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

Daily Lesson (Morning) November 21, 2024.

Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. #142.

Reader: Hello, we will be reading from the writings of Baal HaSulam, “The Introduction to the Study of the Ten Sefirot”. You can find all of the texts on kabbalahmedia.info as well as on the Arvut platform where you can send us questions live. Anyone asking a question here in the study hall is requested to stand up, hold the microphone close to his mouth, and to speak loudly and clearly. Again, the writings of Baal HaSulam, “Introduction to the Study of the Ten Sefirot”, Item 142.

Reader: Item 142.

Reading: (00:37) 142) Now we can somewhat clarify the essence of the wisdom of Kabbalah, enough for a reliable perception in the quality of that wisdom. Thus, one will not deceive oneself with false imaginations, as the masses imagine.

You should know that the Torah divides into four discernments, which encompass the whole of reality. Three discernments are discerned in the general reality of this world. They are called “world,” “year,” “soul.” The fourth discernment is the conduct of existence of the above three parts of reality, their nourishment, conducts, and all their incidents.

Question (Petah Tikva Center): (01:53) Before we dive into the meaning of each one of those, perhaps a preliminary question. In the previous items he spoke about how there's the Creator, the Torah, and the Creator hides behind the Torah. Now he's talking about the different parts of the Torah, the Holy Torah, he says. I suppose this is something more spiritual than what we imagine. How do we find Him, the quality of bestowal, The Good Who Does Good behind this whole reality of fear, world, and so on, the existence of reality?

M. Laitman: I guess that's what he's going to talk about. Everything is activated by a single force and the fact that it divides into world, year, soul, and the conducts of reality, relative to us, this is according to our vessels. So let's see it. 

Student: Is it the correct approach to look at it that way? As him telling us where to find that one, the force of bestowal?

M. Laitman: Yes. He said so, actually, but it's still not entirely clear. He didn't talk about it in detail. 

Reader: Item 143

Reading: (03:40) Item 143. That is, 1) the outer part of reality, like the sky and the firmaments, the earth and the seas, etc., that are written in the Torah, all these are called “world.” 2) The inner part of reality—man and beast, animals and all kinds of fowl, etc., which are brought in the Torah and exists in the above places, called “outer part,” are called “soul.” 3) The evolution of reality through the generations is called “cause and consequence.” For example, in the evolution of the heads of the generations from Adam HaRashon through Joshua and Caleb, who came to the land, which are brought in the Torah, the father is considered the “cause” of the son, who is “caused” by him. This evolution of the details of reality by way of the above cause and consequence is called “year.” 4) All the conducts of the existence of reality, external and internal, in their every incident and conduct brought in the Torah, are called “the existence of reality.” 

Question (Petah Tikva Center): (05:45) He mentions, he says, that the soul is the consequence of reality by way of cause and consequence, and then he talks about the conduct of reality. What is that cascade of reality, the soul, and the existence of reality? The third is the year, and the fourth is the existence of reality. What's the difference between them? 

M. Laitman: I guess there is a difference. The evolution is what happens with the object itself and the existence of reality is how you enliven it, how do you sustain it.

Student: Regarding the cascade, the evolution, he calls it cause and consequence, so what other kind of existence can exist other than cause and consequence? What does it mean, their nourishment, and so on?

M. Laitman: It's how the upper force activates them, and provides them with life and sustenance. I guess there is a difference.

Student: And that's what activates the cause and consequence? 

M. Laitman: Yes.

Question (Petah Tikva Center): (07:18) It's written that the holy Torah is divided into four parts: world, year, soul, and the ways of their conduct. What does it mean that the Torah is divided into world, year, soul, and conducts?

M. Laitman: The Torah is all of the power that comes to us from the Creator and clothes in reality and its clothing, it moves reality from the beginning until the realization of its goal. 

Student: And this force is divided into world, year, soul, and the ways of their conducts?

M. Laitman: Yes.

Question (Petah Tikva Center): (08:20) Now tell me please, can the process of evolution be influenced?

M. Laitman: We'll see. We haven't started yet. We're just starting to learn it.

Student: Because Baal HaSulam writes in one of his articles that time stretches because of the development of the created beings, of the degrees of the desire called Nefesh, with man being part of it.

M. Laitman: It's not written here. Let's focus on what's written. 

Question (Petah Tikva Center): (09:10) What is the externality of reality and the internality of reality? 

M. Laitman: The internality of reality is man, people, and the externality of reality is everything else that surrounds him. 

Student: He writes that but he writes that the externality of reality is everything that's written in the Holy Torah as being the world but what about the Torah which is the externality? I mean, I understand that in the stories of the Torah you have the part which is the world and the part which is the man but what is it with respect to the person himself?

M. Laitman: I don't understand. With respect to man himself, he exists inside the world, and we learn here how all these things influence each other and how they advance. 

Student: The Torah speaks of the man and what influences him but how can a person reading the Torah, what is the difference there between the internality and the externality? What's the difference between the world and the soul? 

M. Laitman: We'll see. We'll continue. We'll see. He said maybe one word about it.

Question (Petah Tikva Center): (10:53) The existence of reality, is that the changes between, the difference between the internality and externality of reality? Differences, changes?

M. Laitman: It's possible there's something there.

Question (Petah Tikva Center): (11:21) Everyone's asking about the world, year, soul, and I don't even understand these terms, these concepts yet. Can you explain them? I'm certain he doesn't refer to corporeality here, with the world being the actual sky and so on. Can you explain what the inner meaning of these things is?

M. Laitman: No. We'll learn, and then we'll know.

Question (Petah Tikva Center): (12:06) From what I see, the first part, the external is the ecology of things and the inner part is what moves within, the soul. There's a certain flow. The fourth is a kind of pulse. Can I continue with that, or just…?

M. Laitman: You hold on to what's written, not what seems to you, no. Okay? 

Question (Petah Tikva Center): (12:43) He begins a scrutiny he wants to go into regarding the wisdom of Kabbalah so that people will not deceive themselves with false imaginations as people are wanting to do. What is the danger of having these false imaginations regarding the wisdom of Kabbalah which he wants to dispel here? 

M. Laitman: Those students who want to study the wisdom of Kabbalah can enter it and get confused; simply follow the wrong direction. 

Student: What is the confusion about? 

M. Laitman: They won't know what are the different parts of reality and how all these parts cascade down and connect to the purpose of reality. 

Student: Knowing that, is that the essence of the wisdom of Kabbalah? 

M. Laitman: Perhaps.

Reader: Item 144.

Reading: (14:15) 144) Know that when the four worlds called in the wisdom of Kabbalah, Atzilut, Beria, Yetzira, and Assiya, cascaded and emerged, they emerged from one another like a seal and imprint. This means that as anything that is written in the seal necessarily appears in what is imprinted from it, no more and no less, so it was in the cascading of the worlds. Thus, all four discernments—world, year, soul—and their modes of existence, which were in the world of Atzilut, emerged, were imprinted, and manifested in their image in the world of Beria, as well. It is the same from the world of Beria to the world of Yetzira, down to the world of Assiya.

Thus, all three discernments in the reality before us, called “world, year, soul,” with all their modes of existence, which are set before our eyes here in this world, extended and appeared here from the world of Yetzira, and in Yetzira from the one above it.

In this manner, the source of the numerous details before us is in the world of Atzilut. Moreover, even the innovations that appear in this world today, each novelty must first appear above, in the world of Atzilut. From there, it hangs down and appears to us in this world.

This is the meaning of what our sages said, “You have not a blade of grass below that does not have a fortune and a guard above, which strike it and tell it: ‘Grow!’” (Beresheet Rabba, Chapter 10). This is the meaning of the words, “One does not move one’s finger below, before one is declared above” (Hulin, p 7b). 

M. Laitman: Is that clear? Okay next.

Reader: Item 145

Reading: (17:09) 145) Know that because of the clothing of the Torah in the three discernments of reality, “world,” “year,” “soul,” and their existence in this material world, produce the prohibitions, Tuma’a, and blemish found in the revealed Torah. It has been explained above that the Creator is clothed in it by way of “The Torah and the Creator are one,” but in great concealment because these material dresses are the wings that cover and hide Him.

However, the clothing of the Torah in the form of the pure “world,” “year,” “soul,” and their existence in the three upper worlds, called Atzilut, Beria, Yetzira, are generally named “the wisdom of Kabbalah.” 

Reader:  Again, 145:(18:26)

Question (Petah Tikva Center): (19:51) It sounds like Baal HaSulam wants to put everything in order for us in reality, the wisdom of Kabbalah and everything, but it's actually more confusing.

M. Laitman: Why?

Student: It's not clear. Many questions come up. He uses terms that he also doesn't understand and what's the connection between existence and the Torah? What is the Torah in the world, in the year, in the soul? What is the connection to the wisdom of Kabbalah? What should we be careful about so as not to fall into these false imaginations?

M. Laitman: Let's keep going and see. I don't know. You might have to go back and read it again. 

Student: What does he want to convey to us? What is the main principle he wishes to convey here? 

M. Laitman: How the Torah clothes in all the parts of the world and how does it come to us? How can we use these parts that we're learning about and all the connections between them, how can we understand the Torah better? 

Question (Petah Tikva Center): (21:19) There is a prohibition about making the Torah mundane. We can understand from here, from the Torah, how this world is governed and how to get along in this world, if you know. 

M. Laitman: I don't see a connection between Atzilut and Yetzira and this world and somehow the ability to understand them. 

Student: He says it's like a seal and imprint, that it cascades down to this world.

M. Laitman: Yes.

Student: There is a certain danger. What does it mean to make the Torah corporeal, manifested corporeally, and how not to risk it?

M. Laitman: We can materialize the Torah by thinking that it clothes in the instances of this world, and the incidents of this world, and that's incorrect. We can materialize the Torah by thinking about a force that activates all of reality. It's not an upper force of all  kinds of imagery. That is also incorrect meaning there is a certain warning here, explanation that we need to accept. In this way we need to understand, but understand from how this resembles that; only from such a connection between the elements but not more than that. A world, year, soul, words. Worlds are all words. Let's continue and think how we may discover how we can come closer to this because for the time being each one has in their head, in their mind, a certain imaginary picture. Nobody can be certain that it's close to the truth.

Reader: Item 146.

Reading: (24:36) 146) Thus, the wisdom of Kabbalah and the revealed Torah are one and the same. Yet, while a person receives from a Providence of concealment of the face, and the Creator hides in the Torah, it is considered that he is practicing the revealed Torah. In other words, he is incapable of receiving any illumination from the Torah of Yetzira, not to mention from above Yetzira.

And when one is granted the revelation of the face, he begins to engage in the wisdom of Kabbalah, since the dresses of the revealed Torah themselves were purified for him and his Torah became the Torah of Yetzira, called “the wisdom of Kabbalah.”

Even for one who is granted the Torah of Atzilut, it does not mean that the letters of the Torah have changed for him. Rather, the very same dresses of the revealed Torah have purified for him and became very pure clothes. They have become like the verse, “Your Teacher shall no longer hide Himself, and your eyes shall see your Teacher.” At that time, they become as “He, His life, and His self are one.” 

Question (Petah Tikva Center): (26:30) What are the clothings of the Torah in our work? 

M. Laitman: The clothing of the Torah in our work is what we are reading about in the books.

Student: You mean the stories in the Torah?

M. Laitman: Most of the stories. 

Student: In the work in the Ten, what's in the actual practice? What is the clothing that becomes pure, that vanishes? Can you give an example?

M. Laitman: In the Ten it's already something a little different. In the Ten, in the relationships between us, we can scrutinize the forces, the forces that operate in reality. When we want to have one influence, have them influence one another, we scrutinize these forces and they become relative to us. More and more they become highlighted for us and we see them working in and of themselves.

Student: I understand that clothing is a kind of concealment. What's concealed between us, in the work between us? What's concealed and what's revealed? 

M. Laitman: What's concealed from us is the force that we are awakening, activating, with all of its actions. What's revealed to us is merely the external result of its actions.

Student: Can you say that what's hidden from us, in the relationships between us, in the Ten, what's concealed is the intentions? 

M. Laitman: Yes, it's also concealed. 

Student: And those are the clothings.

M. Laitman: Yes.

Student: Suddenly, that clothing, suddenly, sometimes, becomes something more pure, a more pure intention. Is that correct to think that way? 

M. Laitman: Yes, they get refined, purified.

Question (Petah Tikva Center): (29:36) We began reading this. We entered this part from the previous part where he says, the Creator says, I hope they leave Me and keep My Torah so look through the Torah and, there, search for Me. Maybe from what we've read, it's not clear what it means to look for Him in the Torah and continuing what the friend asked, in the relationships between us, where do we look for Him?

M. Laitman: We didn't get to it yet. In what we were just reading, you don't get to the search for the Creator.

Student: Are we supposed to look for Him or work on the correction between us and that'll be revealed at some point? What's the right approach?

M. Laitman: We'll see that too.

Question (Petah Tikva Center): (30:35) How does it happen that different souls with different perceptions reveal the same worlds?

M. Laitman: Because they are similar in their will to receive and the extent to which the will to receive grows and is refined and purified and accordingly they attain reality around them. They grow in the world, soul, and year until they attain the purpose.

Question (Petah Tikva Center): (31:38) It's written that even one who is awarded with the Torah of Atzilut, it doesn't mean, God forbid, that the letters of the Torah have changed for him but, rather, the clothings of the revealed Torah have been purified and become very pure clothings and so on and so forth. It appears that you start from the clothing of the revealed Torah and then those are purified when being awarded with the Torah of Yetzira. We learn, from what I understand, that we don't touch the revealed Torah until first attaining the concealed and then from that we understand the revealed. We learn that actually, first you need to engage in the wisdom of Kabbalah and then you begin to also engage in the revealed Torah and you can begin to feel it, sense it, and understand it. Perhaps, I misunderstand.

M. Laitman: We'll see. We will see that soon, very soon. 

Question (Petah Tikva Center): (32:58) The deeper we delve here, we see that we have no grasp of what's written here, really. 

M. Laitman: That’s true.

Student: The advice from a few lessons ago, already, was that we need to understand the whole of the Torah from the connection between us, that we need to examine the connection between us and, there, to try to find what's written about here. 

M. Laitman: Yes.

Student: So how do we apply that to the connection between us, what to expect, what to look for?

M. Laitman: It's when ultimately the world, year, soul, and all reality and the stages of development will become revealed to us from our mutual reading in the sources.

Student: We now read and it's clear to us that he's talking about the holy Torah, so the worlds which are beyond our grasp and perception. Still, there's something tangible here. It's all happening between us, right? Throughout the lesson, throughout our day, how to bridge these two, how to connect these two together? 

M. Laitman: We connect when we want to attain the connection but we still don't understand it. We don't understand it.

Student: You can remain with that question? 

M. Laitman: Yes. All the questions will become revealed along with the answers.

Question (Petah Tikva Center): (34:59) Let's say there are two friends. One influences the other, tells him something good, smiles to him or maybe the opposite, criticizes him. Is that also a clothing, kind of clothing? Okay, so let's assume these two friends rise. They discover the world of Yetzira. They can see this clothing. It remains but now they see it in a more inner way?

M. Laitman: It seems so.

Question (Petah Tikva Center): (35:42) What does it mean that world, year, soul, and the upper worlds are the wisdom of Kabbalah?

M. Laitman: Again. 

Student: He wrote here that the clothing of the world in the form of the pure world, year, and soul, and their existence in the three upper worlds, called Atzilut, Beria, Yetzira are, in total, called the wisdom of Kabbalah. Can you explain what it means that world, year, soul are called the wisdom of Kabbalah in the upper worlds?

M. Laitman: World, year, soul is our perception in general and this perception, on the degrees of Atzilut, Beria, and Yetzira is called the wisdom of Kabbalah. Meaning, when you study the wisdom of Kabbalah, it means that you wish to attain the clothing of people in this world, in these worlds: Atzilut, Beria, Yetzira. 

Student: All these elements in those worlds, studying the wisdom of Kabbalah means studying all those details, right? 

M. Laitman: Yes.

Student: If I understand correctly, if we are in this world, then it doesn't matter what source we read. It's called the revealed Torah. If we study in the worlds of Atzilut, Beria, Yetzhira, Assiya, and so on, it's considered to be the wisdom of the concealed? 

M. Laitman: I'm not sure where you're taking this from.

Student: It's not what he explained here, that the wisdom is considered hidden or revealed depending upon where you study it?

M. Laitman: That's also true. If you study the material, the way you feel it and accept it in this world, and the fact that you are studying the material in the upper worlds, Yetzira, Beria, then the difference between them is the difference between learning the wisdom of the revealed and the wisdom of the concealed. 

Question (Petah Tikva Center): (38:39) You've said many times that the worlds of Atzilut, Beria, Yetzira, that is the wisdom of Kabbalah. Where did the world of Assiya go? 

M. Laitman: The world of Assiya is in its place.

Student: It's not the wisdom of Kabbalah?

M. Laitman: If we wish to attain the roots in the upper worlds, then this is the world of Assiya.

Student: According to what I know, the Machsom is placed between our world and the world of Assiya. The Creator is there, beyond that. That doesn't count as the Torah of the concealed?

M. Laitman: I don't want to talk about it for now, for the time being. It seems that you are uncertain and confused, and others will also become that. Let's wait. 

Question (Petah Tikva Center): (40:01) He writes that the revealed Torah is a limitation. Before you take upon yourself this limitation, you can't engage in the wisdom of Kabbalah. Do I understand correctly that this is the restriction if we're talking about that in terms of the work or self-annulment, and only after that we can activate our will to receive? 

M. Laitman: Let it be so. Let's wait and see. What's happening with learning Hebrew? You and him, there are a few others. I don't know, with Rabash there were no such things. A person who came on the first day, he had to enter the lessons, ask, understand somehow in Hebrew. Otherwise he could continue like that for years to come.

Question (Petah Tikva Center): (41:20) It sounds as though he's describing a process of evolution. There is the Torah of Atzilut, abstract light, and then the world, your soul, time, space, and so on. You can give it different names. He divides it into worlds.

M. Laitman: Yes, yes.

Student: Time is called a year, and so on. And then you begin to work with the reflected light. You recognize that in the spiritual worlds there is also a divide between holiness and corruption. You see what you can work with to raise to correction, using the light that comes from Atzilut. Is that a description which is correct, relatively?

M. Laitman: What’s the question, then?

Student: I'm asking if that's a correct way to perceive it? 

M. Laitman: For the time being, yes. 

Student: If space, time, and so on, these are qualities of the world to receive. The soul is movement, the year is time, the world is space. We don't have many movements yet, but maybe…

M. Laitman: You are correct.

Question (Petah Tikva Center): (43:06) In Latin, they ask about their modes of existence. The fourth aspect here, the modes of existence of the three parts of reality, world, year, and soul, that being how they conduct themselves, and so on. So, they ask, what does it mean that they nourish reality? 

M. Laitman: We'll see. I still don't know.

Question (Petah Tikva Center): (43:43) What does it mean to understand the forces between us? What does it mean to understand the forces that are between us? You said previously that we need to understand the forces which are between us. 

M. Laitman: We are in a network of forces, which brings to us the feeling of reality, let's say a world. We need to learn that network and learn how we can use it in order to exist and come closer to the Creator. 

Student: You said that we need to discover these forces that want connection.

M. Laitman: Yes.

Student: Each person has his own perception of reality. So how, in the work between us, can we always take these forces that each one discovers through his own perception of reality and connect them all into one shared perception so as to reveal that there truly is just one force? 

M. Laitman: That's because the extent to which we want to connect and come closer to one another, we awaken the one force that's in the center of reality and that is attracting us to itself. 

Student: With your permission, Rav, he writes here that any innovation has to be revealed first in the world of Atzilut, and from there it cascades down to this world. So what do we need to discover in the connection between us that comes from above? What are those innovations that we need to constantly discover? 

M. Laitman: The connection between us is the Creator, it's the upper root, it's the upper force from which we all started to cascade down and evolve until we reach to what we have right now. And what we need is the extent to which we can see ourselves connected by the Creator. And going back to that place, we have degrees, worlds, and so on and so forth. 

Student: So, how do we discover this constant connection between us and the Creator? We have two forces: our force of perception, and then there's the force of bestowal, the Creator's force. So, how can we always connect our forces to the Creator's force?

M. Laitman: By wanting to adapt ourselves to Him.

Student: This adaptation is done through mutual prayer? 

M. Laitman: The means for it could also include prayer.

Student: What else can we do for this adaptation? We also know that we need to draw the light, which changes us, adapts us to the system. What else do we need to do in order to adapt ourselves each time through these transformations and to elevate ourselves higher and higher in the connection between us, adapt ourselves to the system?

M. Laitman: And we can invite the light also through corporeal actions, spiritual actions, prayers. And that's how you come closer in your ascent.

Student: We always talk about a collective effort.

M. Laitman: Yes.

Student: The Creator always brings us states which show us our resistance, our projection. Do we by that keep rising up, adapting ourselves to the upper world by contending with all these disruptions? 

M. Laitman: Yes.

Question (Petah Tikva Center): (48:12) He says that the revealed Torah gives no light, meaning there's no drawing of light there. So what's the use of it, and how to approach the study of the revealed Torah? 

M. Laitman: How to approach the study of the concealed Torah is what we're learning.

Student: No, I'm asking about the revealed Torah. 

M. Laitman: Revealed, why do you need that for? 

Student: Because until the point where you have attainment, you can't study the concealed Torah. So this whole book is The Introduction to the Study of the Ten Sefirot. How to approach studying TES? I can't study, I can't learn what's concealed. So what is the use of the revealed study if it provides no light? 

M. Laitman: Because it's along the way. We have to study what's revealed to us, and gradually, through that, we climb the degrees until we reach the concealed.

Student: Usually, we say that the light brings us higher, but here he says that no light comes from the study of the revealed.

M. Laitman: It depends on a person. The extent to which he wants to ascend, to belong to the upper actions, to incorporate with the Creator. It all depends on the person. 

Reader: Item 147

Reading: 147) (50:20) To make the matter somewhat clearer, I will give you an example. For example: While one was in concealment of the face, the letters and the dresses of the Torah necessarily hid the Creator. Hence, he failed, due to the sins and the mistakes he had committed. At that time, he was placed under the punishment of the crass dresses in the Torah, which are impurity, prohibition, and blemish.

However, when one is rewarded with open Providence and repentance from love, when his sins become as merits, all the sins and the mistakes he had failed in while being under the concealment of the face have now shed their crass and very bitter clothes, and have clothed in the garments of light, Mitzva, and merits.

This is so because the same crass clothes have turned to merits. Now they are as clothes that extend from the world of Atzilut or Beria, and they do not cover or hide the Teacher. On the contrary, “Your eyes shall see your Teacher.”

Thus, there is no difference whatsoever between the Torah of Atzilut and the Torah in this world, between the wisdom of Kabbalah and the revealed Torah. Rather, the only difference is in the person who engages in the Torah. Two may study the Torah in the same portion and the same words, but to one, this Torah will be as the wisdom of Kabbalah and the Torah of Atzilut, while to the other, it will be the Torah of Assiya, the revealed. 

M. Laitman: Understand this well. Meaning, everyone, wherever he is on the ladder, he receives from there, he reveals there.  

Question (Petah Tikva Center): (53:25) Baal HaSulam, in a very deep way, he organizes revelation, concealment, the structure of reality, many, many things. But here there is a very special line, which the first time I noticed, really. He says that the difference is only for the person. So it all depends on the way a person relates to it. There's no conceal or reveal. It's all with respect to the person, on the one hand. But on the other, there is a cascade from the top down, which is set, permanent. So how do these two things connect? 

M. Laitman: From above down is the ladder of the worlds, Sefirot, Parzufim, cascading down, lights and vessels. And we, from below up, when we receive permission to climb, we then try to ascend and discover the vessels and the lights in each and every degree in the ladder, and that's exactly our work.

Student: So revealed and concealed, it's not that some materials are the Torah of the concealed and other materials are the Torah of the revealed? 

M. Laitman: No, it's all relative.

Student: It depends on our perspective?

M. Laitman: Yes.

Student: Because it's innovative, what he writes here. Nobody thought this way before Baal HaSulam. Nobody put it in such clear words. But the Torah of the revealed depends on the revelation of the person, while the Torah of the concealed also depends on the revelation of that person. It's not that you have certain text which is considered revealed and different text which is considered the concealed. It's all about the perspective?

M. Laitman: Yes, relative to the person who attains.

Student: But with that, there's a difference in terms of the ability to discover within those texts. 

M. Laitman: That's what's revealed in the externality. As we say, the types of texts, the character of a person, all kinds of his inner qualities. 

Student: Soon he will say that the wisdom of Kabbalah is the only one which is suited for the revelation of the Creator, and everything he explained to us before is that the Creator is clothed in the Torah in many different ways. 

M. Laitman: Yes.

Student: He wants to lead us towards the fact that only the wisdom of Kabbalah is suited to the proper revelation of the Creator by the person. Is that what he's trying to convey here?

M. Laitman: Yes.

Question (Petah Tikva Center): (56:30) What does it mean that we receive permission to rise from below upwards? 

M. Laitman: We receive permission to ascend, the climb from the lowest point all the way to the purpose of creation in the highest point. All of that is with the permission of the Creator.

Student: So each one attains the Torah according to his degree, and root, and perception, and it doesn't depend on him what he attains? 

M. Laitman: Yes. Relatively speaking, it depends on him. After all, he has to participate, but not the beginning, not the end, what's happening to him along the way, he doesn't determine those. 

Student: He participates in what he's permitted to participate in. And do you need to ask for permission to rise more?

M. Laitman: No, those are prayers, requests, relationships between us that are also filled with different desires. 

Student: And what do we pray for?

M. Laitman: We pray for attaining the upper worlds, to attain the purpose of creation, the Creator. 

Student: But that depends on permission, if we're given it or not.

M. Laitman: Yes, but to ask is on us.

Student: What should we ask for? To be permitted to attain more than what's given? 

M. Laitman: That too.

Student: How can the study of Torah be a collective endeavor? I understand that each one here perceives the Torah differently. It's not a single thing, there are many different perceptions with respect to the Torah. 

M. Laitman: Yes. 

Student: So how do we study the Torah together?

M. Laitman: It doesn't matter. The light expands and appears above us, and each one of us receives that illumination in his vessels, and he tries to realize, to carry out, to ascend to the source of the light, which is one for all.

Student: What is our collective, shared approach to the study of the Torah? Not what each one of us gets, that I understand.

M. Laitman: The common approach is that we want to connect between us, to have one strong force of our desire, and we will demand of the Creator above us, to be above us and to raise us. 

Student: When we say that the Creator is revealed and the upper light is revealed in the connection between us, it sounds like something we share. We share that we attain together in the connection between us?

M. Laitman: Yes. 

Student: And the Torah, each one perceives differently according to his form, degree?

M. Laitman: Also.

Student: What's the thing we have in common, or a common Torah in the Ten, or in the group?

M. Laitman: The common Torah is when each one, in his personal attainment he helps and influences the others.

Student: How does the Torah that I attain assist the others' advancement? 

M. Laitman: Because each and every one increases that illumination that comes to us from the Creator, from the upper force to us.

Student: And how does that Torah, how does it pass from one person to the next? Where do our attainments, private attainments, connect?

M. Laitman: It's all individually.

Question (PT 22): (01:00:50) Is it important for us to try and understand what's concealed? 

M. Laitman: Of course, certainly it's important.

Question (Petah Tikva Center): (01:01:05) Is it correct to think that each degree is an outcome of the integration, incorporation of different souls?

M. Laitman: You can say that. But why would you want to?

Student: I'm asking if difference is eliminated in the next degree?

M. Laitman: The difference between us disappears between the degrees. 

Student: Is that the reason we can connect in Tens and so on?

M. Laitman: Yes. 

Student: I know from my profession that I have to disregard every outcome in order to advance. Does the same law work in spirituality? 

M. Laitman: You simply raise yourself above, on top of that degree you've attained, and you continue ascending from that point on.

Student: Otherwise you begin to enjoy it, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:02:34) Perhaps, to continue with that, what determines if one stops at Torah of Yetzira and calls that Torah, and another doesn't settle for it, and he says, no, this is not the true Torah, and he continues to develop through to the Torah of Atzilut, and calls that the Torah? 

M. Laitman: All of our souls come from the source of all souls, from Keter of Ein Sof, and we have to reach that.

Student: And the quality of one's development, where he settles, how do you not stop on the path? 

M. Laitman: Stop, even descend, and you ascend again. That includes the incarnation of the souls. All of that is because we're not made of spiritual matter purely, but we're also mixed with corporeal wills to receive.

Student: How does it help our advancement, the fact that we have corporeal desires?

M. Laitman: It helps us reveal. 

Student: The corporeal desires, do they push us, a person who has corporeal desires, who is within them?

M. Laitman: They grab hold of us, they don’t let us advance.

Student: So, they delay us?

M. Laitman: Yes.

Student: How can a person not be captured, not surrender? How can he continue developing? How can he avoid saying, God bless, I have this Torah and this is enough, but rather to continue on?

M. Laitman: He has records, he's got the source of the soul, the origin, he feels that he hasn't reached its end yet. 

Student: And the urge, the ability to determine that this isn't the end but there's a deeper place you can develop to, and so on. What does that depend on? 

M. Laitman: It depends on the root of your soul. As long as he hasn't reached complete realization of himself, theoretically, in practice he cannot rest. And if not in this lifetime, in the next, all kinds of forms, but eventually he has to reach a complete realization of himself.

Student: And how can a person avoid saying, if not this incarnation, the next incarnation? 

M. Laitman: No, no, he shouldn't say it, why would he say it, he needs to keep going, that's it.

Student: I mean that a person can just say, okay, that's as far as I go, this incarnation, maybe I'll continue with the next incarnation. How not to settle, how not to surrender? How to continue? 

M. Laitman: This is a group, all kinds of supporters, what he studies, there's all kinds.

Question (Petah Tikva Center): (01:06:52) Of the elements which cascade by being imprinted on every world from the above world, is there a special concealment in all those, or is it only in the material world? 

M. Laitman: Certainly in each world there's, relative to every revelation, there's concealment, which is also designed to advance the souls.

Student: So it's not only in the material world that concealment exists?

M. Laitman: No.

Student: What's, there's the one who, there's one who maintains reality and one who feels it. That's my impression from what we've read, that there's a force that maintains reality, and there's this matter, material, or substance that feels reality.

M. Laitman: Nice.

Student: The world's year and soul, how do those serve in the interaction between the one who maintains reality and those who feel reality? 

M. Laitman: What sustains reality is the substance of the world, the world, and the one who feels reality. Those are the souls. 

Student: And what is, what does it mean that innovations come from the world of Atzilut? What is renewed in reality? 

M. Laitman: Nothing is renewed in reality, nothing. Rather, the souls were given an opportunity to reveal their place, their state, where in, generally speaking, it means to reveal the Creator in the form that opened up before them. 

Student: But with respect to the revelation of the Creator, are there no innovations? How can it be that there's a connection which is never renewed? 

M. Laitman: No, there is nothing new here.

Student: So what is the… what is a constant state?

M. Laitman: In every desire that is renewed, you have additional revelations that are renewed before the created being. 

Student: And what does it mean that innovations emerge from the world of Atzilut? What emerges from the world of Atzilut? 

M. Laitman: From the world of Atzilut, what comes out are the souls, desires, lights, vessels, all kinds of parts that cascade down so that through the work of the lower ones they can ascend and connect into a complete picture. 

Question (Woman Turkiye 7): (01:10:22) I heard you say that everyone comes from the same place. So the question is, if we perceive everything in a relative way, how can we reconcile that with the fact that He comes from a single root? 

M. Laitman: I didn’t understand her.

Student: Repeat the question part of it. If we perceive everything in a relative way, how can we reconcile that with the fact that He comes from one root, that the Creator is one?

M. Laitman: Yes, but later, after we come out of a single root, we divide into many, many parts. According to the world, discernment, Sefirot, and so on and so forth. So it turns out that in each and every one, there's a part of the whole that he has to detect and correct. And that's what we have to work on.

Question (Petah Tikva Center): (01:12:00) According to what's written here, when a person begins to engage in the Torah, begins to work, he has no choice but to experience the Torah as what is called the revealed Torah. And he experiences it, he can't feel the wisdom of Kabbalah yet, but he experiences it as suffering and defilement, what's written here. So, engaging in the Torah with impure vessels, while we do that, we experience the light of the Torah in this form called the revealed Torah in ways of judgments, and impurity, and so on. Now, when we purify the vessels, then we begin to feel the Torah differently, we experience it differently. So the revealed Torah and the wisdom of Kabbalah are just different ways to experience the light. But we experience it as part of engaging in Torah? 

M. Laitman: Yes.

Question (Petah Tikva Center): (01:13:10) The existence of reality, maintenance of reality, does that come from the person or from the upper system? 

M. Laitman: From the side of the upper system. 

Student: You told one of the friends that the starting point, the end point, and the path of development, that doesn't depend on the person. The person, what depends on him is only the prayer, to ask to attain the upper worlds. So this request, does it have nothing to do with sustaining reality? 

M. Laitman: No.

Student: In these four parts, he simply explains to us what exists in terms of the upper system, and what we have to attain as we go?

M. Laitman: Yes.

Question (Kyiv 1): (01:14:32) We in the Ten study texts, a Kabbalistic text, the Torah. Now we see that it's just simply a text. So what happens in the Ten and the connection between us if we suddenly see the text, like Baal HaSulam writes here, that we discover the upper worlds in it.: Yetzira, Beria, Assiya. What happens in the connections between us or in us, what changes?

M. Laitman: These are degrees of attainment, of connection, degrees of mutual bestowal of the Creator in us. 

Student: What changes, what stage in me and in the Ten, when I start seeing these stages? 

M. Laitman: Attainment, feeling.

Student: It's not that suddenly, in some moment, I start seeing behind the letters the upper worlds. I start seeing the friends differently, or... 

M. Laitman: You begin to feel everything that's revealed in a different key. Like a child who's growing up, and he feels the world and those around him differently.

Student: How does it happen with a Kabbalist? He came to the lesson, then he reads the text as it is, and then he can uplift to the feeling of the upper worlds, or is it like a process that accumulates?

M. Laitman: It's an accumulative process, and from the get-go, he's already in a certain degree, a certain level.

Question (Petah Tikva Center): (01:16:44) This week, I met the group in Azerbaijan. I was there physically, and also the Tbilisi group, and also here, there's a feeling everywhere that it's the same longing, and every friend, even the further away it is, you feel the longing even more. We have a huge world Kli, very strong, that every friend in it is like a lighthouse, and each one, it's such a huge intensity together of a yearning to really study the wisdom of Kabbalah, like he says here.

M. Laitman: Yes. 

Student: So what are we still lacking? 

M. Laitman: We're missing desire.

Student: Desire to pray for everyone?

M. Laitman: Each for everyone. A desire to connect until we reach an embrace of everyone with everyone, and that's it. Because from this, we can already raise our request to the Creator, for him to reply to us.

Student: Yesterday, there was an amazing exercise. We had to think about one friend. You gave us the exercise, and concentrate all our thoughts on that friend. Can we get more precise in that work somehow?

M. Laitman: The precision should come from the work of each and every one. How to clothe that desire on a certain action, in a certain appeal, that's already dependent on each and every one. But we're getting closer to this. You're starting to feel that these things are necessary.

Question (Petah Tikva Center): (01:19:30) Since the friend mentioned the exercise, I'll ask. We got a bit complicated with the exercise to think of one friend. One of the Ten member understood that we have to choose the friend that needs a thought, that has difficulties, and the other friend said we have to take the strongest friend because he also said what that friend should think about. So we understood that we have to think of the strongest one in the Ten, and then we couldn't agree and didn't do the exercise. So I wanted to ask you. Or the third option was random, either to take the weakest, the strongest, or just a random friend. So who to think of?

M. Laitman: Specifically in this exercise we already thought and talked. I don't think that you need to continue. But we actually need to think about the closest friend. That's it.