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

Daily Lesson (Morning) October 20, 2024.

Part 2: Baal HaSulam. Shamati, 97. Waste of Barn and Winery

Reader: We are reading in The Writings of Baal HaSulam. The article is articles of Shamati, article number 97, Waste of Barn and Winery.

Reading: (00:25) 97. Waste of Barn and Winery  

Goren [barn] means diminution of good deeds, when a person feels Gronot [throats] (Ger’onot [deficiencies]) with the Creator. Hence, he lessens the good deeds. Afterward, he comes to a state of Yekev [winery], which is “And he that blasphemes the name of the Lord.”

Sukkot is considered gladness, considered “rejoicing Gevurot,” which is repentance from love, when sins become for him as merits. Then, even the barn and winery are admitted into Kedusha [holiness]. This is the meaning of Sukkot’s primary discernment being Isaac, although everyone is included in him (and Passover is considered love, which is right).

This is the meaning of “Abraham begot Isaac.” The issue of father and son is cause and consequence, reason and result. Had there not been a discernment of Abraham first, which is the right, there could not have been the discernment of Isaac, which is the left. Rather, the left is integrated in the right, as in “For You are our Father.”

Abraham said, “will be destroyed over the sanctity of Your name.” And Jacob also said that it means that the sins will be destroyed over the Sanctity of Your name. And if it remains so, then there is a breach in the middle. In other words, the sins that were in the whole of Israel are like a breach in the Kedusha [holiness].

Isaac, however, said, “half over me and half over you,” meaning the part of the sins and the part of the Mitzvot, meaning that both will enter Kedusha. This can be through repentance from love, when sins become for him as merits. In that state, there is no breach, as it is written, “No breach and no… outcry,” but all is corrected for Kedusha.

This is the meaning of our sages’ words, “Greater are the dung and mules of Isaac than Abimelech’s money and gold.” Dung is something inferior, worthless, meaning that they consider the servitude of him as dung. Afterward, there arrives a state of separation. Because he does not appreciate his work, he falls into separation. This is called “the dung and mules of Isaac.” Since Isaac corrected everything in the form of repentance from love, and his sins became as merits, the profits that had come to him through his dung and mules are greater than “Abimelech’s money and gold.”

His Kesef [money] means Kisufim [longing] for the Creator. Zahav [gold] means Ze Hav [give this], meaning craving for the Torah, to attain the Torah. Since Isaac corrected everything, meaning achieved repentance from love, the sins, too, were considered for him as merits. And then he is very rich in any case, since in observing Mitzvot, there are not more than 613 Mitzvot, but sins and transgressions are endless. This is why Isaac became rich, as it is written, “And he found a hundred gates,” meaning that he had one hundred percent in Kedusha, without any waste, since the waste, too, was corrected in him.

This is why the thatch of the Sukkah is made of waste of barn and winery. (And you can say what our sages said, that Moses became rich from waste). Hence, Sukkot is named primarily after Isaac, who is the rejoicing Gevurot, and Sukkot is named after Moses, too.

M. Laitman: What else can be added, please?

Question (Petah Tikva Center): (07:07) What falls into the category of Gevurot? What are Gevurot?

M. Laitman: Gevurot are judgments. 

Student: I'm speaking from the perspective of our work.

M. Laitman: That we have forces to overcome.

Student: What is the work that he's talking about, that Isaac does? 

M. Laitman: That we work with the desire to receive in order to bestow. 

Student: The will to receive in order to receive awakens, and then what do we do with it? 

M. Laitman: We invert it to become in order to bestow.

Student: And why does it rejoice? He says that the Gevurot rejoice, the light.

M. Laitman: Because they're great corrections. 

Student: He says, Sukkot is mainly Isaac.

M. Laitman: Yes. 

Student: But he also says it's also about Moses. 

M. Laitman: Isaac is in VAK and Moses is in GAR. 

Question (Petah Tikva Center): (08:39) What does it mean to feel deficiencies in the work?

M. Laitman: Deficiencies? They’re more than usual.

Student: This is diminution of good deeds. How can I tell myself that I'm doing good deeds? What is a good deed?

M. Laitman:  An act of bestowal.

Student:  Everything that I measure with respect to bestowal and love is a good deed?

M. Laitman: Yes. 

Student: How do I test myself that it's deficiencies?

M. Laitman: You measure them, you weigh them; if they're the usual, regular ones, then that's what they are. But beyond that, you see that these are these deficiencies.

Student: Any addition where I make an extra effort? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (09:56) What's the difference between Abimelech and Isaac? Abimelech yearns for the Creator and he yearns for the Torah. It sounds holier and more respectable than Isaac. Why is it said that we should respect the work of Isaac more? Because when you look at it, Abimelech has it, he yearns for the Lord and yearns for the Torah.

M. Laitman: Yes.

Student: Why do they say that the work of Isaac, who is immersed in deficiencies, what's respectable about it?

M. Laitman: The work upon the coarsenesses.

Student: I understand that the work of the Creator should engender a relation to the Creator until the sins become love, you have to come to love the Creator. So, Abimelech has it. He yearns for the Lord, he yearns for the Torah. It's all that we want to have.

M. Laitman: According to what's written, you're right. But I don't know, I don't know everything that's written. 

Question (Petah Tikva Center): (11:21) When we read what we just talked about, what I felt was that it allows me to be more open to the friends in terms of the deficiencies, in terms of the changes they will go through, and in all those aspects of not knowing what the future state will be, it's to give more credit to all those states. It was like a little hammer. That's how I felt.

M. Laitman: Okay, succeed. 

Question (Petah Tikva Center): (12:03) I'm trying to understand about the correction that Isaac did called repentance from love. He says, compared to Jacob, Jacob said that the sins will… that there's a breach in the middle because the sins that were in all of Israel were like a breach in the holiness. But Isaac said, half on me, half on you. Meaning part transgressions and part Mitzvot and both will enter the holiness, and that can be through repentance from love. What is repentance from love when Isaac turned everything around by that? 

M. Laitman: A great overcoming — Isaac overcame all the degrees of the will to receive. 

Student: Isaac is the left line, that's the work? With revealing the left, and the dung and the mules? 

M. Laitman: Yes, in regards to the vessel, yes. 

Question (PT 9): (14:00) It says here, in observing the commandments, there are only 613, but there is no end to the transgressions. It says that there is no end to the 613. There is an end to the 613 commandments but transgressions and sins are endless. Can you explain that there's like a mine, here where you can mine endless wealth? 

M. Laitman: No, no I can't. That's how it's received.

Student: How can you begin to work with this, to begin to take such transgressions and sins and correct them? 

M. Laitman: Correct as much as you're capable. You don't have to go for everything or for you to have everything in your pocket. 

Student: Yes, that's clear but, practically, how do you begin this work? What does it mean to find a transgression or a sin that I can work on?

M. Laitman: They're in you, they're being revealed in you. Start connecting to the friends and you will see the extent in which you didn't even look in that direction. 

Student: The work is to make an effort to connect with the friends and discover I can't? Or discover what blocks me and then ask for it?

M. Laitman: Yes. 

Question (Kyiv 1): (16:00) It's written in the article that on Sukkot there's a state of joy, repentance from joy. He also brings Isaac as an example but in the previous article, we read that on Sukkot we remember all the assistance we got from the Creator in the past. So, how should we remember the assistance we got from the Creator, correctly? 

M. Laitman: I can't tell you, I think it works out on its own. We get to it and it works out on its own. 

All right, what shall we do? 

Reader: (16:55) We have selected excerpts about the Ushpizin. 

M. Laitman: Well, it's not a lot, right?

Reader:  So, let's do a little transition and move to the next part.