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

Daily Lesson (Morning) October 15, 2024.

Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. #69.

Reader: Hello, we shall be reading from the Introduction to the Study of the Ten Spheres, continuing with item 86. You can find all of our texts on kabbalahmedia.info as well as through the Arvut platform. Baal HaSulam, Introduction to the Study of the Ten Spheres, item 86.

Reading: (00:33) 86) Now we thoroughly understand what we asked concerning the oath, that the soul is sworn before it comes to this world: “Even if the whole world tells you that you are righteous, be wicked in your own eyes.” We asked, “Since the whole world agrees that he is righteous, why must he still consider himself wicked? Does he not trust the entire world?”

We must also add, concerning the phrase, “Even if the whole world says.” What is the connection between this and the testimony of the entire world, since one knows oneself better than the whole world? It should have sworn him, “Even if you know about yourself that you are righteous.”

Yet, the most perplexing is that the Gemara explicitly states (Berachot 61), “Raba said, ‘One must know in one’s soul if he is righteous or not.’” Thus, there is an obligation and possibility to truly be completely righteous.

Moreover, one must delve and know this truth for himself. If this is so, how is the soul sworn to always be wicked in its own eyes, and to never know the actual truth, when our sages have obligated the opposite?

M. Laitman: Questions? 

Question (Petah Tikva Center): (03:09) What is that situation where a person thinks he's righteous and he's told, don't think you're righteous, doubt it? Who even thinks he's righteous?

M. Laitman: He wrote a little bit about it, and he will write some more, and that's what appears to a person. But that's what appears to him. 

Student: What? It appears to him that there's no more work to be done, he loves all his friends, the whole world, it truly appears to him that he's in such a connection with the Creator that there's nothing else left to fix? 

M. Laitman: Well, it looks like it.

Student: Why does it appear to him that way?

M. Laitman: Because everyone considers him righteous. 

Student: So, it's the respect, the honor that kills him here, so to speak? 

M. Laitman: No, he's not allowed to agree with what he feels, what he sees. 

Student: How do the thoughts of everyone about him, telling him he's righteous, how can that make him feel he's righteous?

M. Laitman: He writes that it is seemingly easier for a person. He writes about it in the next item, Item 87. “The words are very precise indeed, as long as one has not been rewarded the opening of the eyes in the Torah in wondrous attainment, sufficient for him for clear attainment of reward and punishment, he will certainly not be able to deceive himself and consider himself righteous.” This is because he will necessarily feel that he lacks the two most comprehensive Mitzvot, commandments, in the Torah, namely love and fear. So, what should one do in that case? And because he lacks these two, he is obligated above reason to accept the matter that even if the entire world sees you as righteous, pressures you, you regard yourself as wicked.

Student: And if he didn't have these two discernments, would he think he's righteous? Based on what can a person think such a thing about himself? 

M. Laitman: Based on what he's seeing in the world, and in it, or in him rather, his view, his vision was corrupt to the degree of these two commandments. Let's see. 

Reader: Item 87.

Reading: (07:03) 87) The words are very precise indeed. As long as one has not been awarded the opening of eyes in the Torah in wondrous attainment, sufficient for him for clear attainment of reward and punishment, he will certainly not be able to deceive himself and consider himself righteous. This is because he will necessarily feel that he lacks the two most comprehensive Mitzvot in the Torah, namely love and fear.

Even attaining complete fear, in a way that “He who knows the mysteries will testify that he will not return to folly,” due to his great fear of punishment and the great loss from transgressing, is completely unimaginable before he is awarded complete, clear, and absolute attainment in Providence of reward and punishment.

This refers to the attainment of the first degree of revelation of the face, which comes to a person through the opening of the eyes in the Torah. It is all the more so with love, which is completely beyond one’s ability, since it depends on the understanding of the heart, and no labor or coercion will help here. 

M. Laitman: Meaning, he has a certain disturbance on the path. How does he pass it? What's next? 

Reader: Item 88.

Reading: (09:27) 88) Hence, the oath states, “Even if the whole world tells you that you are righteous.” This is so because these two Mitzvot, love and fear, are given only to the individual, and no one else in the world can distinguish them and know them.

Thus, since they see that he is complete in 611 Mitzvot, they immediately say that he probably has the two Mitzvot of love and fear, too. And since human nature compels one to believe the world, one might fall into a grave mistake.

For this reason, the soul is sworn to this even before it comes into this world, and may it help us. Nonetheless, it is the individual himself who must certainly question and know in his heart if he is a complete righteous.

Question (Petah Tikva Center): (11:09) In both the previous letter and this one, he mentions the oath the soul is sworn to before coming to this world. What is this process? Where does it happen?

M. Laitman: I don't know where it happens, but he writes that it happens in this way. Seemingly, in the soul you have a condition where even if the entire world is telling you that you are righteous, you should regard yourself as wicked. 

Student: This oath is with respect to the soul, the person isn't connected to his soul to begin with. So, does it start from the moment a person attains spirituality that this oath begins? Where does it happen? 

M. Laitman: When a person is on the path, and he tries to reveal his soul, he has this ability to enter into a state where he will see himself as if he is righteous. 

Question (Petah Tikva Center): (12:50) He writes here that since he is seen to be complete in 611 commandments, they immediately say that he probably has the two commandments of love and fear. And since human nature compels one to believe the world, one might fall into a grave mistake. We talked about how love is the 613th commandment, which is an outcome of the previous commandments. Here he suddenly adds the commandment of fear. So, the first question is, what is fear? 

M. Laitman: Fear that he won't be able to keep the will of the Creator. 

Student: So, he comes to this feeling that he fears he may not be able to bestow. And that is also an outcome of the observance of the previous commandments? Is it an outcome or something a person can achieve?

M. Laitman: A person cannot achieve it. Rather, the Creator brings him to that state.

Student: So that means that it's not only love which is an outcome of his work, but fear also is an outcome of his previous work? 

M. Laitman: Yes.

Question (Petah Tikva Center): (14:21) If the whole world tell you that you're righteous, the entire world, can you go against the influence of the environment like that and say that you're wicked?

M. Laitman: It says that, no. That you must regard yourself as wicked even if the entire world tells you you're righteous. But the whole world thinks you're righteous. 

Student: A person should walk with his eyes closed following what the worlds tell him, or what his feelings tell him?

M. Laitman: This is the decisive point here. Let's read a bit more, and we'll see how he solves this problem. 

Question (Petah Tikva Center): (15:24) It's written that love depends on the heart. What does it mean, the understanding of the heart? 

M. Laitman: The understanding of the heart? The heart understands. The heart feels. And the heart decides. I don't understand what he means by love. But it's certainly above the reason. 

Question (Petah Tikva Center): (16:21) Maybe before coming to the solution, the state he describes here is a state which a person must go through necessarily? 

M. Laitman: Yes.

Student: All right, so to focus further. Before a person comes to be truly righteous, wholeheartedly loving, and so on, externally, he needs to be complete in the external acts, and only then he can add the heart to this, let's say?

M. Laitman: I don't know. It doesn't say it.

Student: But you said it's a state that one must go through. 

M. Laitman: Which state? 

Student: The state he describes, where people tell him that he's righteous, and so on. Everyone attests that he's righteous, and so on, and then there's something else.

M. Laitman: Yes.

Question (Petah Tikva Center): (17:27) We always learn that one who's righteous means one who justifies providence. Everything that happens around him in the world, he moves it to the side of merit, the scale of merit. He doesn't judge it negatively. So, who are those people who tell him that he's just, that the world is the good, and who does good? It's unclear.

M. Laitman: The righteous is one who justifies the actions of the Creator. 

Student: All right. So, if I justify the acts of the Creator, it's usually what I feel regarding things that happen outside of me, not the other way around. If I feel good about it, then I justify it automatically. So, what does it mean that the whole world come to me and tell me that I'm righteous? 

M. Laitman: A person is incorporated with the entire world, and when he hears, when he sees, understands, he feels that the whole world agrees with the fact that he's righteous. He also cannot think otherwise.

Student: So even if I feel that I'm justifying the Creator, it's forbidden for me to think that I'm justifying him? 

M. Laitman: No.

Student: If I feel that the Creator is the Good Who Does Good and that there's no one else besides him, at that point, my heart and mouth are as one. Now, the whole world, as far as I'm concerned, is saying that He's the Good Who Does Good. At that point, do I need to see myself as wicked?

M. Laitman: If the entire world tells you are righteous, then nevertheless, according to your decision, you have to regard yourself as wicked.

Question (Petah Tikva Center): (19:54) One who's righteous is one who justifies the Creator's actions, and love is something determined by the heart, which is above reason.

M. Laitman: Yes.

Student: Okay, so let's say yesterday I had a very difficult time justifying the Creator. In the morning, Rav wasn't with us in the lesson, terrible things happened in the war, and now I'm asking myself, what does it mean to justify the Creator? With my reason, I cannot justify Him at all. So, what does it mean to justify Him? 

M. Laitman: In simple terms, when what is revealed to us, I have to be prepared to reveal the Creator is doing good, good and correctly. And if I can't do that, to that extent, I'm regarded as wicked.

Student: So how do I advance? Certainly, I'm wicked, but how do I advance and develop? 

M. Laitman: You need to do all these actions with the environment in order to draw the reforming light and determine that the Creator is righteous. 

Student: What does it mean to determine? Within reason I don't see He's righteous, I see Him as wicked. What do I do? 

M. Laitman: Add your perception, your knowledge, your attitude to providence so that the Creator will be as righteous in your eyes.

Question (Petah Tikva Center): (22:31) He says that there's an obligation to be completely righteous, and also that one must research this and know this truth for certain. Where do I take this truth from? From the environment? My own inner feelings? What is this truth? 

M. Laitman: From the data, the information that you have along the way. You see the whole world, and yourself, and the connection with the Creator. You make calculations and all of that. Is the Creator right to act the way He does or not?

Student: So, there's an obligation here, and there's reality. What is this obligation? What is reality? 

M. Laitman: Obligation means that you are obligated, that's what I understand. You must, you're obligated to explore and investigate the actions of the Creator in the world, where you reveal Him, and you must decide about these actions that they are right and just. 

Student: I study this through my environment, right? 

M. Laitman: Yes, I don't know, this is already... But up to here, this has to be this way. Now, based on what do I decide if the Creator is just or not? According to how I reveal reality. 

Student: So that's what I'm asking. I reveal reality outside of me through the friends, through the connection with them. The Creator shows me through the friends everything that I have to correct, and where it is that I'm wicked, and where I made a correction I had to make, and ultimately it all comes down to the relationships between us. And he says that we always have this rule of each one helps his friend. So, if the environment tells me I'm righteous, how can I go against what the friends tell me and tell myself that I'm still wicked? 

M. Laitman: But there's a rule you must also respond, which is if the entire world tells you you're righteous, you should regard yourself as wicked. 

Student: So, this is the obligation, this is the oath that my soul swears that even though everyone tells me I'm righteous, I must see myself as wicked? 

M. Laitman: Yes.

Student: So, this view of me being wicked, is it something I need to reach as I continue on the path? Is it necessary for my correction? Because I see myself righteous in terms of what I've corrected thus far, what I've discovered and received up to now, I see myself as righteous. But of course, with regards to the future, of course I didn't complete the correction of all my vessels. So, should I always expect further and further corrections and so to see myself as wicked? Is that the right way, the right direction? Where I need to see how everything I corrected up to now is still insufficient? 

M. Laitman: This could be, but I don't think you need to. It's written, regard yourself as wicked. But how to carry it out and practice, this we have to discover. 

Question (Petah Tikva Center): (26:52) I wanted to ask about justifying the Creator. Sometimes such a reality is revealed to the person which is so harsh, and it pains him that he cannot justify the Creator. And after this pain, he begins to think and feel that the Creator is righteous, and he justifies him. The question is, does it always have to be a process of pain and suffering and out of that you come to justify him, or is there another way? 

M. Laitman: I think there is another way, but we have to look into this path as well. As you said, a person needs to scrutinize precisely his efforts. Where is he now?

Student: So, it's not that suffering and pleasure will govern him in terms of justifying the Creator. Did I understand correctly? 

M. Laitman: Justification has to be above the pain and the suffering. 

Student: Okay, but so justification has to be beyond suffering or pleasure. 

M. Laitman: Yes.

Question (Petah Tikva Center): (28:28) Okay, so with respect to how a person relates to reality, he wants to study the Creator's actions and decide that they're just and right. So, as he writes here regarding reward and punishment, if things work out in reality, then supposedly he did something proper, and then he advances as per the thought of creation. And if anything, negative is revealed, is that a sign that he's being punished? He's going against the path of correction? 

M. Laitman: Yes.

Student: Is it correct to interpret it that way? 

M. Laitman: Yes.

Student: And on the Creator's side, is that how it governs? 

M. Laitman: I don't know on the Creator's side.

Student: Okay, so for us right now, the degree we are on, if some disaster happens, some negative state, we need to say that this is because we did something bad, something incorrect? 

M. Laitman: I also don't know about that. 

So, how can you actually study the actions of the Creator and understand anything regarding them at all?

M. Laitman: I don't know about that as well. 

Question (Petah Tikva Center): (29:43) The efforts to justify the Creator even when you see that, as you see it, He's acting badly, He killed many people, terrible things are happening. Can you make this effort in a rational way, to try to rationally justify the Creator saying that all these bad things are supposed to educate us, to teach us, to bring us to the good? Is it correct to work that way? 

M. Laitman: We'll see, we're not done yet.

Question (Petah Tikva Center): (30:23) This advice, who is it meant for, who is it directed at? 

M. Laitman: Which advice? 

Student: Where even if the whole world tells you you're righteous, you need to see yourself as wicked. 

M. Laitman: The person who investigates. 

Student: The person researching this, at what stage is he that this advice becomes relevant for him? Because it seems he has to be at a very high degree, or is this also applicable to people at the beginning of the path?

M. Laitman: Why very exalted, very high?

Student:  The whole world tells him, you're righteous.

M. Laitman: But it appears to a person. 

Student: And when does it happen? 

M. Laitman: When? What do you mean, at 5 pm.? What do you mean, why, when? 

Student: At what stage in a person's development, at what degree does it happen where he feels that the whole world tells him he's righteous? 

M. Laitman: We read about it. He can maintain himself, sustain himself relative to the Creator with these two remaining commandments, love and fear. And in those, he lacks order, still. And that's what he writes in item 88, hence the oath states, even if the whole world tells you that you're righteous, this is because these two commandments, love and fear, are given only to the individual. And no one else in the world can distinguish them and know them. This is the state a person is in. It's a very high state.

Student: That's why I'm asking so as not to get confused here. We're obligated to always try to justify the Creator. But here the advice is to always see yourself as wicked. Maintain that you're wicked. Always be in a place of criticism where you condemn reality, incriminate. So, what stands behind the essence of this advice? What is it for? 

M. Laitman: Specifically in order to merit love and fear, you need to be from the start as a wicked. Look what he writes in item 88, hence the oath states, even if the whole world tells you that you're righteous, this is so because these two commandments, love and fear, are given only to the individual, and no one else in the world can distinguish them and know them. Thus, since they see that he is complete in 611 commandments, Mitzvot, they immediately say that he probably has the two commandments of love and fear too. And since human nature compels one to believe the world, one might fall into a grave mistake. Hence, corresponding to this oath, he swears the soul even before, the soul is sworn in this, even before it comes into this world, meaning a person is obligated to hold himself, regard himself as wicked.

Question (Petah Tikva Center): (34:38) So, the whole world tells you you're righteous. It's your will to receive who told you that in essence because nobody can see your true state. And he writes here in 87 that the words are very precise indeed for as long as one has not been awarded with opening of the eyes in the Torah and so on. So, opening of the eyes, the opening of the eyes in the Torah is a state where he's attained fear and love, right? Or at least fear. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (35:21) I want to ask about a very low degree, not about the very lofty degrees being discussed here. How do I justify the Creator on the lowest degree? What does it mean that I justify the Creator simply, not on high degrees? 

M. Laitman: I don't know. We'll learn about it and we'll see. There's no difference perhaps to justify him on a lofty degree versus a lower degree. 

Student: Justifying the Creator, is that something that happens within a person's mind, emotion, above the mind, above emotions?

M. Laitman: In both. Both. 

Student: So, when I look at reality, things appear very simple. Let's say I get up in the morning. I have a headache. I immediately condemn the Creator. Why did you send me this pain? This is on the simplest level. So, what should a person do now when he feels that he's condemning the Creator? 

M. Laitman: To repent.

Student: How do I repent in this instance? 

M. Laitman: To understand that everything you have certainly comes from the Creator, but your reaction, your response is incorrect. 

Student: My response after seeing that I condemn the Creator is such that, what should I do? Should I thank Him for what he sent me? Even though, as I feel it within the will to receive, I feel the opposite, right? And I can't do anything against it. This is just what I feel. That's it. 

M. Laitman: Yes. 

Student: So, what, do I just say now, speak utter praise and gratitude for the Creator for what he sent me despite feeling the opposite? What will happen then?

M. Laitman: You agree with him. 

Student: Agree with him? What does it mean to agree with him? 

M. Laitman: That's all you've got. That's what you got from him. And although your role, your job is to rise above this feeling and to give thanks to the Creator, you can't do it. 

Student: So how do I advance from there? There's a feeling. I'm trying to do it. I need to do it. I can't. What now, 

M. Laitman: Now, I guess there will be a change of state from the Creator.

Student: Justifying the Creator, is that an act performed by the person, by the light? What is this act of justification? 

M. Laitman: When you justify the Creator for changing his influence, his bestowal on you. 

Student: He changed his bestowal upon me. I felt something inconvenient in the will to receive, regardless of, it doesn't matter what exactly. And now, what does the will to receive need to do? Or should I ignore it altogether? 

M. Laitman: You now want to change your attitude to what the Creator did with you. 

Student: Yes. 

M. Laitman: So, you already have a prayer. This is called a prayer.

Student: And this prayer, what is the desired outcome? What should happen to me? 

M. Laitman: The Creator will do something with you. 

Student: So, I pray, and then according to what is revealed there I should continue?

M. Laitman: Yes.

Student: Will there ever come a point where I know that I've succeeded in justifying the Creator with respect to some previous state where I couldn't justify Him back then? 

M. Laitman: You have to ask yourself if you succeeded or not. In the end of this judgment, you're coming back to yourself and saying, yes, the Creator is righteous. We will talk about it some more. 

Question (Petah Tikva Center): (40:26) Yes, perhaps, I want to understand this discernment. Can there be a state where a person reaches the degree of righteousness if before that he didn't condemn the Creator?

M. Laitman: I don't know, perhaps, could be. 

Student: Does the degree of the righteous have to clothe on the degree of the wicked? Can it be a thing on its own? 

M. Laitman: It can't be by itself. There has to be a difference between them.

Student: So, to reach a state where a person justifies the Creator, first he has to condemn Him in the vessels of reception. 

M. Laitman: There isn't a righteous person in the land who did good and did not sin before that. 

Student: And so maybe that's why it's written that even if the whole world tells you you're righteous, meaning in all your senses you discover that the Creator is The Good Who Does Good, and so on, maybe that's a trap laid by the vessels of reception. So, I shouldn't fall into that, and I have to always be in a state of overcoming. 

M. Laitman: This is a must. 

Question (Petah Tikva Center): (41:38) I want to continue friend's questions because they're practical. Justifying the Creator, is it an action that has to be performed by the person, or does it come from the Creator? 

M. Laitman: From the Creator. 

Student: What did the person do before which gave birth within him to that feeling of justifying the Creator, that he's awarded by the Creator? 

M. Laitman: What did he do before that? 

Student: What effort did he make himself to merit this feeling of justifying the Creator? 

M. Laitman: The entire path he took to get here, (he) does in collaboration with his overcoming. 

Student: If I want to justify the Creator, I need to tell myself that everything I see in the world, even the worst thing that happens to me, I need to tell myself that He's the Good Who Does Good.

M. Laitman: Yes.

Student: So, these are actions I have to do myself. And what does that cause? 

M. Laitman: It makes you always want to justify the Creator in practice. But in intention, you may not. 

Student: Okay, so if I tell myself one thing and feel a different thing, how does it help me advance what I tell myself? How will what I tell myself and what I feel start becoming equal? How is it an act of justification? 

M. Laitman: This is in practice, and then there's potential in practice.

Student: When do they become the same thing? 

M. Laitman: Not yet, you don't have the power for it. 

Student: Isn't it faking, hypocrisy, where I tell myself that He's the Good Who Does Good, while I see and feel differently? 

M. Laitman: Our entire work in that case is fake. 

Student: So, how do we advance and gain that feeling that you truly justify the Creator, receiving that feeling from him? What to do in order to feel it, to live it? 

M. Laitman: Keep going. We'll see that from his disclosure of the process, we'll understand.

Student: One more thing. Ultimately, I need to reach a state where I agree with the Creator, with everything He does to me?

M. Laitman: In the end, of course. 

Student: So, to surrender to these states that the Creator puts me through?

M. Laitman: Yes. 

Student: And this will be justification? 

M. Laitman: Yes.

Student: So, the Creator submits me, and I agree with Him, I justify Him. 

M. Laitman: In the end, you receive, you accept His dominion.

Question (Petah Tikva Center): (45:33) Regarding justification, if I look at states in the past which were unpleasant, ultimately, I can see that they were for the best. And this gives me a foundation in terms of how I look at current states, which I find difficult to justify. I'm saying that ultimately I'll see that they were good. However, the mind doesn't allow you to do that. It keeps showing you different forms, different shapes. The question is, how can we generate from within such a state where the Creator comes and we surrender before Him at any given situation, in any given situation? 

M. Laitman: What situation?

Student: When we feel that on a personal level we cannot justify the Creator. Rationally we can try, we make an effort, but emotionally it comes and goes. It's not something you can, you cannot submit to it quickly and efficiently.

M. Laitman: Yes, you lack a certain revelation from the Creator.

Student: Yes, you're looking for the end of the rope you can hold on to so as to conclude a process of justifying Him when you feel something. 

M. Laitman: Yes.

Student: The question is, it seems that the Creator doesn't let go. He's very stubborn and you justify Him maybe a little, but He'll never let go until you… The question is, will He not let us go until we come to absolute, complete justification in this process? 

M. Laitman: Yes. 

Student: He won't let it go? 

M. Laitman: No.

Student: On a personal level that's that, but also we live within our nation, our country, and disasters happen on the national level, and also it's very hard to justify that, though our path is such where we know that the Creator is the Good Who Does Good, but still, it's much, much more difficult to justify on that level. When you see soldiers dying and so on, to see that as something that's justified, it's almost impossible. Being exposed to these situations, if God forbid, I hope it doesn't touch any of us personally, then we can determine how exposed we are to this. Something happens, I can decide whether to listen to the news or to be more or less exposed to the situation. Now the question is, how should we conduct ourselves in such situations where I can decide how much to be exposed to the situation? I can even completely avoid it and then I won't have to justify it. I don't have to contend with it at all. So, the question is, where is the boundary here, the border? 

M. Laitman: The border, the boundary is before that even. When you even approach such things and you want to say that they are emotional. We don't need to come to it. 

Student: So, if I understand correctly, you're saying that if some event like that happens, I need to avoid as much as possible, I need to try to be exposed to it the least I can in terms of being… 

M. Laitman: So how will you evaluate it? 

Student: That's exactly the point. Just now, recently, something happened, and I listened to the news. You say how Rabash would listen to the news for like ten seconds, so it's difficult. I can't justify it really, it's a punch to the stomach. But if I watch the news, I'll hear more people talking about it. I'll be exposed to it more. It seems that I'll have to invest much greater effort then to justify it. The question is, should I avoid reaching such states where I'll need to justify it? The question is how to work with this, because I guess all of us contend with this a lot every day. So, what's your recommendation? How to work with it?

M. Laitman: That those people who hear all these latest news, these people need to be connected to one another and to hold one another on a level which is above the ground. 

Student: I see. So those people who can hold above the ground, above the earth, that's us, in our Ten. 

M. Laitman: Yes.

Student: We can do it although rationally, we don't seem to have any means to do this. But with great effort, we have to hold ourselves above the ground. With people outside of here, I can't do it. They'll think I'm just being detached. So, only with the friends?

M. Laitman: Yes.

Question (Petah Tikva Center): (52:08) What is the proper completion of such a state of justifying the Creator? When I agree with Him, when I feel that I need to receive some revelation, when I feel that I need to exert myself more, does it ever end? That state when a person feels that he's condemning, it can't work out, it seems.

M. Laitman: Pour it into the next state. 

Student: All right. So, it keeps rolling on. 

M. Laitman: Yes.

Student: And the harshest states are those that keep repeating. Meaning, it awakens in the person again and again, he manages to cover it, and then it opens again like a wound. 

M. Laitman: Yes, but each time it's an addition.

Student: And then what is the correct response? Just having it keep rolling on?

M. Laitman: It's like a recurring phenomenon, but each time I approach it as a new me.

Student: And I ask for the power for this, to approach it as a new me, to agree with the state although the body is screaming from within, but it knows that it has to agree and that this is the way. 

Question (Petah Tikva Center): (53:37) Is there room for mutual assistance? If I have a friend who I feel is in a certain situation, and… 

M. Laitman: We'll talk about it later. First we'll scrutinize the problem.

Question (Petah Tikva Center): (54:00) So right now, when something happens, or in the past, or something happened in the past, then we talk about justification. I want to now relate to what you told the friend. You told him that I have to be prepared to discover the Creator as doing good.

M. Laitman: Yes.

Student: So, now I'm in the lesson, after the lesson I'm going out to my daily life, and the person has to be ready to discover the Creator as the Good Who Does Good. 

M. Laitman: Who's he? 

Student: Which person? 

M. Laitman: Just a person? 

Student: Me, a person who studies.

M. Laitman: That's what was said, yes.

Student: So, what should I look at so as to be ready to discover the Creator is doing good? What are the components of that? 

M. Laitman: What did he go through? What degree is he on? What's happening to him now? 

Student: What does it mean? On what degree is he on? 

M. Laitman: Now, what state is he in right now? What forces, preparations? What is he given now? What's ahead of him?

Student: He is at work or tending to the household. 

M. Laitman: It means nothing. I'm not asking about that.

Student: So, what should he be looking at? 

M. Laitman: It should relate relative to the Creator, to himself, to his friends. 

Student: And what do all these things mean regarding the revelation that the Creator is acting as the Good Who Does Good?

M. Laitman: How does he relate to the Creator, to his friends, to the process they are undergoing? Let's think about it. 

Question (Petah Tikva Center): (56:16) There are two things here. The soul which is sworn in before coming to this world, and the person doing the work here. The concealment shows him that he is righteous, and he needs to reach a state where the light of the soul shines upon him, and then he can say that he reached the state of the soul which descended. Not clear? 

M. Laitman: No. 

Student: Before the soul descends, it is sworn, right, that if the whole world tells you you're righteous, you say you're wicked. And that comes to the person, but there's a difference between the man and the soul. You need to reach the vessel in which the light of the soul appears. 

M. Laitman: Did you understand him?

Student: A person in this world.

M. Laitman: Just a person?

Student: A person who wants to reach that state called soul, the soul, he exerts himself while under concealment, not being able to see the true state where the soul is. And in that current state of concealment, the concealment tells him that yes, he's making efforts and that he's reaching the state called the soul, but he has to say, no, I haven't gotten there yet, I'm under concealment until this light appears, which declares that yes, truly, you are in the state called the soul. You can justify him, you're justifying the Creator. He's in the Creator's world, he's justifying him.

M. Laitman: Can anyone explain to me what he's asking? 

Student: There seems to be a separation between the man and the soul. The person exerting himself in this world has to reach a state where his soul determines that the Creator is right and just, the light of the soul needs to reach him. And there's a state where a person exerts himself in this world, and then a higher state comes to him, the state of his soul, and in that state he can justify the Creator until the state of the soul determines that he's righteous. It's not that the person says he's righteous, it's the light that appears declares that he's righteous. 

M. Laitman: Well, there's something to it. 

Student: Right, excuse me for…

M. Laitman: That's okay.

Question (Petah Tikva Center): (59:16) From Novosibirsk comes the question, how do we combine into our work the desire to magnify the friends and also the knowledge that the person needs to see himself as wicked? 

M. Laitman: One doesn't interfere with the other. They follow the same direction. From his point of view, he can see the Creator, and from that point, he can also see himself. 

Question (Petah Tikva Center): (59:54) What is the proper response a student should have if the friends compliment him and say that he's a great student and righteous? 

M. Laitman: That's a question. It's according to the states. It's possible that he will raise himself, and it's possible that he wants to calm himself down. 

Question (Petah Tikva Center): (01:00:28) Women Moscow 8, what does it mean to reveal your soul, discover your soul? 

M. Laitman: To discover one's soul means to discover that connection that exists between him and the Creator.

Question (Petah Tikva Center): (01:00:46) Women PT 11, What does it mean to be ready to discover the Creator as good? What actions can we take in the Ten so as to be prepared for that?

M. Laitman: To reveal the Creator as good. Try to open for ourselves, to open up for ourselves each and every lesson of ours in such a way that this will be for us as a clear page out of a book. 

Question (Petah Tikva Center): (01:01:40) From women PT 4, should we pray for the negative states we feel to change, or should we pray to the Creator to be given the ability to justify Him? 

M. Laitman: Pray to the Creator to give us the ability to justify Him. 

Student: They continue on asking, what can they do if they're praying for the situation of a friend health-wise and the situation isn't improving? 

M. Laitman: There are a few actions we need to do there, and the rest we need to leave for higher forces.

Question (Petah Tikva Center): (01:02:27) Last question from women PT 2, is there a difference between going above reason and justifying the Creator? 

M. Laitman: Typically, if I wish to justify the Creator, I need to go in faith above reason. Okay? 

Question (Petah Tikva Center): (01:02:57) There are egoistic states which keep repeating, like the friend mentioned. So, when a person asks for a correction for his egoistic nature, he's expressing a basic disagreement with what the Creator created. Why isn't that called condemning the Creator? 

M. Laitman: He's asking about his state. He's asking in order to improve his state. Therefore, it's not a transgression. 

Student: I'm not to cross the boundary though, because there are states where a person cannot tolerate this recognition of evil which keeps returning, which the Creator doesn't seem to correct. And then in the request itself, there seems to be this boundary where… 

M. Laitman: Let him cry. Let him cry out. 

Student: When crying, you condemn the Creator even more sometimes. You rage, you're angry.

M. Laitman: So what? 

Student: It's condemnation. 

M. Laitman: A person has to try to nevertheless go through all the states.

Student: Last question about this. What is the difference between disagreeing with the Creator and disagreeing with what He created?  

M. Laitman: It's one and the same. It's the same. The desire to create the same thing in both of them. 

Student: And how do you ask for a correction as righteous and not as one who is wicked? Because we're constantly disagreeing, we're always disagreeing with what He reveals within you. 

M. Laitman:  Yes.

Student: Back in Yom Kippur, the recognition of evil was very strong, the recognition of evil, those revelations of the evil. Then there's a very fundamental disagreement with the nature which He created. So, how come a person doesn't condemn the Creator when he's asking for a correction? 

M. Laitman: Gradually, a person receives more and more proof that he's incorrect. And then, if a person reaches the Creator, when he reaches Him, he reaches Him only with the agreement that he needs correction. That's it. 

Question (Petah Tikva Center): (01:06:39) We've read about the concealment of the face, and concealment within concealment, and about the providence, reward and punishment, so my question is, why isn't this degree called the attainment of faith? Why is it expressed in such a confusing way? 

M. Laitman: Which? 

Student: The attainment of reward and punishment.

M. Laitman: Well, because that's what we feel. We are always between reward and punishment, and we can always say, in what do we appreciate, value in reward and punishment. 

Student: But it's exactly what we want to rise above, reward and punishment that is, we want to attain faith. 

M. Laitman: How do you attain it? 

Student: How do I attain it? Well, as you explained, a person has to be in the environment, receive power from the environment, to rise above his own state, and continue on forward. Why do we use this expression, the attainment of reward and punishment? Because a person shouldn't be focused on that, he should be focused exactly outside of that. 

M. Laitman: Why is it not good to be focused on reward and punishment? 

Student: Because then he's within himself. He needs to be outside of himself. He needs to receive the power to be the opposite of himself. 

M. Laitman: Yes, I agree. What else do we have to go over here? 

Reader: We have excerpts on the subject of incorporation.

M. Laitman: Incorporation, “Hitkalelut”? Didn’t we finish it? 

Reader: We continue from item six. 

M. Laitman: Okay. Let's go there. 

Reader: So, we'll continue to the next part of the lesson, and before that, we'll sing a song. 

 Song: (01:09:19)