The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) November 12, 2024.
Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. #130.
Hello, we'll be reading from the writings of Baal HaSulam. ”Introduction to the Study of the Ten Sefirot”, starting with item 130. You can find all of our texts on kabbalahmedia.info as well as through the Arvut platform. ”Introduction to the Study of the Ten Sefirot”, starting with item 130.
Reader: Item 130.
Reading: (00:33) item 130 Those who are granted the sensation of His Providence in the form of the first degree of disclosure of the face, called “repentance from fear,” are considered medium, since their feelings divide into two parts, called “two pans of the scales.”
Now that they have achieved the disclosure of the face, by way of “You will see your world in your life,” at the very least they have attained His good Providence as befits His name, The Good. Hence, they have the side of merit.
Yet, all the sorrow and the bitter torments that were thoroughly imprinted in their feelings by all the days and years they received Providence of concealed face, from the past, before they were awarded the above repentance, all those remain and are called “the side of fault.”
And since they have these two pans standing one opposite the other, in a way that the side of fault is set from the moment of their repentance and before, and the side of merit is set and guaranteed to them from the moment of repentance onward, the time of repentance stands “between” the merit and the sin. This is why they are called “medium.”
Question (Petah Tikva Center): (03:01) This item brings up the question, what is time in spirituality? I'll explain the question. If I'm in a good place and I discover providence as loving, caring, and so on, and it's clear to me that what caused this is the bad state I had before, then now that bad state is not bad as far as I'm concerned. I bless it, I say it's so good, without it I wouldn't have reached this point. So, what is all that before, after, all these concepts, terms?
M. Laitman: Time is a feeling, a feeling of states, whereas cause and consequence, we feel these states in our development, and this development gives us the feeling of time.
Student: So, even more so, now the Kabbalist's eyes have opened and he sees the Good Who does Good on his degree, he looks back and he says, everything that led me to this point is excellent, it's the very best that a person can be awarded with. So, how can he divide his life into two? Why is he called medium?
M. Laitman: He can't justify the current states and the future states that are about to come to him, and that's why he's called a medium, let's say, a medium.
Student: Despite him seeing that his state was caused by cause and effect by the previous states.
M. Laitman: Yes, his state is caused by the previous states, and the previous states, when they come he cannot bless them in advance because it's still not that corrected yet. Consequently, he's called wicked, medium, and then he comes to righteous, one who can justify Providence.
Student: So, the question then is, what does it mean to justify in a state that it's already passed? He can't do it ahead of time, the past is the past, so how can he justify it?
M. Laitman: According to his feelings. According to his feelings, he can say that the feeling is that the Creator is righteous, and that's how He works on him.
Student: Despite it being clear to him that his current state is an offshoot of previous states, he can't justify the previous states.
M. Laitman: Now, he can justify the previous states, because he sees just exactly how they brought him to the current good state. But nevertheless, about those states where he felt great sorrow, he still cannot see that specifically because of them, he is now getting to the good Providence.
Student: What do we have other than the current moment in our lives in terms of how we relate to reality in the current time?
M. Laitman: We have an attitude to what's happening now in the current time and what can come out of it from now onward.
Student: And this is called time?
M. Laitman: Yes, the changing of the states in us.
Question (Petah Tikva Center): (07:55) The revelation of the face of the Creator, the feeling of the Creator as The Good Who Does Good, does it obviate the need for faith?
M. Laitman: In effect, yes.
Student: How can a person work in such a state?
M. Laitman: He needs to work with the power of faith, the power of the Creator that's now revealed to him, and continue forward.
Student: How? But the revelation neutralizes his faith. He begins to feel the Creator more and more. So, how does he work with that force that's revealed to him?
M. Laitman: It depends on the kind of revelation.
Student: What is the revelation of the face? What is revealed to the person?
M. Laitman: The revelation of the face, it's true the revelation of the Creator Who Does Good for the good and the bad.
Student: So how does the person work in such a state?
M. Laitman: Then a person needs to justify the attitude of the Creator as Good, and the attitude of the Creator as bad. It depends on what's revealed next, because ultimately, we are revealing broken vessels, and here a person, the person needs to constantly in the tendency to correct them, see how they bring him to adhesion with the Creator and give him the desire to bless Him.
Student: So could you say that he's divided, parts in revelation and another part still?
M. Laitman: It's possible that that too.
Reader: Item 131.
Reading: (10:14) Item 131 And the ones who merit the disclosure of the face in the second degree, called “repentance from love,” when sins become as merits to them, are considered to have sentenced the above side of fault to the side of merit. This means that all the sorrow and affliction engraved in their bones while being under the Providence of concealment of the face have now been inverted and sentenced to the side of merit, since every sorrow and grief has now been turned into a wonderful, endless pleasure. Now they are called “righteous,” for they justify His Providence.
M. Laitman: These things are clear, according to what's written.
Question (Petah Tikva Center): (11:24) It's not absolutely clear to me. I felt sorrow, sadness. I reached some kind of attainment that the Creator is good, truly and now he says that the sadness and grief are imprinted on my bones from before and then suddenly he says that it's a wonderful endless pleasure. So, now I look within, and why is it pleasure? Because I see it differently now? I developed. I changed?
M. Laitman: Yes, you developed.
Student: So, by what do I measure? By the scale, gauge I had before, when it was imprinted in my bones, or according to how I view my past currently?
M. Laitman: What you had before and what you have today, then of course you've developed toward the good.
Student: But the question is, according to what do I measure? I remember once being sad because, I don't know, I wanted some candy which I didn't have. But today I look for different things. Let's say I developed, and I want to bestow. So I look back to the past with the eyes I have today, with the vessels I have today, no?
M. Laitman: In this way you can’t really measure. It's not your place, it's not reality, it's not the action, it's not the development.
Student: So, what does it mean that with respect to that thing that happened, it used to be sadness and grief, but now it's wonderful?
M. Laitman: It used to be sorrow and sadness because you wanted to attain something and you couldn't, and that gave you a negative feeling and today you don't want this feeling. You don't want to obtain sorrow and sadness, but you have a different goal now.
Student: Now, is that something which happens automatically? The moment I want something else I developed? Does it automatically clear up everything in the past?
M. Laitman: It doesn't cleanse. It's simply that you don't consider those vessels any longer, just like we feel it in this world and then you determine for yourself a new line of development.
Student: So, shouldn't I have some kind of process of inner scrutiny with respect to that love?
M. Laitman: All of it is happening to some extent.
Student: So, I do feel it still as a battle against the way I related to things before, because now I relate differently?
M. Laitman: No, there's nothing to fight about here, because now you have a new desire, a new inclination, and it has no connection to what was there before.
Student: So, the moment the new desire appears…
M. Laitman: Then it appears, that's it.
Question (Petah Tikva Center): (15:21) Repentance from love means that he's righteous. He sees that the Creator does everything good, everything with him is to his benefit. I don't understand why you can, like what is so great about being righteous, justifying the Creator when you see that He's doing good to you anyway, right? When He's doing bad to you, then you need to justify Him and be righteous, but here He's doing good.
M. Laitman: But it's a result of what he had before.
Student: Yes, but it's not so hard anymore, because I should have justified the Creator before when everything wasn't good, then I'd be righteous.
M. Laitman: Based on what?
Student: Above reason? I don't know.
M. Laitman: What do you mean you don't know? You don't know, then you're talking nonsense.
Student: So now when I see that He does everything for the best, then…
M. Laitman: The fact that you see the Creator doing everything good, and you are saying that the Creator is righteous according to your estimate, that is the truth.
Student: Yes, it's the truth. It's true, but it doesn't seem so difficult. I mean, how to put it?
M. Laitman: Why isn’t that enough?
Student: Because now it's easy to say that I justify the Creator.
M. Laitman: But you came to it, you determined it, you maintained it.
Student: So, I actually feel it?
M. Laitman: Of course, it's all in your feelings.
Question (Petah Tikva Center): (17:07) What does it mean that I need to be under the providence of the concealment of the face? What is the providence of the concealment of the face?
M. Laitman: These states, these negative states pass over us, in our feelings, in our minds, and we can't relate them to the Creator.
Student: So that's my question. At that point, because he says to turn everything to merit, to merits, specifically at that point where I don't see the Creator as The Good That Does Good, then how do I see His Providence? How do I advance in my inner work? From where do I take the power to ask for correction for these vessels and advance?
M. Laitman: Where can these states that come to you, where can they come from?
Student: Only from our work with the friends, our connection within the Ten.
M. Laitman: In our work with the friends, we take the path that the Creator bestows to us.
Student: Does a moment on the path constitute a means that I can work with and allow the Creator to enter and seem in a meritorious way? I'm talking about the moment in the Ten.
M. Laitman: Yes. Yes.
Question (Petah Tikva Center): (19:23) So I had some desire, and I didn't get what I wanted, and then it changes, and I enjoy that?
M. Laitman: You had a desire, and?
Student: I couldn't fulfill it, and then that desire was replaced, and now I'm happy.
M. Laitman: What do you mean it didn't end?
Student: I didn't get anything. And then suddenly that desire was replaced, and due to that I feel pleasure now?
M. Laitman: I don't know.
Student: You said that pleasure comes from the replacement of the desire.
M. Laitman: Yes.
Student: But I haven't attained anything, I didn't attain or gain anything and then the desire is replaced and I enjoy that?
M. Laitman: No, why?
Student: What do I enjoy then? Gaining something, or not gaining it, but having that desire be replaced?
M. Laitman: What is your goal?
Student: To fill the desire.
M. Laitman: So you're still in your ego and your desire here is opposite compared to what the Creator wishes to develop in you.
Student: So why does the desire appear in me?
M. Laitman: In order to teach you what exactly do you want, what do you wish to want.
Question (Petah Tikva Center): (21:17) Regarding justification. A person was in his bad nature, he corrected it, now he has a good nature. That's the correction. So what is the addition of justifying here?
M. Laitman: That after a certain deed passed over him, a certain action, then he justifies this action. It's correct that it passed and he justifies the Creator for doing it.
Student: What is our correction? The correction of the evil, the bad, or justifying it?
M. Laitman: Both.
Student: I see that by nature I'm drawn towards correcting the bad. I don't think about through out the process. There's also a part where you have to justify. But what attracts me is the correction of the evil inclination.
M. Laitman: That's for the time being. Later you will have a desire, an impulse to justify the Creator.
Student: How can it be that up to the point of the revelation of the face, the person didn't get any of this evil inclination? Correction based…. (Internet garbled).
M. Laitman: What we're used to is the revelation of the face.
Student: No. I learned from the text that up to the point of the revelation of the face, the person never corrected the monster. It's a simple thing to do. Based on what? The revelation of the face. He didn't correct it. It's a simple problem. Why did the revelation of the face need to be corrected to some degree?
M. Laitman: [reading Item 130] “Those who are granted the sensation of His providence in the form of the first degree of disclosure of the face, called repentance from fear, are considered medium, since their feelings divide into two parts, called two pans of the scales. Now that they have achieved the disclosure of the face by way of you will see your world in your life, at the very least, they have attained His good providence, as befits His name, the Good. Hence, they have the sight of merit. That's a side of merit. It's best if you read it with me and not think of the question. Yet, all the sorrow and the bitter torments that were thoroughly imprinted in their feelings by all the days and years they received Providence of concealed face from the past, before they were awarded the above repentance, all those remain and are called the side of fault, and since they have these two pans standing one opposite the other, in a way that the side of fault is set from the moment of their repentance and before, and the side of merit is set and guaranteed to them from the moment of repentance onward, the time of repentance stands between the merit and the sin. This is why they are called medium”. Ask about that, please.
Question (Petah Tikva Center): (26:38) He writes that now that he's awarded with the revelation of the face in the aspect of you will see your life, you will see your world during your life. So what does it mean? Can you see your world when you're not alive? Or what does it mean to see your world? World is usually considered a concealment, the way we study it, and seeing is a revelation. So what is this combination, you will see your world in your lifetime?
M. Laitman: When a person is revealed apart from where he came out of.
Student: It's revealed to him that he's under concealment?
M. Laitman: No, if it's revealed, it's not concealment. What's revealed to a person is the place, is a place where he is in the spiritual world. That's the beginning of the revelation. It's a small revelation. But the beginning of revelation.
Student: Before this revelation, the person was in the same state and just didn't know?
M. Laitman: It means he wasn't there. If he didn't feel it, then he didn't know it.
Question (Petah Tikva Center): (28:19) This state between the side of fault and the side of merit, is it something, is it opposite the will to receive? And there's no, what's the scale here? For a person's feeling of guilt.
M. Laitman: He still did not reveal his state in full.
Student: For the future, and also with respect to the past, he feels that he has sorrows and lacks from everything that happened in the past.
M. Laitman: Relative to the present, he has a good part and a bad part, and he doesn't reveal them in full.
Question (Petah Tikva Center): (29:21) There's what's happened to him, he mentions that, and there's what didn't happen to him yet. So, he's appreciating what’s happening to him now?
M. Laitman: Yes, the state that he's in.
Student: And so what is called the medium between them?
M. Laitman: And then he discovers that he's between the scale of judgment and the scale of merit, and that's why he's called medium.
Student: And they stand opposite one another?
M. Laitman: Yes.
Student: So, he discovers this fault and he corrects it? Is that the work? Or does he simply discover both?
M. Laitman: We will get to it shortly.
Question (Petah Tikva Center): (30:25) What is repentance from fear? Repentance from fear.
M. Laitman: Repentance out of fear is when he wants to be adhered with the Creator because of fear.
Student: How to reach such fear? It's a special kind of fear.
M. Laitman: It's not that special. No, because it's fear. After all, it works on him, it obligates him. Like it or not.
Student: We talk about all sorts of fears, and then there's the true fear which isn't so distant from love.
M. Laitman: There are many kinds.
Question (Petah Tikva Center): (31:40) Can I ask about 131?
M. Laitman: Yes.
Student: He writes here that it's imprinted, engraved in their bones, the suffering from before being awarded with repentance from love, and what's imprinted in the bones then turns to pleasure after repentance from love. Is something else engraved in the bones then?
M. Laitman: Don't use your own words. If you want to tell us about 131, then read.
Student: I'll read. “And the ones who merit the disclosure of the face in the second degree, called repentance from love, when sins become as merits to them, are considered to have sentenced the above side of fault to the side of merit. This means that all the sorrow and affliction engraved in their bones while being under the Providence of the concealment of the face, have now been inverted and sentenced to the side of merit, since every sorrow and grief has now been turned into a wonderful endless pleasure. Now they are called righteous, for they justify His Providence”.
So, he explicitly writes that it all turns into pleasure, what was previously engraved. It suddenly turns into pleasure. So, I'm asking if something new is engraved.
M. Laitman: Something new, the pleasure.
Student: What was on his bones changed?
M. Laitman: Yes, his impression changes.
Student: With respect to the things of the matters of the past?
M. Laitman: There was a negative impression and now it's changed to a positive impression.
Student: And the moment he's awarded, as you said, as was said, he doesn't need faith anymore? He lives in that state?
M. Laitman: Yes.
Question (Petah Tikva Center): (34:05) When we speak of revelation, revelation that changes a person's perspective on reality from one to the other, edge to edge. That revelation , well I know for example if I tell my son, if I give him some knowledge now he is now looking at his reality called school, and he thinks badly of it, I add some new knowledge and his feeling regarding school doesn't change. I revealed something new to him, but he doesn't always change or relate to it differently. It’s not always that knowledge changes your perspective on reality. I feel that there is something else here, not just knowledge that can change for us, that can reveal something new to us, so I wanted to ask about that. What is that thing? What can help a person discover, change his perspective?
M. Laitman: There, we speak of the Creator. Where relative to the Creator, from Him to us and from us to Him we change our attitude, hence, each and every change brings forth a new reality, a new feeling, a new attitude but when you take things from this world, say the inanimate, you can’t do it.
Student: We study and have studied and learned that today we know what the purpose of creation is, we know why creation exists, what the Creator’s purpose was. Before we came here we had a certain perspective on reality, to watch things happen to us. Our attitude toward them was such that it was painful, sorrowful but today thanks to you and the Kabbalists we know that there is a purpose, there is a goal, there is a Creator, and it’s not for no reason that the creations were created and we now have knowledge of the process. And despite that, things that happen to us, things that happened to us before having learned that are still painful to us, they still pain us. So I want to know, what helps a person change his perspective other than knowledge?
M. Laitman: Feeling. the feeling of unpleasantness, the unknown. All those negative feelings actually advance a person.
Student: Can I do something to make my feelings change?
M. Laitman: Yes, they explain it to you.
Student: To be in an environment, to be with friends?
M. Laitman: Yes, yes, yes, connect to an environment that can and is able to do it.
Student: Even unawares they can influence me and change my attitude?
M. Laitman: Why not consciously?
Student: Not always.
M. Laitman: Not always, I don't know, but we know what we are working, in order to reveal the Good Force, Good That Does Good, who changes everything, who does everything.
Student: How can I help the friend to change his perspective, his feeling in the best way?
M. Laitman: Example.
Student: Despite me still being..
M. Laitman: Example.
Student: Example, ok.
Question (Moscow 1): (38:43) The degree of the medium, the intermediate, on that degree, you relate to the past, and the future is something that needs to be justified. And one looks at the future with a feeling of guilt. That's what I gather from item 130. But in 131 it says that it's sentenced to the side of merit. So what exactly changes in one's perspective regarding the past and future?
M. Laitman: I come back a little bit. “The sorrow and bitter torments that were thoroughly imprinted in their feelings by all the days and years, they received Providence of concealed face from the past, before they were awarded the above repentance, all those remain and are called the side of fault. And since they have these two pans standing one opposite the other, in a way that the side of fault is set from the moment of their repentance and before, and the side of merit is set and guaranteed to them from the moment of repentance onward, the time of repentance stands between the merit and the sin. This is why they are called medium. Do you have questions on that or not?
Question (Petah Tikva Center): (41:14) So it seems that I go above reason, specifically in the state of the medium, right? Is that the place where I go above reason?
M. Laitman: Let’s say.
Student: And before?
M. Laitman: We will scrutinize that.
Student: So we don't go above reason before reaching fear?
M. Laitman: You don't have an ego to go above reason.
Student: I don't have what?
M. Laitman: You have nowhere to go above reason.
Student: And that was the question?
Question (Petah Tikva Center): (42:05) If I may, in the end of item 131, he says that the suffering that were engraved in their bones turn into wonderful …and pleasure at the end of item 131. And he says that this is similar to, in that he refers to the story about the Jew where the master left and the substitute beat him and then he was paid for every such slash. So if we can understand, because in the allegory about that Jew, he receives money. He can see that he has money in his hand in return for every lash. So it's no wonder that he's happy. He's even sorry that he didn't get hit more.
M. Laitman: Yes.
Student: So as the friend asked before, it's not a big deal justifying in that kind of state where you can actually count your gains, your profit. You see in your vessels that you've profited. So is that someone who's righteous? Where do you go above reason? It seems very egoistic, this kind of justification.
M. Laitman: It wasn't clear what you're asking from the beginning. The sorrow and the bitter torments that were thoroughly imprinted in their feelings by all the days and years they received providence of concealed faith when the landlord has beaten him from the past before they were awarded repentance. All those remaining are called the side of fault.
Student: That's 130. Those are the mediums, intermediates between merits. But later he speaks about those who have sentenced to the side of merit in 131 and he relates there to the example where he says that the suffering turns into wonderful pleasure. He uses the example of the story of the Jew. So I want to understand through that example, right? The Jew receives lashes, he received money for every lash, but that Jew counts the money in his hand, the coins. So it's not such a big deal where he justifies the Creator for the blows.
M. Laitman: It is nevertheless a calculation.
Student: Egoistic calculation or a different kind of calculation?
M. Laitman: Egoistic.
Student: So, what kind of righteous man is he?
M. Laitman: He even cries, why did I get so few lashes and not more? Had I gotten more, I would have gotten more coins.
Student: It's difficult to see someone like that as being righteous. It seems very egoistic, that calculation.
M. Laitman: Very egoistic, but he's happy.
Student: And this is called a righteous man calculating the profit?
M. Laitman: Happy or not?
Student: Well, he's sorry for not being hit more, beaten more, but he's happy that he received the money that he did get. But is that someone who's righteous?
M. Laitman: This is called righteous.
Student: So this revelation…
M. Laitman: What is righteous for you? If he can now make a calculation, a different calculation, a new calculation, and he receives for it another five coins, he cannot call himself righteous? Or is it a lie?
Student: I don't know. I thought that someone who's righteous has to work above reason, not look into his pocket and say, oh, I have gold coins, and it's so great.
M. Laitman: No, instead of above reason, he's giving it to you within reason.
Student: So as per the previous question, where's the work?
M. Laitman: The work is in working with the vessels to receive more coins and reach a degree of righteous.
Student: So, he's looking for more blows, more bitter things that he can turn into gold coins now?
M. Laitman: Let's say he wants to add exertion. That's what we call it here.
Question (Petah Tikva Center): (47:05) So, if you continue that, we can say that the righteous justifies the coins he has in his hands and the blows he received that he can't justify. In that, he feels wicked? Can you say that?
M. Laitman: Again?
Student: So, the medium, according to the allegory, he gets beaten, and with every hit, he receives coins. So, the coins he has in his hand, where he received blows and succeeded to turn them into coins. So, in that feeling, he's righteous if I understand correctly. Because he reached justification and those opportunities he missed where he couldn't justify, is he called wicked in those instances?
M. Laitman: Yes.
Student: And that turns him into an intermediate medium, because he has both?
M. Laitman: Yes.
Student: I heard you say that the feeling of unpleasantness, the concealment, the unknown, all those unpleasant feelings help the person advance. I had a baby a couple of months ago, Amalia. And when I place her on my stomach to help develop her neck muscles, this is by the book. So she tries lifting, raising her head. And she makes great efforts. And it pains her. She's crying. If someone is standing off to one side, it seems to him that the father is abusing the baby, like with the allegory about the needle to the eye. But I want the baby to develop and advance and be able to look in every direction. So I felt when you mentioned this, that the unpleasant sensations that the upper one causes, they help the person advance. I want to help my baby advance. And in the same way, the Creator wants to help us advance. So, just to reinforce that feeling that every pit that the Creator digs for us is actually meant to later be filled up, right? So it's that feeling?
M. Laitman: According to our preparation.
Question (Petah Tikva Center): (49:42) There are many, many people, each one has different desires, a different path, different incarnations he goes through. So why do everyone reach the same, these same stages? How can it be so accurate that it doesn't matter who the person is, it's the same track for everyone? What can you learn from this?
M. Laitman: That the actions of the Creator bring each and every person to correction, and he becomes complete, a complete righteous.
Student: Why is it the same path? How come each and every person gets the same exact path? And what lays behind this?
M. Laitman: Behind it is the will to receive the Creator created, and the upper light which influences the will to receive in creation, in the created being, and is making, is bringing all sorts of changes to him. And the created being is making a calculation, what was, what will be, and what do I have to do?
Student: So, calculated, what can he do, what can he do? If it's the same exact track, what can a person do? Just rush through it?
M. Laitman: He can do what he sees, and the action that's coming to him, what is the desire of the Creator. And accordingly, he can, he can just do it.
Question (Petah Tikva Center): (51:44) It's written that all the grief and bitter torments and afflictions were engraved in their bones. The question is, is there an action on behalf of the person to make this feeling, to make this engraved in our feelings?
M. Laitman: Yes.
Student: What should you do for it to be like that?
M. Laitman: The Creator shines with His light, awakens in you a greater connection with the cause, the cause of your state, the reason for your state. And that's how you advance, either through the good or through the bad.
Student: If I check, I measure the strength of the sorrow, of the suffering, I see that there are states where it's really well felt. But 90% of the time, you're half conscious. If I sit and do some introspection, calculate, delve within, I'll feel that suffering, see how many opportunities I've missed, and so on. But there's this dullness, numbness. It doesn't allow you to go into the pain and suffering and get that drive to emerge from that. What do you do with that time?
M. Laitman: You come closer to the society, and you join their actions.
Student: So, you can say that the entire spectrum exists in some form, but we just have to awaken?
M. Laitman: Yes.
Question (Petah Tikva Center): (54:01) The concealment of the face and the revelation of the face, that's with respect to the quality of The Good Who Does Good?
M. Laitman: Yes.
Student: So revelation, if you could say, the revelation of the concealment of the face, the providence of the concealment of the face, is that also a degree to discover the concealment of the face, to discover that it comes from Him, but not as the Good Who does Good?
M. Laitman: We'll see it next, soon.
Student: So, that medium who is judged on the scale, and he sees half as good so that medium who is judged on the scale, and he sees half as merit, half as fault. What he sees as merit, that's the revelation of the face, he identifies that it's from that power of love, and now what he sees as fault, does he identify it as coming from the same source just not identifying it as love?
M. Laitman: Yes.
Student: So, it's a high degree, because he identifies that it all comes from the same source, he just can't justify it all as the Good Who does Good?
M. Laitman: Yes.
Question (Petah Tikva Center): (55:25) A person who is in the state of the medium, does he have no taste?
M. Laitman: He has taste.
Student: So it's a state where you receive, but don't receive. Every day, I need to receive but not for myself. The merit is behind, and there's a commitment where every day he needs to perform these actions of not receiving anything?
M. Laitman: Let's see.
Student: I'm sorry, but it's similar to the binding of Isaac.
M. Laitman: I don't know.
Question (Petah Tikva Center): (56:25) I want to continue the scrutiny begun by the friend. You said that we need to advance with the society and perform these actions with them. We have the system here, and each one needs to adapt to the system, and so how do we, right now, we talked about this yesterday and the day before, we're advancing towards a Congress, a new state, a new degree. How can we, each of us, adapt to the new system carrying us to a new state called the soul?
M. Laitman: Baal HaSulam tells us that we need to try and adapt ourselves to the actions of the light right now.
Student: I'm talking about our daily life. I'm not talking about two months forward. How do we, right now, adapt our work in the Ten, ready ourselves now to that state every day? What is that adaption even?
M. Laitman: I wish to arrange my actions so that they will be correct relative to the light. My actions should be like a student who does everything the teacher, the light demands of him.
Student: So, in order to allow the light to enter in between us, to generate that change, what do we need to do in the work between us?
M. Laitman: We're all drawn, attracted to the light to be similar to it.
Student: Similar to the light, meaning that we need to always clear up room for work. I don't know if I'm defining it correctly.
M. Laitman: No, we're drawn to one another to become closer to one another.
Student: So to keep raising the importance of being closer to feel as one, as we say.
M. Laitman: Yes.
Student: And what is that feeling, being as one? What do we need to feel more and more every day?
M. Laitman: The fact that we belong to a single root.
Student: And this root is?
M. Laitman: The Creator.
Student: The Creator, repentance from love.
M. Laitman: Yes.
Question (Petah Tikva Center): (59:32) Everything you said right now, us needing to be good students and do what the Creator wants. And before you said do what the Creator wants, and before you also said that He shows you the reason for your situation. How to relate to many things where all sorts of things happen to you, you feel different things, the perspective changes, many things change, but you don't exactly understand why what the Creator wants from you. Why is it happening? What are you supposed to learn from this? You're being shaken about, you feel that, you feel that you're getting, that you're going through the washing machine rung, but what to do with that, it's not always clear.
M. Laitman: Yes. We need to be together as much as possible as one man in one heart, to accept all the changes that pass over us and respond to it with a single action of approaching the Creator. And advance for the time being in this way.
Student: So, we shouldn't deal with the reasons and what I'm supposed to learn from it.
M. Laitman: No. The main thing for now is to be close to the Creator, to what He wants and how He wants to see us.
Question (Petah Tikva Center): (01:01:21) But alongside what the friend said, you always need to continue, to persevere, but a good sign walking the path is when the doubts are undone at least partially. So if I look at my past, things that I didn't have answers to, then it is good to look back in that way to find those answers, right?
M. Laitman: Yes.
Question (Petah Tikva Center): (01:02:05) When you feel the Creator doing bad things to you, then it's the purpose is to give you room to adhere, right? To adhere to the source, not the outcome. So, now you're providing a method that aligns with reasons so people understand what you're talking about, but there's a place after which this doesn't work anymore, this cerebral approach leads you into a dead end. You know, break up, it breaks… well, rather if you don't break up all these attainments, this knowledge - just adhere to the Creator, you don't pass on to the next stage. So what is that discernment that you always rise in holiness and never dissent. What is that discernment that adheres you to the Creator? Always regardless of what conditions are so…
M. Laitman: the Creator is above everyone: observations, discernments, decisions. Ultimately, in each of my actions I wish to come closer to Him to some extent.
Student: So when you feel the false, it becomes a great privilege because He gave you a place to adhere to Him, the source itself, not what emerges from it. So that understanding, that importance of the Creator that never descends. What is that called, that point?
M. Laitman: The point of adhesion.
Student: And that can be attained only through the false you feel?
M. Laitman: I guess whether you expanded you grow it above all the states that you're going through, rising.
Student: And that's the point where those who repent stand and where even the absolutely righteous cannot stand?
M. Laitman: It's not exactly like that, but it's similar
Student: I feel that there is something beyond where it doesn't end there.
M. Laitman: It's good that you feel there's something beyond that. You can't even explain it, but it's eating you from within. It's a sign that generally speaking, your system is preparing for you the next place. It's good. Okay.
Reader: Well, we can continue to the next part of the lesson, to texts and sources on the subject of the Verge of Lishma. So we'll continue to the next part of the lesson. Before that, let's sing a song.
Song: (1:05:30)