which is also a certain self-aimed focus, that you first reveal, you ask for yourself, and now you reveal that you're wicked because you asked for yourself, and then through feeling wicked, you ask for yourself to become something else. It all is from this point that you're asking for yourself.

M. Laitman: You're asking to change, because you identify that there is an upper force, and it's opposite to you from one end to the other, and you wish to resemble it.

Student: I thought that the reforming light would give me a new mind. I would ask for the people, the nation, for the world, for the friends. But here I'm asking for myself. Make me good, give me a new nature, so I'm not wicked anymore so that my life won't go by purposelessly.

M. Laitman: From this we begin.

Student: (24:12) Can you explain the benefit of the two opposites to completely connect, as opposed to two similar things?

No, I can't, meaning the Creator can do what He thinks, what He wants. We cannot. In order for us to change something, we need to change our qualities.

Student: But is that a matter of what we're speaking about now, right? That is completely opposite from another quality, that there's a benefit to that. There's a benefit in terms of connecting, connection.

M. Laitman: I didn't understand.

Student: If these two things can connect, two circles cannot exactly connect.

M. Laitman: Yes and no. We'll see. We don't exactly know what connection in the opposite form means and how it happens.

M. Laitman: We'll see.

Student: (25:50) What is the purpose, what is the role of this system in relation to our development?

M. Laitman: To bring us from the form opposite to the Creator to a form similar to the Creator, each one and everyone together.

Student: When we read and know that there is a system, what should be our attitude to the system? How should we use this knowledge, this opinion?

M. Laitman: We have to explore as much as we can what is our nature and to what extent we need to change and ask for that.

Student: The root of that system is the agreement that we had in the degree of Malchut of Yashar, Malchut of direct light, which doesn't want to receive for itself? Is that the root of this system?

M. Laitman: No, the system, the root of the system of Kedusha is the Creator.

Student: No, the system of impurity.

M. Laitman: The root for the system of impurity or Klipa is the will to receive by which the Creator created all of reality.

Student: That's not an agreement called the first restriction?

M. Laitman: No, no, no, no.

Student: Who has the greater forces in every degree, the Assiya of Klipa, Yetzira of Klipa, if there's only this tiny light?

M. Laitman: This we're going to read about soon.

Student: (27:35) He says that in that he made a change and that that is a part and that is everything. We are working on correction of greatness, and the greatness of a friend. In Shamati it is written that in life there is no difference between a great and a small illumination, but an illumination is eternal. If I know that, then I'm in an eternal adhesion. My question is on which line works this part in order to correct itself, in order to become everything because one part is always a part. In what line does it work in order to become a part of the whole?

M. Laitman: He works on the general will to receive until it is revealed that this entire will to receive, receive the quality of bestowal.

Student: What is the difference between working in the Ten and working on the friend and working on his greatness? In that, I want to work for the whole, where the whole of the reality is in the complete Malchut.

M. Laitman: We can't go back to everything because we came out of that. But we only have one direction, correcting ourselves, and thereby develop until we establish, and install the will to bestow over the entire will to receive.

Student: When I'm working on correcting this big revealed will to receive, what is the highest roof that it can be considered corrected?

M. Laitman: We have to correct the will to receive from all of its small degrees where it appears in us and all the way to the biggest levels of it, and that's called our final correction. That's it.

Student: (30:22) Why do they call the Creator the life of lives?

M. Laitman: He is the source of life, the source of our whole vitality, and He takes care of us only to bring us to a will to bestow, to spiritual life, and that's how we call it, enlivening everything.

Student: (31:08) What are the worlds in relation to the souls?

M. Laitman: We'll learn. Worlds are a more external form with respect to the souls, which is a more inner form as the souls exist within the worlds.

Student: He writes here that you got the will to bestow on one side and the will to receive on the other side.

M. Laitman: The will to receive on the other side, yes.

Student: What does the soul receive when it comes to a world that has bestowal?

M. Laitman: All of the souls come from the same state, come to the same state. What does it mean? It means that they feel existing within a will to receive in order to receive, that's where we begin, and then we evolve, meaning that we gradually attain how we are inside the will to receive and how problematic that is, how much it disturbs us and is opposite to the Creator. When we come to that, we discover how we can change ourselves to get closer to the Creator, and then we make actions to draw near the Creator. Drawing near the Creator is possible only by the action of the light, the light that reforms. That's it.

Student: What does it mean that to be drawn to the light, meaning to a world that has bestowal, and what does it mean to come out of a world of reception and to enter a world of bestowal?

M. Laitman: Reception and bestowal are two possible forms of the will to receive, either in the direction of in order to bestow, which means it bestows outwardly to the others, or in order to receive, where it bestows to itself. There's nothing more than these two forms in reality.

Student: Is there a state that is above that? If there are these two states of reception and bestowal, is there a higher state than that?

M. Laitman: Higher means that the souls have to correct themselves until all of them, all of them are in order to bestow.

Student: (34:07) In our world, when two people are in equivalence of form, there is no connection between them. There is nothing to discuss. There's nothing to argue about. It's as if the connection disappears.

M. Laitman: Yes.

Student: How does that play out in spirituality? What's the connection of equivalence of form?

M. Laitman: In spirituality, two desires that have equivalence of form they can incorporate with each other and bestow to each other. Okay.

Student: (34:47) Are the souls created from the opposition between the ABYA of Kedusha and the ABYA of impurity?

M. Laitman: No, the souls were created not for that purpose and not as a result of that. It's just the Creator, who created the will to receive, who looked to the end of the act from the beginning of the act and saw that this form that the souls will take on in order to bestow is the complete form. That's why He created a great will to receive in them and gave them the possibility with their own strength, well, relatively with their own strength, to achieve in order to bestow. By that, they equalize with the Creator.

Student: The part of the impurity is a part within the souls?

M. Laitman: I didn't understand.

Student: It seems that the souls and the worlds work together, that the soul is before or the world is before.

M. Laitman: First of all, the worlds, and then in the worlds there was a shattering of the souls. Soon, we will get to that.

Student: (36:30) Rav, what happens when we correct a desire? For example, when a person corrects a desire in the world of Beria, does something change in the person in impurity in relation to Kedusha, in relation to holiness? What changes?

M. Laitman: The relationship between Tuma and Kedusha, impurity and holiness, varies there. It's not just there, but in all of the worlds. It's a system that's connected to all the different forms of connections between the world to receive. Yes, well, everything is changing.

Student: (37:22) How can there be a state of Atzilut of impurity? What is that state?

M. Laitman: There are forces that work this against that. As there are forces of Kedusha in Atzilut, then there are also forces of Klipa in Atzilut, but it's written to be a very weak and secondary matter.

Student: The will to receive that wants to bestow on reveals that it's an order to receive. In its smallest extent, it finds itself in the Assiya of Klipa, Assiya of shells and as it correction is Assiya of Kedusha, of holiness. Then when it rises, it makes more and more corrections in a seemingly higher, more advanced state, so it reveals the Klipa of Atzilut. How could there be such a state? Atzilut is with Him, it's holiness.

M. Laitman: That too is discussed. It's not literally about the Klipa in Atzilut, but it's something, a sort of something that against it there can be a Atzilut of Kedusha. We'll clarify it for sure.

Student: (39:11) Why is it not Beria Yetzira, Assiya of impurity and Atzilut of holiness? Why is it ABYA of impurity as opposed to ABYA of Kedusha?

M. Laitman: Because the Creator made this one thing against the other in creating these four forms in the souls, opposite the other four forms.

Student: Beria, Yetzira, and Assiya of Tuma is also against ABYA of Kedusha, why is it ABYA? How are Beria and Atzilut the same?

M. Laitman: We'll read about it soon, it's in front of us, it's in the next item or a few items forward.

Student: (40:01) In relation to the worlds of ABYA of Tuma, are they discernments in a person or are they desires?

M. Laitman: These are discernments within the person, what a person discovers.

Student: Meaning the person starts from a raw will to receive and then he builds more and more discernments?

M. Laitman: That too, and along with being in a society and doing all kinds of actions, he begins to correct himself and draw the light that reforms upon himself. Then he begins to rise from left to right and falls into the left again and rises in on the right again, and he does that until he corrects all of ABYA.

Student: ABYA of Tuma, of impurity, is an advanced process, it's part of our event, and then he can only reveal that if he has the ABYA of holiness against it. It's like a person who is not in a certain field and another person who is in that field and has a lot of discernments. Why are these exactly adapted to ABYA of Kedusha? How is the adaptation expressed? Is it something that will be or something that happened?

M. Laitman: It has happened. There was ABYA of Kedusha and it was shattered and became ABYA of impurity and it appears within the person, any person.

Student: Meaning in order to reach ABYA of holiness, a person needs to travel on the ABYA of Tuma, of impurity?

M. Laitman: Yes.

Student: It's like two legs that is walking.

M. Laitman: No, no, he must, yes.

Student: (42:00) How does that feel? How do I know what world I'm in? Whether I'm in every world, Atzilut, Beria, Yetzira, Assiya?

M. Laitman: That's what we discover through our work, meaning that we search for what form of bestowal we want to adhere to, and each time we discover that we are not there, on the contrary, we're in a form of reception, not bestowal. In such a way we advance.

Student: Let's say we get discernments of being in my vessels of reception, let's say. So, what picture can I depict or feel in this or that world?

M. Laitman: When you rise, you get a feeling and an understanding of where you are. It can't be discussed without knowing these states.

Student: Exactly, we speak about discernments that the friend reminded us about. This scrutiny that I need to do, how do I identify? I'm in certain feelings.

M. Laitman: In these feelings, you identify that you ascend from previous feelings to the present feelings, and in the present feelings you already have insights, understandings, and feelings that are higher.

Student: (44:18) The point in the heart, does that belong to ABYA of Tuma or ABYA of Kedusha?

M. Laitman: You could say ABYA of Tuma, of impurity, that is where we begin.

Student: The revelation of a person who is in ABYA of Tuma, or is it something that draws him to ABYA of Kedusha?

M. Laitman: We will get to all these things, and then we'll talk. For now, it's completely unrealistic and unknown to us how to express that, all right?

Student: (45:00) He writes that the opposite form from the Creator makes us distant from one end to the other. When a person comes to correct, that is, in that prayer, is that feeling of the distance between the person and the Creator?

M. Laitman: Of course, it depends on where a person is.

Student: Does the prayer not cover all that distance?

M. Laitman: I don't know what you mean by prayer.

Student: A person feels the opposite, and then he turns directly to the Creator for his correction.

M. Laitman: Then what, he goes through all the worlds, all the firmaments, and hits a mark there, the throne, what?

Student: Between the person and the Creator, what does equivalence of form add?

M. Laitman: Equivalence of form.

Student: What does it add?

M. Laitman: If we get to the equivalence of form with the Creator, this means we're in a desire to bestow as He has.

Student: What's the connection between the person and the Creator?

M. Laitman: That's what we need to discover.

Student: The person now goes on the path. He's always in a certain inner work. What does he need to constantly do? Where does he need to penetrate more and more into? What is that connection?

M. Laitman: Probably in the direction of the Creator.

Student: What does that mean?

M. Laitman: That he wants to come to a meeting, to contact with the Creator.

Student: The prayer is not? Within the prayer, what should one insert so that the person feels that he has a connection with the Creator?

M. Laitman: We have to try that a person will pray for wanting connection with the Creator. That's it. But that he wants connection with the Creator, not that he already has it.

Student: (47:19) The worlds were created for the sake, for the need of the souls?

M. Laitman: Yes.

Student: And worlds without the intention of correcting the souls do not exist?

M. Laitman: I can't say they don't exist, but their purpose is to correct the souls.

Student: Now, the soul that rises, does that correct the worlds of Tuma, of impurity? Can you say that?

M. Laitman: No. There's nothing to correct about the worlds.

Student: Meaning the worlds remain until the end of correction?

M. Laitman: Yes.

Student: At the end of correction, do the worlds remain or not?

M. Laitman: No. In the final correction, everything is included in Malchut of Ein Sof.

Student: So the worlds are the means for the correction of souls. When there is no need for them, then they disappear.

M. Laitman: Yes.

Student: (48:18) It's still unclear to me. If the whole of creation is only the will to receive, without any contact with bestowal, how can the created being then feel oppositeness of form to something that he's completely detached from and has no discernment of? He doesn't have one against the other. He has some imagination, and some aspiration to reach something, but he has no feeling of one against the other.

M. Laitman: Then what?

Student: Where do we start from?

M. Laitman: We start from our state, where we are, and that we want to reach adhesion with the Creator.

Student: We have no feeling of what's the quality of the Creator and the quality of bestowal.

M. Laitman: But we hear about it, and we try to somehow discover it.

Student: From what? What do I compare with? With a picture that I have, that I try to reach?

M. Laitman: Yes. Yes, yes.

Student: Even without a feeling?

M. Laitman: Without a feeling. A feeling is already attainment.

Student: (49:33) Rav, I don't want to be impudent, but maybe we can write an introduction to Torah of the Sefirot, in item 59. There is another depiction of ABYA of Tuma.

M. Laitman: We'll get there.

Student: (49:45) What does Tuma mean? The word Tuma, impurity. What does that mean? What's impurity?

M. Laitman: Tuma means that there is a will to receive there that's opposite to the Creator, which is entirely a will to bestow, and it wants to use its desire to receive in order to fulfill itself.

Student: it's impure?

M. Laitman: Yes.

Student: Why?

M. Laitman: Because by that, it doesn't allow anyone who's in that will to receive to be close to the Creator, to Kedusha.

Student: (50:40) Rav, what prayer does the Creator prefer? A prayer for my enemy or a prayer for my own child?

M. Laitman: A prayer to who?

Student: What prayer does the Creator prefer? A prayer for the child of my enemy or a prayer for my own child?

M. Laitman: Basically, it depends on what world a person is in, but he has to reach a state where he raises the prayer that matches the Creator's will. Meaning he's praying that the Creator's will towards some person or some child, like you say, will be fulfilled.

Student: What do you mean? Sorry for the English. What does it mean that it depends on a certain world? What does it mean that it depends on what world a person is in?

M. Laitman: Well, if it's the world of Assiya, Yetzira, Beria, or Atzilut accordingly man changes his prayer.

Student: The preference of the Creator changes?

M. Laitman: Everything's changing. The will to receive receives a greater illumination than it relates differently to the Creator. We'll get there. We'll learn that.

Student: (53:09) I once heard from Rav that all of our efforts to connection does change in the world. Now I heard that in relation to the prayer, that it doesn't really reach there. When we request, when we pray, we don't really reach there, the worlds? So, what is there?

M. Laitman: There's always a change from our prayers to the Creator. It always affects and changes all of the worlds.

Student: (53:54) We learn that the word world is from the word concealment. The world of Beria, is that also in relation to concealment?

M. Laitman: Yes, ABYA of Tuma, ABYA of Kedusha, two systems.

Student: So, what is this concealment? What is the concealment of Kedusha and the concealment of Tuma?

M. Laitman: With respect to the person who attains these degrees, there is a concealment towards him.

Student: What is concealed? The Creator?

Yes.

Student: What does it mean that the Creator is concealed in Tuma, in impurity, and in holiness, in Kedusha?

M. Laitman: That He is concealed in Tuma and appears in Kedusha. That's how it happens.

Student: (54:58) He emphasizes the worlds of Tuma and the worlds of Kedusha. He could say the worlds of impurity and the worlds of purity. Why doesn't He say that? I understand that purity is outside of oneself. There's no contact. In purity, he says that one who comes to purify in the souls, and the soul here is the will to receive. Why doesn't he say here that there are worlds of purity?

M. Laitman: Probably there is yet no foundation to speak that way. We'll see. We'll advance. You are reading or hearing about this for the first time. So, we'll see. We'll advance. Don't jump into a question immediately when you just see a new term or a new word. Get used to it. See how He writes about it. Look into whether you yourselves can open it up and gradually discover this matter to each and every one. That's how you learn. Okay?

Student: (56:18) He says here that there is a difference between the worlds of Kedusha and Tuma, and that one is alive, and one is dead. What is alive and what is dead?

M. Laitman: Alive means that He Himself can turn to the Creator and cause changes in Himself. And dead is one who cannot do that.

Student: Dead knows He's dead?

M. Laitman: Could be and could be that he doesn't know.

Student: If he knows He's dead, so he wants to be alive.

M. Laitman: Well, let's say that he wants to be alive.

Student: The question is, does it reveal that he was alive when he was first dead?

M. Laitman: No, no these are other discernments. Other discernments.

Student: But the motion is from one to the other all the time, right?

M. Laitman: Well, I wouldn't say this is so. One who's alive is alive, and one who's dead is dead. And next time, when the Creator changes their states, they advance.

Student: But he says that there are worlds of dead and alive.

M. Laitman: I don't know what you mean by that.

Student: He says that there is bad and a way to exit that.

M. Laitman: Yes. Yes, that's it. Okay, oh, how many we have here. Okay. Women aren't asking, interesting. Women aren't asking, only the men.

Question Kyiv 1: (58:15) You said that our prayer, if I understood you correctly, makes changes in all the worlds. How should we pray in such a way in order for us to see these changes?

M. Laitman: A prayer is a request. To the extent that a person depicts his true state, how the Creator relates to him, and that he can depict to himself where he wishes to be. That's how he sees it in himself. The gap between this and that, where he wants to be, and where he is, that's basically his prayer.

Student: If I want to reach the revelation of the spiritual worlds, do I come to that through the prayer? Meaning the prayer is the place of the revelation?

M. Laitman: Yes.

Question MAK 4: (59:40) In our state, what signs are there that a person feels a state of impurity and how can he correct that in order to come closer?

M. Laitman: The state of the soul can be corrected only with the help of the higher world. A person should raise his prayer to the Creator and ask to move himself from the stage where he feels a desire to receive, which he possesses, to the desire to be like the Creator.

Student: The signs that I feel that I want for myself and not for the sake of the Creator, and not for the sake of the friends is that the state of impurity?

M. Laitman: Only through prayer we can correct ourselves and reach closeness with the Creator, the revelation of the Creator.

Question Latin 7: (01:01:30) What does it mean to be dead in the Ten?

M. Laitman: What does it mean to be dead in the Ten? That I don't feel my spiritual state? That I don't really feel connection with the friends and connection with the worlds. I'm simply in a state where I'm dead, like, even like we say it, you know, in slang. Next, Tbilisi.

Question Tbilisi: (01:02:13) Here, Baal HaSulam builds an explanation of how a person needs to do the first step and then all the worlds are for him, but the person holds on to his ego and he does not retreat. What can we add here?

M. Laitman: We have to hold on to that person, to grab hold of him and elevate him above his state. And then he'll feel where he is and where we're pulling him to. That's what we need to do.

Question Turkey 2: (01:03:16) Baal HaSulam speaks here about two systems. Where are we in those two systems and how can we increase our awareness of that?

M. Laitman: I don't hear.

Student: Baal HaSulam speaks here about two systems. Where are we between these two systems and how can we increase our awareness of ours to that?

M. Laitman: We are in a system of Tuma. We have to get to the opposite, the corresponding system, the system of Kedusha. That's what we want to have happen by our prayer. That's all.

Question Holland: (01:04:30) Yes, good morning, dear Rav.

M. Laitman: Good morning.

Student: What does it mean to be in a state of ABYA? How do you identify that? So, now I am in ABYA. What does that mean?

M. Laitman: When we begin to truly work in bestowal, we begin to also detect what spiritual world this bestowal belongs to. In the meantime, we can't identify it because we don't have the forces through which to perceive the system of bestowal.

Question CzechSlovak 4: (01:05:34) What is the difference between the intention to bestow and a bestowing Kli?

M. Laitman: The vessels of bestowal are already vessels, meaning desires with screen, so we can work with them. That's vessels of bestowal. Then what? The intention to bestow is that I wish to get to that. I would like to do that, but do I already have the vessels yet or not? I don't know. That's the intention. Okay. So, now we will go to what?

Hlavní Video	MP4
Hlavní Audio	MP3

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Excerpt from the Daily Kabbalah Lesson "Scrutinizing the source"

Excerpt from the Daily Kabbalah Lesson "Scrutinizing the source"

Excerpt from the Daily Kabbalah Lesson "Scrutinizing the source"

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved