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

Daily Lesson (Morning) August 11, 2024.

Part 1: Baal HaSulam. Letter 29.

Letter 29, March 14th, 1927, London

Reader: Hello, we shall be reading from the right hand side of the book of Baal HaSulam, Letter 29. You can find all of our texts on Kabbalahmedia.info or through the Arvut platform, and you can ask us questions live through there. Anyone here in the study hall asking a question is requested to stand up, hold the microphone close to his mouth and speak loudly and clearly.

Reading: (00:34) Letter 29

To my soul mate … may his candle burn:

I received your letter from the 22nd of Adar Aleph [Hebrew month around March]. Although you are displeased with the fact that your innovations are not receiving their due time to ponder and consider them, I regret it, too, and in my opinion, more than you. And yet, hope for the Lord and brace your heart.

Regarding what you wrote, you did well not going, although now is no time for humbleness since the majority of the book has already been printed, and all that is about to be revealed is deemed revealed. Therefore, you can publish the book as you wish.

As for me, I wish to know about those who forbid any innovations in Torah, and take out the new before the old. They treat my book in one of two ways: Either they say that there are no innovations or additions here at all, since everything has already been written in the writings of the ARI, and so it really is. The other option is to say that all my words are my own notions, for why did our sages not mention a word of all that is said in my words? Thus, who knows if you can trust such a person who wishes to create a new method in Kabbalah, which our fathers did not conceive, and then hang on this peg of theirs their entire unclean past?

In truth, I did not add a thing to what is written in the writings of the ARI, with the intention to remove the obstacle from under the feet of the blind and the lame, perhaps they will see the goodness of the Creator in the land of the living. It would be good if you rushed to become proficient in my entire book before it is exposed to the eyes of the external ones, so you may show them every single thing written and interpreted in the writings of the ARI.

The core and the gist of all the explanations in my composition is the revealing of the Ohr Hozer [reflected light]. The ARI was succinct about it, as it was sufficiently revealed to all the Kabbalists since the Rishonim [Kabbalists in the 11th to the 15th centuries], prior to his arrival in Safed. This is why he did not detail or elaborate on this matter.

However, in Branch Four, he introduces explicitly, and it is presented in Tree of Life, p 104b, Gate 47, “The Order of ABYA,” Chapter 1. In that place, everything that I have innovated regarding the five Behinot of Ohr Yashar [direct light] is presented there, as well as the matter of the Ohr Hozer.

Indeed, know that the five Behinot of Ohr Yashar presented here are the heart of the innovations of the Kabbalah of the ARI over that of the Rishonim. It was his only dispute with his contemporaries, supported by the verse in The Book of Creation, “Ten and not nine, ten and not eleven.”

And yet, I should tell you that this is what caused great confusion in understanding his words, as in most places, he brings the ten Sefirot instead of the five Behinot. I also suspect that Rav Chaim Vital did so on purpose, to remove from him obstinacy and slander. In my explanation, I have already noted this complaint, thoroughly proving that both are words of the living God, as explained in “General Preface.”

See the essay “The Knowledge,” in “Gate to Introductions,” where Rav Chaim Vital himself takes great care to show as equal the ten Sefirot and the five Behinot. However, they are not enough for the diligent students, which is why he only signed his own name on the words.

Regarding the Zivug de Hakaa, on which I elaborate and on which the ARI writes very briefly, it is because of the excessive disclosure of the matter among the disciples of the RAMAK [Rav Moshe Kordovero, the prime Kabbalist in Safed before the arrival of the ARI]. The ARI said about it that all the words of RAMAK were said only about the world of Tohu, and not about the World of Tikkun [correction], since Zivug de Hakaa applies only to the worlds preceding Atzilut, as well as the externality of ABYA. But inside ABYA there is no Hakaa but a Zivug de Piusa [coupling of conciliation], called “embrace of kissing,” and Yesodot [foundations], as I will explain in the beginning of the world of Tikkun. But in the Yesodot themselves, this matter is applied everywhere, but in the form of reconciliation.

See in the “Gate to the Essays of Rashbi,” beginning of the portion Shemot [Exodus], in the explanation about The Zohar: “And the wise will shine as the brightness of the firmament ... illuminating and sparkling in the upper Zivug,” concerning the two righteous—the righteous who entered it, called Joseph, and the righteous who exits it, called Benjamin. The first is called “illuminating,” which is the expansion of the nine Sefirot of Ohr Yashar [direct light] to it. The second is called “sparkling,” which is “The One Who Lives Forever.” Look there and you will see that in my words, I added nothing, only arranged the issues for beginners, and this concerns only Rav Nathan Neta Shapiro and Rav Shmuel Vital, and there is no meticulousness in the matter.

Sometimes I stop an essay midway because it belongs to the world of Tikkun and I do not want to confuse the student, only lead him in a safe and faithful way. Once I succinctly interpret the Partzufim, worlds, and Mochin in general, I will return to the beginning, and then I will be able to explain the complete essays in a wonderful order, as Rav Chaim Vital intended.

... One who is sorry for the public is rewarded with seeing its comfort, as both are the words of the living God. To the extent of the sorrow is the measure of the tranquility, as they are truly one. The only difference is in the Dvekut [adhesion] with Him, as during the Dvekut, the judgments turn into simple mercies. The sign of it is that even one who has been sentenced to death but is seen by the king is pardoned and rewarded with life. Therefore, not during the Dvekut, the difference between those two MaT [fallen] is 98 [Tzach-pure] in Gematria, for then “a righteous falls before the wicked,” and “a righteous falls seven times and rises.”

It is very hard for me to be in London during Passover, especially since I am still in the middle of my work. Although I am very hopeful, it is my custom to enjoy only the present, which is the way to draw in the good future. Hence, I have much room for longing.

I am contemplating returning to Jerusalem after Passover, and I want to see you ready and willing in the King’s palace, for on the joy of the festival of Matzot [unleavened bread (meaning Passover)], you will come out from all those who seek the opening to and fro…

... As it is said, to draw a Vav in the Matza, and then the Matza turns into a Mitzva [commandment], and the sliced becomes complete, and how long will you engage in rules of carving? Our sages have already said, “Be not as servants serving the teacher in order to receive reward,” for it will not satiate them prior to the actual reception. There is a maxim people use: “One who breaks all his bones, one of them did not break,” but is rather strengthened by the crushing in the hand of the giver.

Then each of the two halves becomes wholeness, which is the meaning of “And the righteous inherit twofold in their land,” for there is none who is broken here, and both are full and whole. It turns out that one of them did not break, and he has twofold bread because Malchut returns to being Keter. This is what Elisha asked of Elijah the prophet: “May it be twofold in your spirit to me,” meaning the spirit of the giver.

... Our sages said, “A man must be drunk on Purim until he does not know,” etc. That is, a man is rewarded with expansion of knowledge through a handsome woman, a handsome house, and handsome tools, as it is said in The Zohar about the verse, “And the children of Israel kept the Sabbath...”

But there is one who is rewarded with broadening of the mind through intoxication from wine and rye, as it is written, “Give rye to the lost, and wine to the bitter-hearted.” Indeed, it is falsehood, for what can broadening of the heart give you and add to you in case of drunkenness, when one is lying merrily as though the whole world is his? This is why it is written, “The wine-joker,” as he jokes about people with the gladness of falsehood and groundlessness.

This was Noah’s sin, and the ministering angels mocked him for being drunk.

But there is a lowly and despicable Klipa [shell/peel] called “the Klipa of Amalek.” It cuts the words and tosses them up. That is, it is so material that it cannot be reconciled even with thirteen covenants and thirteen rivers of pure persimmon, since it tosses them up, too, and says, “Take what You have given them.”

This is the meaning of what is written regarding Elisha, that he was plowing with twelve pairs of oxen, and he with the twelfth. The lowly works are called “plowing,” and he was already at the lowest degree, meaning at its end, which is the twelfth.

In the degrees of the year, the month of Adar is called “the twelfth month.” Then Prophet Elijah threw his mantle and made it an offering to the Creator, since by gripping to the mantle of the giver he was rewarded forever, until the end.

Adar comes from the word Adir [huge/great], and extraordinary strengthening is called Adar. That strengthening comes to Adar only through much Torah. And although there is no wisdom or understanding or counsel in this place, Amalek is still weakened and is ruined and becomes absent, and a righteous comes and inherits his place.

The thing is that idol-worship is canceled only in those who practice it, who have connection with it. It is impossible to strike the wind with an axe. Rather, the wind that strikes repels the wind, and iron to iron, etc. And since the essence of Amalek is a joker, destroying everything in materiality, without knowledge but only with mockery, it is impossible to uproot him from the world with the spirit of knowledge. On the contrary, it is with something that is above reason, meaning through the wine of Torah.

From the whole of the light of Torah, that huge force remains. Through it, you will understand that although the wine is not rife with rye, it is a good remedy for destroying and annihilating the seed of Amalek (as it is written, “to disturb them and destroy them,” “an eye for an eye,” “it was turned to the contrary”), in the feast of Queen Ester, who stands from the bosom of, etc., and dipping and sitting in the bosom of, etc., meaning that our sages said that it is permitted to change on Purim, in welcoming of guests and with costumes.

It is as they said, “A man must be intoxicated on Purim,” meaning that they said, “It did not say, ‘learned,’ but rather ‘poured water,’ to teach you that servicing the Torah is greater than learning it.” By servicing, he was rewarded twofold, and not at all due to the study, as they are two opposites in the same carrier. This is why they are called “twofold,” and the prohibition is the permission, for a key that is fit for closing is fit for opening.

This is the reason for sending [Purim] gifts to one another, see in the commentary on Tree of Life, since there is no distinction between one with GAR and one with VAK, because of the two gifts that they send to one another. It is as said in The Zohar, Song of Songs: “Your love is better than wine,” meaning that the friendship extends from the wine of Torah, as he is attached in utter completeness to the Creator, even in a place devoid of Hochma. This is not from the wisdom of Torah itself, but from the wine of Torah, which springs out of the profusion of Torah.

This is the meaning of “And their memory will not perish from their seed,” meaning the maleness, as it gazes on the wicked and they are gone, and the matter that there are no Achoraim [back/posterior] here at all becomes revealed, and these days of Purim are remembered and done. “And Mordechai went out from before the king in royal apparel.” Everything depends on the male, even the displaying of Ester.

I was brief because I have spoken about these matters at length several times. I hope that the Creator will expand your boundaries in all the additions related to the above matters, for the matter is very near to you, and how long will you keep testing the Creator. If you believe in Him, you will certainly not turn back often.

And why did the Creator have faith in Rashbi that he would not turn back? When he said, “I am for my beloved,” etc., “All the days when I was connected to this world, I was connected to it in one connection, in the Creator. Therefore, now ‘His passion is upon me.’”

However, man sees the eyes, and the Creator sees the heart, for your mouths and hearts are not the same to do them, and the spice for it is the Torah.

Indeed, I have taught you much Torah, but you instilled drops of idle words, but in response to them came forth drops of Torah.

I haven’t the strength to fight against your materialism. Instead, the fine light of my teaching has illuminated on you even in previous generations, but you yourselves did not work at all against your materialism, and you are not inspired by the greatness of the Creator and the greatness of His servants, and His holy Torah. I have been standing and warning you about this for a while, and this is the wall that separates you from me for a long time now; woe unto this beauty that has withered in this dust.

Know that this work is highly capable, before I came to you, as it is external work, and one who cleans his clothes in front of the king will not gain honor. Therefore, fix yourselves in time so you may enter the hall, for I see no other fault but that, and “He who said to His world, ‘Enough!’” etc. Time is short, and the work is plentiful in the place of Torah, so hurry and journey from Rephidim to the light, by the light of the living, and together we will be blessed with the blessing of redemption that has redeemed us and redeemed our fathers, Amen, may it be so.

Yehuda Leib

M. Laitman: What is the impression from Baal HaSulam? 

Question (Petah Tikva Center): (27:43) First of all, the impression is that he is very sharp. Here in this letter though, a softer side comes out. In the beginning, he is pretty polite towards whoever he's writing to, and it sounds like he's trying to justify himself regarding his innovations, and if I may ask, in the beginning he writes that everything that is about to be revealed is regarded as already being revealed. So what does that mean, that everything that is about to be revealed it's as though it's already been revealed?

M. Laitman: Because one who's ready for it, perhaps not 100% ready, but he already enters a state that he's about to reveal. 

Student: So, the preparation itself,

M. Laitman: Yes, most important is how a person prepares himself. That he basically agrees to all the conditions for revelation. But it still requires time, sometimes.

Student: May I ask another question?

M. Laitman: Yes. 

Student: He also writes that a man is rewarded with the broadening of his mind through a beautiful woman, beautiful house, and beautiful instruments?

M. Laitman: Yes,

Student: So if I understand, all of these things are vessels that we discover?

M. Laitman: Yes. 

Student: He adds to that, and other means, other vessels. So, it's not clear what that addition means.

M. Laitman: How does he interpret? 

Student: He says that it comes from a part of the Zohar regarding how the people of Israel kept the Shabbat, which I don't understand at all. Maybe it also speaks of additional vessels? 

M. Laitman: Well, we'll have to interpret that later on. 

Question (Petah Tikva Center): (30:21) You said that a person agrees to all the conditions. What does it mean that a person agrees to all the conditions? 

M. Laitman: That he does not reject what he sees that he is facing and accepts all of those things as conditions on which he has to build himself so as to reach the goal. 

Student: What does it mean that he doesn't reject them and that he builds himself? What is the work of the person?

M. Laitman: That he understands that what he's facing comes to him from Providence. 

Student: What must he do?

M. Laitman: Try to see things correctly and accept it.

Student: To accept it, and then?

M. Laitman: With that, he rises to the next degree.

Student: How does a person not make mistakes in this work?

M. Laitman: No, he has faith that what appears before him all comes from the Creator.

Student: So, accepting it, that means determining that it comes from above, right? That's the point. 

M. Laitman: Yes, of course.

Student: And what does it mean to accept it correctly?

M. Laitman: To accept anything in all kinds of forms suitable for growth. All right? 

Question (Petah Tikva Center): (32:24) If you could explain what he meant when he wrote that, although my heart is full of hope, my custom is to enjoy only the present, which is the secret for drawing near the good future. 

M. Laitman: Yes, that he enjoys what he achieved, what he did, and not what's still ahead of him. 

Student: Right? Now, think about that. If I may ask one more question. What is the difference between Zivug de Haka’a and Zivug de Piusa, called hugging, kissing, and foundations, in the world of Tikkun, correction, and before the world of correction? 

M. Laitman: Coupling of striking is a special kind of coupling that includes in it rejection and attraction and the other kind of coupling, we'll learn that, but it's an incomplete one.

Question (Petah Tikva Center): (33:51) He writes, it was not said learned, but pouring water, teaching that servicing the Torah is greater than its study. So, when is it considered servicing the Torah, and when is it considered learning Torah?

M. Laitman: When he accepts it above reason. That's what it means.

Student: When we, the Ten, engage with the writings every day in a workshop, when does it mean that we're using the Torah, or how do you see if you're using the Torah, servicing the Torah, or studying it? 

M. Laitman: Torah is altogether the light that comes from the Creator to us and how do we use it? In order to rise and be ready to serve the Creator, or to know, to enjoy, and so forth. That's it.

Question (Petah Tikva Center): (35:16) Now, towards the end, he writes that it's not in my power to fight against your materialism, and instead the light, the excellent light of my Torah will shine upon you, and even shone upon you in previous generations. But you did not fight against your materialism at all, and so you're not inspired by the greatness of the Creator, and the greatness of His servants, and His holy Torah. I've been warning you about this, he says that this is what separates between them. So, what is that mistake? How do the students of Baal HaSulam, how does he tell them, you're not fighting against your materialism at all, what is it? Maybe we're also doing it, what is that mistake?

M. Laitman: Certainly you are, that's for sure.

Student: What does it mean, not fighting against our materialism? What kind of mistake is this? 

M. Laitman: That questions and disturbances arise from the materialism, and we somehow succumb to them.

Student: He says you're not impressed by the greatness of the Creator, His servants, and His holy Torah.

M. Laitman: Yes, because if there was, we would not be succumbing to those disturbances.

Student: So maybe we need to work on the greatness of the Creator, His servants, and the Torah in the Tens?

M. Laitman: In the Tens as well, of course. The problem is that we succumb.

Student: How not to succumb? 

M. Laitman: By connection between us, and prayer to the Creator. 

Student: On that point.

M. Laitman: Yes, there is nothing more than that point.

Student: Not to allow materialism to come between us.

M. Laitman: Yes, to rule. 

Question (Petah Tikva Center): (37:29) I want to relate to the letter. He begins the letter addressing a student. So, he gives the student permission to publish a book, publish his book as the student wishes and then he provides him with some central points he needs to work on regarding the reflected light, and he tells him how previous Kabbalists engaged in a different kind of interpretation and he tells him where to begin, the names of the Passover, and so on. He writes that he is considering returning to Jerusalem after Passover, and he says he wants to see the students ready and prepared for the Hall of the King and to be like those people searching for the opening, running to and fro, and so on. So, he's turning to the students now, plural, and then he explains all the work through to the end of correction in Purim where the whole thing comes to an end, until Mordecai comes before the king and ultimately, he then blames the students, but also in the margins, he writes to that one student, he started the letter. 

M. Laitman: So what are you trying to say? 

Student: Okay, so how to relate to this, is he writing it to one student, then he's writing to other students, and at the end, or intertwined in the letter, he's addressing that one student, or the rest of the students, and he's telling them... 

M. Laitman: Okay, so what? 

Student: How to take this? How to read this? 

M. Laitman: We don't understand Baal HaSulam. Also, those times, those relationships, what his thoughts were, his intentions. Therefore, we accept it, we take it into our memory, we somehow get an impression from it, and that's it. You think you can really understand this letter? 

Student: It details everything from the beginning to the end of correction. How can I…

M. Laitman: All right, so restrain yourself, learn what you can, and keep going, and aim to get there at one point. 

Question (Petah Tikva Center): (40:56) He says that one feels sorry for the public, sees their salvation, and so on, sees their joy ultimately. So, what do we need to do to be sorry with the public? 

M. Laitman: The public suffers both then and today. Certainly, it's not like how it used to be, but still and one who is sharing the sorrow of the public connects to the public, that person. And then he also goes through the changes of times along with the public until he merits the comfort together with the public.

Student: This vessel by which I feel the sorrow of the public, how does this offer me adhesion with the Creator, to see the Creator as a living thing? 

M. Laitman: Because that's what the Creator gives to the public. The public is a Golem, and the Creator gives them feelings, changes of times and relationships, and we have to basically see it as the upper force.

Student: So ultimately, if I see the entire system as one, as belonging to the Creator, then by asking for the public with respect to their sorrows, that affiliates me with the Creator?

M. Laitman: Yes. Along with the public you have to share the sorrow, the joy, and that's what should be on your mind. 

Student: To continue, how to bring that vessel to our work in the Ten? Because yesterday, why am I asking? Because yesterday, we had a Yeshivat Haverim, Assembly of friends, and we discussed that. How can we, in the Ten, strengthen that feeling of the sorrow of the suffering of the public? Because we see that our nation, our country is marching towards the abyss, and we here, engaging in Torah, in the wisdom of Kabbalah, this light. How can we strengthen our connection to the Creator, but not only that, but to truly help with respect to the suffering of the public?

M. Laitman: We should identify with the public. Meaning to understand their sorrow, as they feel only what they can feel, and above that, they have no calculations in relation to the upper force. To them, it's very limited. Along with that, we have to discover the sorrow that the public has, and try to maybe explain somewhat. To also explain. Because the public is in great bafflement, and people are sitting in their homes and just listening and watching what is happening through the media, and that's all they've got.

Student: Yes, I feel a lack of faith outside. People are just looking at the clock ticking, worrying about what may happen in a moment. 

M. Laitman: Well, okay, what do you want from the common person? 

Student: So, I feel our faith is a part of our correction. How do we strengthen our faith here and then bring it out of here, that faith? 

M. Laitman: We have to explain in a way that can be acceptable. We have to explain to them what everything is leading us to, and that is our connection. The more we understand that the connection of the people, the connection of the nation is the entry to success, to victory, then we'll advance and other than saying that, we also have to somewhat explain around that what connection means, and why it has to happen, and so forth.

Student: I'll ask another small question. Maybe it's related. I feel that the congress that's coming up will bring us to a new state, a very unique state and I want to ask this congress, will it bring about some change outside of here for the people? Can we bring them anything good?

M. Laitman: We need an explanation to what is happening, why it's happening, what for, and what we therefore have to do immediately, and in the future. We should open ourselves up and see the extent to which the people respond to this.

Student: So, after the congress you say we have and we'll have an option to open ourselves more outside, outwardly.

M. Laitman: Yes.

Student: Then people will accept our explanations, our message.

M. Laitman: Yes, I think that the public wants to accept it, and we do have to want to give it, to reveal it, to explain.

Question (Petah Tikva Center): (48:07) He writes here that the innovation of the ARI’s Kabbalah are the five discernments opposite the Ten Sefirot, which so, what, did people, did the Kabbalists not know about the five phases, five discernments beforehand? What is that innovation, the five discernments that they didn't know about before? 

M. Laitman: They did know before. If you read the words of Kabbalists before the ARI, you'll see but they talked about ten because there are also ten fingers and other elements in nature, and therefore it's ten. They didn't discuss the essence of it. What is Keter, Hochma, Bina, each and everything, and how it unfolds, and how it ultimately gives birth to Malchut, which means the created being. That is not discussed.

Student: Baal HaSulam says that he added the notion of the reflected lights, all that. What is that?

M. Laitman: That's the main thing, Masach and reflected light. That the matter of attainment of the Creator depends only on restriction, screen, and reflected light. To the extent of reflected light one attains the Creator. 

Student: That's Baal HaSulam's addition?

M. Laitman: This is the main thing he did. It was discussed before but unlike Baal HaSulam, it wasn't interpreted. It wasn't.

Question (Spain 1): (50:01) They ask regarding Baal HaSulam's letters, the connection to Baal HaSulam's letters is a very complex thing because it feels unattainable. I feel that even in ten incarnations I wouldn't be able to understand everything he writes there but in this letter, he speaks about the importance of faith above reason. How can we hold on to that when we feel completely flooded by all that text? It feels like there's nothing to hold on to.

M. Laitman: He should stop whining and just follow what Kabbalists tell him to do. That's it. Then you'll see.

Question (Kiev 7, Woman MAK 56):(50:54) Many groups are asking about the parts where it says, that your mouths and hearts are not equal and the cure for that is the Torah. So, what does it mean that the person sees with his eyes but the Creator sees the heart? What can you reveal in the heart?

M. Laitman: Everything. Desires, intentions, which is the main thing.

Question (Woman Turkey 8): (51:27) How can a person journey from Rephidim to that light, as it says in the letter? 

M. Laitman: As written, we have to try to do it, to get closer to the friends, from the friends to the Creator, and be in prayers. And then expect that to happen.

Question (Woman PT 23): (51:59) What does it mean a beautiful woman, beautiful apartment, and beautiful vessels, instruments? 

M. Laitman: The corrected vessels, that's how they're called. 

Question (Petah Tikva Center): (52:10) Baal HaSulam writes that he enjoys only the present, as that is the means by which to draw the good future. Can I enjoy the future by imagining myself to be in the corrected state? 

M. Laitman: No, that's always false. You don't know the future. You can't imagine the future and yet, you should be attached to the future and rejoice. 

Question (Petah Tikva Center): (52:46) It's written that the essence of Amalek is joking. He destroys everything material through his jokes, right? So, only by going above reason you can escape materialism, and so on. What is the idea of being a joker, and what is the wine of Torah here?

M. Laitman: Well, like a clown, a joker who jokes about everything and thus reduces it and lowers it even if it is something lofty and holy. That's it and that, of course, is forbidden. 

Question (Petah Tikva Center): (53:32) To complete the friend's question there, he mentions the idea of Zivug de Haka’ah, coupling through striking, in the world of correction which the ARI wrote about first, and this too was not revealed. As far as I understand, these are very basic concepts in the study. 

M. Laitman: Baal HaSulam founded his approach on restriction, screen, and reflected light and through reflected light one discovers what's in front of him. Otherwise, he's in darkness. If he can make a restriction then hence a screen over all the light that comes to him, then it could be coming to him or not, but it's in front of him. And if he yearns to reach the screen, so he discovers the restriction and the screen that he already has. Meaning an ability to work above the restriction and the reflected light that he can feel, and then to the extent of the clothing of the reflected light, he can reveal to the extent of that clothing what he attains in the upper world.

Student: From what he writes, it seems there's a very profound difference between the souls. What is… 

M. Laitman: Of course.

Student: What is the upper force’s expectation of today's souls?

M. Laitman: Each generation and its teachers,  we have to try in our vessels to reach the purpose of life, the purpose of creation, and to truly be in it.

Student: The bigger coarseness can allow us that, right? It's to our benefit. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (55:43) He writes about the shell of Amalek, that there's a lowly, lowly despicable shell called the Klipa of Amalek which cuts the words and throws them up. Meaning it's so materialistic that it cannot be appeased even with thirteen covenants and then he says that the only way to weaken that Amalek, in the next paragraph he talks about Elijah, and then he explains, and only by strengthening Adar from the word Adir, exceptional strengthening, only then it's possible to resist and that comes from much Torah. So, only much Torah ultimately weakens Amalek?

M. Laitman: Yes. 

Student: What does it mean to engage in much Torah in our Ten? 

M. Laitman: That you learn all of the actions and means by which you increase the upper light that shines on us to make it shine on us more, and correct us, and subdue our desires or intentions so they become proper.

Student: So, to reach much Torah, the propagation of Torah, we need to have such lacks. When we find proper actions, we need to find what we're not connected in, what we're failing at and then, okay, so to continue with that, he says that in a place where there's no wisdom, no advice, no counsel, Amalek is nonetheless weakened, removed, obliterated. So there's no wisdom there. But still, it's enough to weaken Amalek, destroy Amalek. What does it mean without wisdom?

M. Laitman: That we don't attain it in practice. We don't work with that against the evil inclination against Amalek but still, it's working. 

Question (Petah Tikva Center): (58:11) He says that wine, too, is related to the Joker being drunk, but he writes that it is the cure against Amalek. So can you explain?

M. Laitman: No. There are many things in the letter here that I can't explain. 

Student: What is the wine of Torah?

M. Laitman: The wine of Torah is that the Torah is referred to as wine.

Student: He says that the wine of Torah is not wisdom, knowledge, it's like a special power. He writes that this comes out of the profusion of Torah. 

M. Laitman: Okay. I don't know. I don't know. We'll get there. We'll attain it, and that will be the explanation.

Question (Petah Tikva Center): (59:19) I see that Baal HaSulam writes many letters, and in his letters, he also references letters that we don't have. It seems he's writing a lot of innovations to his students as a kind of homework to engage with when he's not with them. So I want to understand, why is he writing these innovations in the Torah to them? What does he expect them to gain from that? 

M. Laitman: Every letter is like a revelation. That's how he writes to them, teaches them. 

Student: I feel drawn to understand everything that Baal HaSulam tries to tell them. I also want to understand it and I know that if I take one of these letters and engage with it for a few days, I'll be able to advance a little bit. I'll take other materials, other things he wrote, and maybe I'll understand them better afterwards, but it'll take a lot of effort. Now the question is, what is the benefit of doing that? Should I do that? 

M. Laitman: I don't think so. I don't think there's benefit in that other than knowing his letters in general and receiving from it somewhat of an awakening and a bit of scrutiny. All the rest becomes clarified through the work between us. 

Student: So, that's why I ask, what did Baal HaSulam expect his students to do with this? Did he expect them to delve into it? It's not like us. We're not expected to delve deep into these matters. Why? Why the difference?

M. Laitman: It's a difference between his students and us. I don't know to what extent we are different with respect to his students but we should still see that there is a real decline here.

Student: So, not to delve much deeper into it than the single reading we do here in the lesson. I do feel that there are many things we can extract from this.

M. Laitman: You can delve into it as deep as you want. I don't think it's going to produce much result. All right. 

Question (Petah Tikva Center): (01:02:22) He writes that servicing the Torah is greater than learning it and because he serviced it, he was awarded twofold, and not due to studying it. Can you explain?

M. Laitman: No, no, I can't explain. Also, I haven't asked about this and didn't receive an explanation about this. However, I think that this is how it comes to a person who wants to serve the public, or the group, or his Rav and that's how it comes to him more and more.

Student: Throughout this letter, here he continues discussing two opposites in one carrier, talking about the reflected light, clothing in the direct light, and the upper one and the lower one who need to connect. What can we take from all this into our own lives from this approach of two opposites connecting in one carrier where everything is one? 

M. Laitman: That's how it is because it's the Creator and the created being. It's the whole of nature and the nature of the created beings that are all in the same state.

Student: We have this inclination to respond. If I feel bad, I want to do something to change that. If I see a problem, I want to go and solve it. Now, in this approach of two opposites in one carrier, there's a kind of calming thing to it. Don't do anything good and bad come from the Creator. Sorrow and contentment also. As if you have to just agree with everything. 

M. Laitman: I don't understand where you're taking this from. We learn from all the wisdom of Kabbalah that there has to be a restriction, screen, reflected light, clothing of the direct light in the reflected light, and then attainment of what comes to us through the reflected light. So, everything is discussed differently not without restrictions, screen, and reflected light, restriction and overcoming, and connecting to what appears to me beyond the restriction. 

Student: Here too he states that our work is to hold materialism in lower regard. So the more a person demotes materialism, he calls it Amalek also in several places. How can we initiate such a process so that material reality is less important to us? 

M. Laitman: Try to restrict materialism and increase spirituality. 

Question (Petah Tikva Center): (01:05:41) He speaks about not being able to fight against his students' materialism, and also he states that they did not fight against it. So it seems that materialism will just accompany us from the exodus from Egypt through to the end of correction. It seems to me that this is true for us today as well. What does it mean that we're not working against materialism enough? 

M. Laitman: That we nevertheless have to overcome all of the material, corporeal disturbances that come to us throughout life and try to transcend them. 

Student: If I may ask, reality is very confusing today. Is it right for me not to look at what my eyes see? 

M. Laitman: I don't understand why reality is confused. Reality itself is not confused. It's difficult. You mean it confuses you?

Student: It's difficult.

M. Laitman: Forget about that. Just leave it be. You don't need more than this world, than just your animal.

Student: So all the work has to be on the connection between us which is the root for everything, and everything will be sorted out through that? 

M. Laitman: Yes, yes. There you will grow, okay? Otherwise, you'll always have thousands of complaints about the world and everything else.

Question (Turkey 2): (01:08:01) The friend is asking about wine. He's asking, how can a person hold on to the Creator's absolute perfection and wholeness, such that his love for the Creator will be greater than the wine discussed in the letter?

M. Laitman: Wine refers to the wine of Torah, which is the essence of the Torah, and that's how we come to this feeling, this understanding. That's it. We don't have more than that. It's still early for us.

Question (Zafon 1): (01:09:02) This part of the letter was discussed with you today, but I want to ask from a different angle. Baal HaSulam, at the end of the letter writes that he doesn't have the power to fight against his students' materialism because they didn't work against their materialism enough. They're not impressed enough by the greatness of the Creator, the greatness of his servants, and his holy Torah, and that that is a wall that comes between Baal HaSulam and his students and we see that even Baal HaSulam’s students were overly engaged in corporeality instead of dedicating themselves utterly to holiness. We live in different times. but still, how to avoid falling into the abyss of corporeal materialistic values? 

M. Laitman: We have to try to rise to the higher degrees of Torah, and then we'll understand how to better do that but this is through connection between us and connecting to the lessons, and to Baal HaSulam, and to the teacher.

Question (Holland): (01:10:29) We received a huge impression from the part of the letter that speaks about Kabbalists adding innovations to this wisdom. What does it mean to add an innovation? 

M. Laitman: It's not that important to us right now, no, and they too don't add. Okay, what else do we have? No. So, let's move to the next part.