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

Daily Lesson (Morning) October 11, 2024.

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

Reader: Hello, we are learning in the writings of Baal HaSulam, the introduction to the study of the Ten Sefirot. We are on item 77. The study material is on Sviva Tova and the Arvut system. You can also send questions, ask questions through also here in the study hall. Anyone who wants to ask a question should stand up, hold the microphone close to his mouth and ask loudly and clearly. The writings of Baal HaSulam, the introduction to the study of the Ten Sefirot, Item 77.

Reading: (00:40) Item 77

First, we must understand how one sees the next world in one’s life? Certainly, we cannot see anything spiritual with corporeal eyes. It is also not the Creator’s conduct to change the laws of nature. This is because the Creator originally arranged these conducts in this manner because they are the most successful for their purpose. Through them, one comes to adhere to Him, as it is written, “All that the Lord has worked was for His sake.” Therefore, we must understand how one sees one’s world in one’s life.

Reading: (01:54) Item 78 I shall tell you that this seeing comes to a person through the opening of the eyes in the Torah, as it is written, “Open my eyes, that I may behold wondrous things from Your law.” It is about this that the soul is sworn before it comes to the body (Nida, p 30b), where “Even if the whole world tells you that you are righteous, be wicked in your own eyes,” specifically in your own eyes.

In other words, as long as you have not been rewarded with “opening of the eyes” in the Torah, regard yourself as wicked. Do not fool yourself with your reputation in the entire world as righteous.

Now you can also understand why they placed the blessing, “You shall see your world in your life,” at the beginning of the blessings. It is because prior to that, one is not even awarded the property of “incomplete righteous.”

Reading: (03:18) Item 79

We have yet to understand, if a person knows about himself that he has already kept the whole Torah, and the whole world agrees with him in that, why is that not enough for him at all? Instead, he is sworn to continue regarding himself as wicked. Is it because that wondrous degree of opening his eyes in the Torah is missing in him that you compare him to a wicked? Indeed, this is very perplexing.

Reading: (04:06) Item 80

Indeed, the four measures of people’s attainment of His Providence over them have already been explained. Two of them are in concealment of the face, and two are in disclosure of the face. Also, the reason for the concealment of the face from people has been explained: It is deliberately to give people room to labor and engage in His work in Torah and Mitzvot voluntarily, for then the contentment of the Creator from their work in His Torah and Mitzvot increases more than His contentment from the angels above, who have no choice and whose mission is compulsory. There are also other reasons, but this is not the place to elaborate on them.

Reading: (05:31) Item 81

Despite the above praise for concealment of face, it is still not considered wholeness, but only a “transition,” as this is the place from which the longed-for wholeness is attained. This means that any reward for a Mitzva that is prepared for a person is acquired only through one’s labor in Torah and good deeds during the concealment of the face, when he engages voluntarily. This is so because then one feels sorrow out of his strengthening in His faith in keeping His will. And one’s whole reward is measured only according to the pain he suffers from keeping the Torah and the Mitzva, as in the words of Ben He He, “The reward is according to the pain.”

Reading: (06:51) Item 82

Hence, every person must experience that transition period of concealment of the face. When he completes it, he is rewarded with open Providence, meaning the revelation of the face.

Before he is rewarded with revelation of the face, although he sees the posterior side, he cannot refrain from ever committing a transgression. Not only is he unable to keep all 613 Mitzvot, since love does not come by coercion and compulsion, but one is not complete even in the 612 Mitzvot, since even his fear is not fixed as it should be.

This is the meaning of the Torah being 611 in Gematria, for any Gematria is the posterior side, that one cannot properly observe even 612 Mitzvot. This is the meaning of “He will not contend forever.” In the end, one will be awarded the revelation of the face.

Reading: (08:59) Item 83

The first degree of the revelation of the face is the attainment of a guidance of reward and punishment in utter clarity. This comes to a person only through His salvation, when one is awarded the opening of the eyes in the Torah in wondrous attainment and becomes “a flowing spring,” as Rabbi Meir (Avot 6). In any Mitzva in the Torah that one has already kept of his own choice, one is granted seeing the reward of the Mitzva in it, intended for him in the next world, as well as the great loss in the transgression.

Reading: (09:50) Item 84

And although the reward is not yet in his hand, since the reward for a Mitzva is not in this world, the clear attainment is quite sufficient for him from now on, to feel the great pleasure while performing each Mitzva, since “All that is about to be collected is deemed collected.”

For example, take a merchant who made a deal and gained a large sum. Even though

the profit will come to him after a long time, if he is certain beyond any shadow of a doubt that the profit will come to him in time, he is as happy as if the money has come to him immediately.

Reading: (11:00) Item 85

Naturally, such open Providence testifies that from now on he will cling to Torah and Mitzvot with his heart and soul and might and will retire from the transgressions as if escaping from a fire. And although he is not yet a complete righteous, since he has not been rewarded with repentance from love, his great Dvekut [adhesion] in the Torah and good deeds helps him be gradually granted repentance from love, meaning the second degree of the revelation of the face. Then one can keep all 613 Mitzvot in full, and he becomes a complete righteous.

Question (Petah Tikva Center): (12:20) What is the opening of the eyes in the Torah? What is that state?

M. Laitman: The Torah becomes revealed to us gradually, and there is concealment, even double concealment, then single concealment. Then first revelation and double revelation, four degrees. And that's it; that's what he tells us, here.

Student: And what is revealed to a person?

M. Laitman: Well, he mentions it, here and there, but really what appears to a person is all of the laws that he's and how everything is locked around him. He's in a closed system that is completely whole.

Student: The more he opens his eyes in the Torah, he discovers the laws of creation? What is his place here in all these laws?

M. Laitman: He's just discovering that he's following an order.

Student: Man's place?

M. Laitman: Yes, that it appears to him that he's in it.

Student: And what does that obligate him to? The more he opens his eyes to what does it obligate him, the person?

M. Laitman: It obligates him to realize it, to connect to the Torah and carry it out.

Student: Does he do something new that he didn't do before or does he only discover that he's being operated? Does he operate something of his own or does he only discover that he's being operated on?

M. Laitman: In the meantime, no, in the meantime, that becomes revealed to him. Now, of course, that's great work that he's doing but he now reveals tight connections between him and the Creator. That, actually all of this connection between him and the Creator and between the Creator to him, that is called Torah.

Student: And without opening the eyes, this law is not applied?

M. Laitman: How can it, how can it be realized without one who attains it?

Student: He attains this law that already exists and operates on him from before?

M. Laitman: The fact that it exists before is unimportant to him. What's important to him is that now he knows, feels, sees, through all means, just how connected he is to the Creator.

Student: On what does the opening of the eyes depend?

M. Laitman: Opening the eyes depends on devotion.

Question (Petah Tikva Center): (16:12) How come the opening of the eyes doesn't drop him from the degree of faith?

M. Laitman: That's a question – he tries to be, he tries to be righteous and to the extent that conditions are presented to him, he wants to cling to them.

Student: There's something beautiful about the concealment, it's like a flirt or something beautiful. There's something enchanted about the concealment.

M. Laitman: Yes.

Student: How come when the revelation comes, the will to receive wants to swallow it and that's it, to fill it up? What guards a person so that the opening of the eyes will make him adhere to the Creator, even more, and not the other way around?

M. Laitman: He asks, he opens his desires, his vessels to be more adhered to the Creator. And by that he discovers him and all the conditions that belong to that, that's it.

Student: What exactly does he ask?

M. Laitman: Only to achieve opening the eyes in the Torah.

Student: He has to keep some conditions in this opening of the eyes.

M. Laitman: That is the highest attainment. It's the highest attainment.

Question (Petah Tikva Center): (19:05) “Although the reward is still not in his hand, yet this clear attainment is enough for him to feel the great pleasure from now on because everything that is about to be collected is deemed collected.” And afterwards he says, “if he's certain beyond any doubt that the Prophet will come to him in time, then it is to him as though it came to him immediately”. So, what's the difference between the stage where you have no doubt and then you have joy, and the stage of the attainment, itself? What's the difference between them? Between having no doubt that you'll have it, and actually having it?

M. Laitman: That you don't have a doubt, still means you're using the upper force, and the attainment that already dresses into you.

Student: What's required to move from having no doubt to the stage of attainment itself? What should we do, what should happen?

M. Laitman: Okay, we'll see.

Question (Petah Tikva Center): (20:41) He writes, although he's not completely righteous because he hasn't been rewarded with repentance from love, a great adhesion in Torah and good deeds helps him be rewarded with repentance from love. It's not clear how repentance from fear, it sounds like a mechanism that's opposite from repentance from love because he discovers the laws, as you said, to do before, and he works according to the laws. But how does that bring him to repentance from love?

M. Laitman: When he comes to repentance from fear and then gets close to the Creator and receives strength from that, the lights, that are already leading him to repentance from love.

Student: What are these forces because before that, he wrote that according to the sorrow, he can even feel the reward, so he gets strength. That force, does it cause him sorrow?

M. Laitman: No, that was before.

Student: According to the sorrow, it brings him to repentance from fear?

M. Laitman: Yes.

Student: And so, what in the work in repentance from fear leads him to repentance from love? What are the forces revealed to him that bring him to repentance from love?

M. Laitman: He tries to be tied to the Creator in all his vessels, desires, thoughts and more, and that's how he comes to repentance from love that already spreads in him.

Student: What's the difference in the work he does between repentance from fear and repentance from love? It's not clear what changes there because it sounds completely opposite. Either because you know the laws and what you did because you knew the law, because you discovered the laws, your connections with the Creator, it suddenly becomes a completely different degree.

M. Laitman: Because before, he was in concealment, and now came his revelation.

Student: In other words, repentance from fear is more concealment than revelation still?

M. Laitman: Yes.

Question (Petah Tikva Center): (24:13) He writes that every person must go through the concealment, that is the transition. And he says that there has to be completion, to complete himself during the concealment. In what can there be completion during the concealment?

M. Laitman: That despite the concealment he stays adhered to those degrees and thus he completes what he lacks.

Student: He himself completes, completes what?

M. Laitman: Not he, himself, for himself he has nothing to complete but wanting, despite the time of concealment, to cling to the Creator. By that he completes what he was lacking.

Question (Petah Tikva Center): (25:29) Opening the eyes, does that mean that the Creator gives me this power of bestowal? That I have the quality of bestowal and I will not return to folly? The Creator testifies that I will not return to it?

M. Laitman: Yes.

Question (Petah Tikva Center): (26:02) The friend spoke about Item 82, I want to ask about 81: He says, when he engages out of choice, he has sorrow, because he grows stronger in faith in his will. A man's reward is measured according to the sorrow he suffers from serving the Torah and the Mitzvah. As in the words of Ben He He, the reward is according to the pain. He connects here between the sorrow and growing stronger in faith as a power of choice of a person. So, my question is there has to be choice or does it disappear?

M. Laitman: No, the choice remains.

Student: From where does one bring sorrow after he achieves revelation?

M. Laitman: From lacking, now, that same force by which he obtains what is concealed.

Student: Will he have to generate some sort of sorrow that he will have so he will have choice even after he has revelation?

M. Laitman: Yes but we'll soon read about it.

Question (Petah Tikva Center): (27:56) Maybe to complete this question, he writes that this clear attainment is enough for him and from here on to feel the great pleasure while doing every mitzvah. He also adds, if he is certain without any shadow of a doubt that the prophet will come to him in time, then his joy is the same as if he got it right away. So, the distance from the Creator exists all the time, the deficiency to feel Him closer actually grows the more you perform Mitzvot and actions. How do we, on the one hand, serve the Creator and that should be enough for us? On the other hand, He gives us a deficiency for Him that keeps growing. Where should we put ourselves, in serving Him or in the deficiency?

M. Laitman: I think in service, this gives a person more opportunities to push himself forward.

Student: But sometimes there's a feeling that you're running before what He shows you. You want to attain something that may not coincide with your actions, so how to be in the service and not look for a revelation or for some closeness that you either don't deserve or that you can't perceive? How do we settle for serving?

M. Laitman: The difference is to what extent you need the revelation in order to serve properly or to ease yourself and calm yourself down.

Student: He writes that a person is certain that the Creator will reveal to him. If he is certain, without any doubt that the Prophet will come to him in time. What is this confidence? From where does he have such a confidence that the Prophet will come to him in time?

M. Laitman: To the extent that stages appear before him of attainment, feeling, according to that.

Student: He should be immersed in doing Mitzvot and then, all right, thank you.

Question (Belarus): (31:06) Why in spirituality is the reward according to the sorrow and the suffering?

M. Laitman: It's not exactly how we think, we must not suffer from being in pursuit after the reward. Rather we just have to know that any question that becomes revealed to us also contains the answer.

Question (Women Turkiye 8): (32:14) Is it a sin to search evidence that the Creator loves us?

M. Laitman: No, I wouldn't say that's a sin; if the Creator truly loves us and wants to reveal this love, then on the contrary, I'm in an action of Mitzvah.

Student: So, it's good to look for such evidence?

M. Laitman: It also awakens love in me: Love the Lord thy God is the greatest Mitzvah.

Question (Women Moscow): (33:02) Is complete equivalence of form with the Creator? Does it neutralize the created being?

M. Laitman: No, the created being doesn't disappear, nor is it neutralized; rather, they become partners.

Question (Belarus): (33:36) What is a blessing from above?

M. Laitman: A blessing from above is that the Creator brings the person to the point of adhesion with love.

Question (Petah Tikva Center): (34:04) I wrote here that a person has to be certain that in any question that appears is also an answer?

M. Laitman: Yes, you could say that.

Student: So, the question itself is a kind of sorrow, and the confidence that there is an answer. Is that the joy?

M. Laitman: Yes.

Student: What is the sorrow that the more it grows, the more there is reward afterwards? Is it this reward or is it a reward afterwards?

M. Laitman: When a person finds his connection with the Creator and he wants on his part to strengthen the connection. Then he begins to feel how worthy he is and he merits reciprocity – “I for My beloved and My beloved for me”.

Student: That sorrow and reward, does it also exist at the time of concealment? What leads a person to want revelation if he's satisfied with having questions or a relation to the Creator or yearning for Him. That in itself gives him a reward so why does he need revelation?

M. Laitman: The Creator wants revelation.

Student: Why does the Creator want revelation?

M. Laitman: That's basically the revelation of His attitude to the created being.

Student: In other words, the Creator wants the created being to reveal the relation for Him. But until the revelation, it's all out of concealment. So, what changes there?

M. Laitman: That a person through the concealment comes to adhesion with the Creator.

Student: In other words, the more a person wants concealment, the more the revelation will come to him?

M. Laitman: Yes.

Question (Petah Tikva Center): (36:35) I want to continue this, he writes here in 82, “Therefore, each one must go through this transition from concealment of the face to revelation”. And the fact that I constantly complete these transitions. What is this completion from concealment to revelation that a person has to complete there? Because he said before, I have to discover the system in opening my vessel. So, what is this completion that I have to constantly go from concealment to revelation? What is this process?

M. Laitman: If we have a big problem in front of us, then we usually want to divide it into several small ones and to solve the problem, gradually. So, this is what we understand in our work.

Student: The Creator shows us in the process, bit by bit, He can't show us the whole system at once. Each time he shows us a bit more and a bit more from concealment to revelation, where in our vessels we accordingly reveal his love?

M. Laitman: Yes.

Student: So, I'm asking, he continues and says, even the fear is not determined as it should. What does it mean?

M. Laitman: Fear is the foundation, the basis, of all the connection between the created being and the Creator. And this fear grows and expands to the extent that a person is immersed in it and that's it. Here, is the point of connection between the Creator and the created being in the fear.

Student: What's really special about fear that, I feel this fear is what is the fuel to reach something higher, closer, stronger?

M. Laitman: Because it comes from the created being, that feeling, that relation. It comes from the created being to the Creator. As if the Creator doesn't owe him anything. And this is why he wants to fear so much because this is what will connect him to the Creator.

Student: So basically, we begin to go into such states where I begin to feel committed to the Creator through the friends?

M. Laitman: Yes.

Student: So, this is a force of bestowal, basically, that I want to be for the friends because that is actually for the Creator. The Creator wants us to discover a common force between us, one for the other, if I'm not mistaken.

M. Laitman: Yes.

Question (Petah Tikva Center): (40:42) It sounds like we're in the middle of a significant development here. It sounds like the meaningful development here is the fear, like you just explained that fear. Is the foundation, is according to the payment, the reward, is the development of fear, meaning the efforts to develop fear?

M. Laitman: Yes.

Student: And Baal HaSulam, in this whole part of the Introduction to TES, he talks about the transition from revelation to concealment and so on. And it sounds like fear neutralizes the whole matter of revelation and concealment. Like teleports the created being to a different dimension where he's not focused on revelation and concealment, he's only focused on fear. Is that the transition?

M. Laitman: Yes.

Student: That's why it says the fear of the Lord is his treasure and so on?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (41:51) Is there a connection between fear and being needy of the Creator?

M. Laitman: No, it's a state that is not pleasant.

Student: Not pleasant?

M. Laitman: Not pleasant, at least to my ego, that I always need the Creator.

Student: The question is if that leads to the fear or is there even any connection?

M. Laitman: I think that feeling, that I need the Creator is a beautiful thing, it's a good thing. After that, I only need to realize it. How to adhere to Him.

Student: Now, there is this feeling that there is some trail that leads to it but the ego doesn't want it; the ego never wants to need anything.

M. Laitman: Keep going and you'll see that you will want it.

Question (Petah Tikva Center): (43:14) Baal HaSulam talks about how a person can reach a state where he sees this world, or the next world, in this world. My question is, is the next world essentially seeing the higher degree of adhesion with the Creator? If it is so, then later, he talks about reaching it, the means to reach that is what he calls opening the eyes.

M. Laitman: Yes.

Student: So, if that's the case, then in every degree we have to go through a state of opening the eyes?

M. Laitman: No, not each degree requires it.

Question (Petah Tikva Center): (44:56) In the work of reward and punishment, it's some measurement that a person sees he's in connection with the Creator, that he works correctly. Should you reach a state of feeling this work as despicable, to reach repentance from love?

M. Laitman: We agree to anything.

Student: Agreeing, yes but it's like not what, it's a degree that you understand that you're working only in a way that is still, like you said before, just to feel good. To escape the troubles and fear of not bringing contentment to the Creator but it's not due to love.

M. Laitman: Not out of love; so, what are you trying to say?

Student: This feeling that you aren't working out of love for the Creator, it's kind of degrading the work of reward and punishment. Is it correct to look at it that way – that this is where all of the lowliness in the work is felt?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (46:44) To understand, in the beginning of concealment, the fear is being afraid about myself. Once I cross to the other side, I'm afraid of disappointing the Creator, so, it's a different fear even. The word is the same word, but I'm afraid to disappoint Him, it's a different thing. And this jump, this leap, is simply when I begin to feel and understand that I begin to love Him because of His qualities. And then I love His quality and I have no way back, like a man who made a deal that I'll have money, I don't have anything to worry about. That's a quality I appreciate and that's it, I can't go back to conditional love. I'm already in unconditional love. Once there's revelation, it's unconditional love and that's it. Is that correct?

M. Laitman: Yes.

Question (Petah Tikva Center): (48:14) Fear and seeing have the same letters. And you talked about fear being the basis. So, it turns out that each time the fear is supposed to make us see what the next stage is, what we're capable of, what we should aim towards?

M. Laitman: Sometimes it comes this way.

Question (Petah Tikva Center): (48:59) Baal HaSulam writes that the transition from repentance from fear to repentance from love happens bit by bit. Why does it happen bit by bit? Well, because the man doesn't have a choice anymore in this process. What happens in this process?

M. Laitman: Building of the vessels.

Student: That's the yearning that he has?

M. Laitman: Not only that, this is a sensation, the sensations, agreement. Who follows who: The person following the Creator or the Creator following the person?

Student: Since he doesn't have a choice there, it's like the process happens by itself, somehow?

M. Laitman: You can say it's the laws of nature, that it has to happen, it has to be this way.

Student: Because it seems like from the state of repentance from fear to repentance from love, there isn't so much an action on behalf of man. He does what he does out of reward and punishment and gradually he comes to the state of love. But I don't understand where it says what happens there? Why does it move from this shape to that shape?

M. Laitman: We will scrutinize it together. We will find it in the text.

Question (Petah Tikva Center): (50:59) The laws in our path are determined by Kabbalists, and there are no tricks here about that. And there's this law of everything is in the hands of heaven besides the fear of heaven. It really preoccupied me until we got to the other sentence that says what does the Creator ask of you if not fearing him? So, it's not that he's asking a question, rather that he lends me something, he has nothing, no other way to be in connection with me unless I turn to Him.

M. Laitman: We'll get back to it, later.

Question (Petah Tikva Center): (52:10) I wanted to ask about Providence: “There is the transition from concealment to revelation, which then one is awarded with revelation of the face”. So, what kind of providence is there in concealment of the face?

M. Laitman: Providence of concealment, or guidance of concealment.

Student: Which is not similar to the revealed Providence?

M. Laitman: Of course not.

Student: I wanted to ask what is developing in this process from concealment to revelation in this completion or transition?

M. Laitman: It is that a person is not adhered enough to the Creator and this is what he discovers.

Student: You mentioned before that fear is the connection between, the whole connection between man and the Creator. What is the state of having fear towards the friends?

M. Laitman: That you are not filling up the vessels that they expect to receive from you.

Student: There is a feeling of expectation from me all the time?

M. Laitman: Yes, toward each and every one.

Student: When does this point arrive where man feels the love of friends and the love of God? When does the point arrive when a person feels the connection between love of friends and love of the Creator?

M. Laitman: It is when he already arrives at the end, reaches the end.

Student: I thought there is no conclusion?

M. Laitman: There is both an end and there is after the end.

Question (Petah Tikva Center): (55:19) To what extent can you increase fear so that it transforms to love? How much do you need to increase fear to turn it to love?

M. Laitman: As it is written, about that fear should be like.

Student: If we translate the word, “Yir-ah”, fear, to the world Kli, I understood it like the word fear. But in Hebrew, Yirah and Pachad, which is fear or spiritual fear, are different words.

M. Laitman: In many places they are interchangeable.

Student: It's as if fear is fear of punishment but Yirah, spiritual fear, could be regarding the reward, and in the word fear, it doesn't include the matter of the reward. So, it's something that the world Kli should also scrutinize. That's it for now.

Question (Petah Tikva Center): (56:58) In the first part, I fear for myself. In the second part, I fear for others and this is also the letters of Ra’ah, see, or like Yirah, and so it changes only in its flavor, it's not more fear. Here, when I'm afraid about myself, it's really great fear. When I'm afraid about the friend, afraid to disappoint, if it's a lot of fear, I'm a complete righteous. If it's a small fear, I'm a small righteous.

M. Laitman: Okay, your thinking is okay.

Question (Petah Tikva Center): (57:57) Look, he says, “then he has sorrow, and all of the reward of the person is not measured, but according to the suffering that he suffers from carrying out the mitzvah, according to the sorrow is the reward”. You know, I never understood this sentence. Why? Because I was angry and I was told, look, if you're sorrowful and crying all day and eat yourself up, then you can come to revelation of the Creator. Why does it need to be so?

M. Laitman: I don't know, they told you, ask them.

Student: All my life I suffer, the wife, the kids, this and that mess.

M. Laitman: Every lesson, you have to get up and stand and complain that you're suffering.

Student: But why is it so? He says explicitly, the more sorrow you have, the more chance you have to reach revelation of the Creator. Why?

M. Laitman: If you don't realize this sorrow, then you have no chance.

Student: Okay, what does it mean, to realize the sorrow?

M. Laitman: Well, this already requires learning and implementing.

Student: I have a follow-up question. When you see all the mess, chaos, here in Israel, in the world, sorrow. What does it mean when you see such great sorrow, what does it mean to realize that? I'm asking seriously if I see such great sorrow, wars and atom bombs soon. What does it mean, it means we're getting closer to the end of Correction?

M. Laitman: No, it only means we're getting into a different stage.

Student: Then where is, ‘according to the sorrow the reward’, why does he even say that?

M. Laitman: What does he explain?

Student: He says, “then he has sorrow from strengthening to fulfill his will and all of the reward of a person is measured only according to the sorrow that he suffers from trying to carry out the Torah and Mitzvot ‘according to the sorrow is the reward’”. I don't understand. Why do I need to suffer to reach revelation of the Creator? I'm not joking, it’s unclear.

M. Laitman: If you didn't suffer you wouldn't feel it at all what is written, you would just scan it like that. So, the fact that you feel how important it is to you, it directs you to the solution.

Student: All the Kabbalists have to go through this sorrow to reach revelation of the Creator, they all went through that really great sorrow.

M. Laitman: I don't think it's great sorrow but they certainly went through it.

Student: It's just like that, sorrow?

M. Laitman: Sorrow that they couldn't express themselves toward the Creator, that they couldn't depict to themselves the Creator's relation to them, yes.

Student: You know I asked that? Because then you're also told do all the work with joy, be happy, to reach revelation of the face towards the friends and everything. Meaning always being joyful. So also, when there's sorrow I need to be joyful?

M. Laitman: Yes.

Student: Just like that?

M. Laitman: Okay

Question (Darom): (01:02:36) Fear of punishment hurts the faith in the Creator how to build the right relation, here?

M. Laitman: We need to balance these fears because punishments actually are the ones that direct us in the clearest way, the most decisive way. In some direction, they give us strength and we continue. Fear is something very, very important.

Student: It's fear of punishment, what does it transform to?

M. Laitman: It's not fear of punishment. A person has to try to shift from fear of punishment to other, all kinds of other fears.

Student: Here comes the matter of fear, they talk about?

M. Laitman: Yes, it's not fear from the Creator or for people or from systems. It's only fear for a person’s obligation toward the Creator.

Question (Petah Tikva Center): (01:04:21) You told one of the friends before the person should check whether the Creator is before the person or the person is before the Creator. How can you check such a thing?

M. Laitman: It's according to a person's feeling, either the Creator leads him or he's leading himself.

Student: If he's conducting himself, how can he come out of that state?

M. Laitman: Well, that's already... for this, you need to see the whole system of relationships. But it's already good if you ask this. What are we learning besides this?

Reader: We have a document on the topic of Incorporation.

M. Laitman: Let's go to that.

Reader: So, we'll go to the next part and sing a song, first.

Song: (01:05:36)

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Das Kapitel Masei, das Stück 4

Das Kapitel Masei, das Stück 4

Das Kapitel Masei, das Stück 4

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten