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

Daily Lesson (Morning), March 29, 2024

Part 2: Baal HaSulam. Introduction To The Book of Zohar, Item 47.

Reader: We are reading from the writings of Baal HaSulam. And we'll be reading from the article Introduction to the Book of Zohar, item 47.

Reading Item 47: In Partzuf Nefesh, which one attains through engaging in Torah and Mitzvot without the intention, there is already a point from the light of Ruach clothed in there. And when one strengthens and observes Torah and Mitzvot with the desired aim, he purifies the vegetative part of his will to receive in him, and to that extent builds the dot of Ruach into a Partzuf. And by performing the 248 Mitzvot “to do” with intention, the dot expands through its 248 spiritual organs. And by observing the 365 Mitzvot “not to do,” the dot expands through its 365 tendons.

When it is completed with all 613 organs, it rises and clothes the Sefira of Tifferet in the spiritual world of Assiya, which extends to him a greater light from Ein Sof, called “the light of Ruach,” which corresponds to the purification of the vegetative part in man’s body. And all the items of the still, vegetative, and animate in the world of Assiya, related to the level of Tifferet, aid one’s Partzuf of Ruach to receive the lights from the Sefira Tifferet in all its entirety, as was explained above concerning the light of Nefesh. Because of this, it is called “vegetative of Kedusha.”

The nature of its light is like the corporeal vegetative: There are distinct differences in motion in each of its elements. Likewise, the spiritual light of vegetative already has enough strength to shine in unique ways for each and every organ of the 613 organs in Partzuf Ruach. Each of them manifests the power of action related to that organ. Also, with the emergence of Partzuf Ruach, the dot of the degree above it emerged from it, a dot of the light of Neshama, which dresses in its internality.

M. Laitman: (03:35) Any questions? No, I think not. Why don't you read it again? 

Re-reading the original source, Item 47: (03:54) 

Student: (07:17) When we read the Sefirot and Partzufim in terms of new students, we don't know how to approach these things. How is it correct to read them and with what intention? 

M. Laitman: Simple, hear how a person that learns what he needs to know, how it's opened up before him. Of course, you don't know about the upper worlds, you're not connected with them, and you don't feel them. Nevertheless, schematically, you need to know. Five worlds, five Sefirot in each world and that's enough. If you see it this way schematically, that people who are capable of being in corrections already rise in the degrees of correction and reveal the Creator from higher and higher degrees that are closer to him. 

Student: (08:50) In the last few items he depicts the person's advancement in spirituality. He starts from the still of Kedusha, the holy still, where we need to perform actions with no intention, just physically, and gradually we go to bringing contentment. Where is the entrance to spirituality in the still, in the vegetative, or maybe even in continuation? 

M. Laitman: He starts from a point, from the point. What did we read earlier? 

Student: We earlier read about development in vegetative, but before that, we learned about the Domem, the holy still, where a person did not need to aim in order to bestow, but the actions themselves progressed him to spirituality. 

M. Laitman: But he starts in item 47, that the Partzuf Nefesh is one attains through engaging in Torah and Mitzvot without the intention, there's already a point from the light of Ruach clothed in there. 

Student: Yes, that is clear. It's unclear to me where is the point of the entrance to spirituality already, where we are beyond the barrier, what we call a barrier, in the light of Nefesh, or already in the light of Ruach? 

M. Laitman: In the light of Ruach. 

Student: (10:28) The process of development that he depicts here, is it something that happens to a single person, or does it happen to all of humanity? 

M. Laitman: No, this is personal. 

Student: Another question, is there a possibility to choose? Can I say this is enough, I want to remain here.

M. Laitman: No. 

Student: If we begin this process, we have no choice. This Creator simply? 

M. Laitman: No one has a choice. No one has a choice because also our desires, according to what you say, I want or don't want, they too come from above. 

Student: Okay, but if it's something personal, are there other people where this just passes through them quickly, and other people where it passes through them slower? 

M. Laitman: Yes, yes.

Student: (11:43) When we read such a thing, does it show us work in the Tens, so I want to ask you a question about this, whether it's work in the Tens? 

M. Laitman: Let's say yes.

Student: He says that the Mitzvot that you do with no intention, by observing the 248 Mitzvot “to do” with intention to that it expands and by observing the 365 Mitzvot “not to do,” the dot expands through its tendons. So, the question is, what is “to do” and “not to do,” according to this excerpt? What is permissible to do in the Ten, and what is impermissible to do in the Ten? 

M. Laitman: See what's written in these Mitzvot. 

Student: It is written that the 248 Mitzvot to do with intention, what are these Mitzvot to do with intention, what are the Mitzvot with intention? Maybe through that, we can understand what's written here.

M. Laitman: With intentions means that you're doing a certain action, that you're not just performing it just like that, like you were taught, but rather you're doing it with intention, that you want by this to attain the next degree. 

Student: Can you give an example so we can understand what's being discussed in the Ten? What is this Mitzva where they say do it with an intention? What can we do with an intention in the Ten? One of the examples, what can we do and what we need to do? 

M. Laitman: I don't know what to tell you, what's before you.

Student: Friends, Ten. 

M. Laitman: No, no, no, to do. 

Student: Yes, what should we do in a positive manner? To do means positive. So, what can we do in the Ten which is positive in the lesson toward the friends? 

M. Laitman: Connection. 

Student: Only connection. What is the act of connection that you do in the Ten? 

M. Laitman: When you connect with them in corporeality, the fact that you're together in the lesson and now you want to reach a certain spiritual ascent, that is, what's before you, to rise from the degree of Nefesh that you're in, to the degree of Ruach. 

Student: And what is forbidden for me to do in the Ten? 

M. Laitman: We're not allowed to do, just like in every place.

Student: He says that through the observance of the 365 Mitzvot not to do, the dot expands through its tendons. If I do something bad in the Ten, it's as if you do something bad?

M. Laitman: Yes, of course. 

Student: Bad spreads. Can you think of this example? What harm could I cause in the Ten in the middle of a lesson which is considered damage? 

M. Laitman: To tear the connection. 

Student: What does that mean, to tear the connection during the lesson for instance? 

M. Laitman: That you now are taking the Ten out of the ability to rise in the connection between them in a higher manner.

Student: How can I prevent that? Is it seen as scornful or disturbing? 

M. Laitman: As usual. 

Student: I interfere with them and I'm just sitting quietly. What do I do if I interfere with someone? What should a person understand in that he, with his behavior, is disturbing the friends? 

M. Laitman: That he comes out of his intentions of his feelings, in the middle of the lesson from the general inclination of his group. 

Student: The friends don't feel that. Is it something internal that each one feels?

M. Laitman: Could be. 

Student: And then we need to return ourselves to the correct intention? 

M. Laitman: Yes.

Student: (16:2) It is written that in each degree there is a point from a higher degree. How can a person detect that point? 

M. Laitman: After he did everything on the degree he's in he feels what belongs to the higher degree, and he feels.

Student: He feels that there's a point?

M. Laitman: Yes.

Student: And then he needs to increase it? 

M. Laitman: He needs to connect to it.

Student: What does it mean to increase it? 

M. Laitman: Let's say to grow it. 

Student: (17:16) In the transition from still to vegetative he desires the inner desires, meaning those desires that a person identifies with, as those which progress him to spirituality. There is this revolution where the person reveals that the environment has this Ruach. He comes to the lesson, he comes to the Yeshivat Havarim, the gathering of friends, and then he sees that he's got this presence outside of himself. He thought that these desires were within him. And then he progresses, and he wants to be in the spiritual environment, outside of himself all the time. Is that the inversion or revolution is that the transition between the still and the vegetative? 

M. Laitman: Yes, something like that.

Student: (18:46) According to what I understand from the process, a person at some point, the Creator decides that he deserves to receive the Light of Nefesh. He fills him with the Light of Nefesh, a person is in an equivalence of form with the Creator in the Light of Nefesh, Dvekut, in the Light of Nefesh, and then a person decides that he has to go to the degree of Ruach. That action of rising from the Light of Nefesh to the Light of Ruach he calls it a person purifying himself. What does a person need to purify if he's in Dvekut, in adhesion, and in the equivalence of form with the Creator in the Light of Nefesh? What does he purify?

M. Laitman: He starts depicting the Ruach.

Student: In the action of equivalence of form of Nefesh, he worked on himself and reached equivalence of form with what stood before him completely.

M. Laitman: Yes. 

Student: Now what does it mean that it comes before him? He's in equivalence of form before the Creator, the Creator gives him all he can receive, and he receives it for the benefit of the Creator. What is it now called that there's something new that comes, that causes him to be in impurity and he needs to purify, and refine himself? What is it called that the point of Ruach is now revealed in him? 

M. Laitman: That there reveals to him this point of the desire which is a desire to receive, and he needs to sanctify it in order to bestow, to use it in order to bestow in all of his NRNHY. 

Student: How does a person who is in equivalence of form and in purity in the Light of Nefesh, how does he feel that he needs to purify himself, meaning to truly emerge completely from the feeling of the Light of Nefesh and to enter something new? It's like something incomprehensible. 

M. Laitman: What does it mean incomprehensive? It eliminates to him from afar this point from the Light of Ruach. 

Student: And that point is so great towards a person that it attracts him and erases everything he had before?

M. Laitman: It is great. 

Student: It's like a big fish that's eating all the small fish from before? 

M. Laitman: Yes. All in all. 

Student: (21:17) How does he crown this point upon himself?

M. Laitman: He starts working on its desire of that point, which from the Light of Ruach, from the degree of the Light of Ruach and he is ready to raise what it demands to do, what it demands in every way. He's willing to do anything. 

Student: (21:55) When a person works with the Light of Nefesh, it's like it wasn't difficult for him to engage in Torah and Mitzvot because it was not intentionally. He kind of had it in order to receive the knowledge and mindfulness somewhat. Now, when the Light of Ruach comes, it becomes difficult and the person needs to strengthen, meaning he doesn't have the forces to engage in Torah and Mitzvot like before. 

M. Laitman: Yes, well?

Student: Now, he needs to work with the desirable intention. Beforehand he didn't have to work with intention. Now, with intention, we need to strengthen, that is we need to engage in some kind of overcoming to work in this. Where do we take the forces to strengthen and continue to engage in Torah?

M. Laitman: From above, we receive them from above. 

Student: Also, in the previous article, it turns out that all our work is in above reason. Every advancement, every movement, even the smallest of them is only above reason. There's no movement in our minds or understandings. How do we choose above reason all the time? 

M. Laitman: An intellect and understanding in everything that I have, I go above it.

Student: What can I rely upon when I go above reason?

M. Laitman: Only with the help of the Creator. 

Student: In Shamati there is, I think, Shamati 43, I thank you for the grace that you've done with me, and from this I take the forces to be certain about the grace that in the future you're about to do with me. Is this kind of the recognition a person has to be within the past and the gratitude that he's here and he was shown the point in the heart, and he was put in such an environment and from that to take the forces for the future? 

M. Laitman: Yes. 

Student: (24:31) Maybe to continue that, the desirable intention is the desirable result? 

M. Laitman: The desirable intention, let's say, yes. 

Student: Because it's like, when we come to the lesson, we incorporate in the lesson, in the articles, the questions of the friends, what's the desirable result from this? The desirable result should be revealed in the Ten in some way eventually. 

M. Laitman: Gradually, yes.

Student: How, in what way? 

M. Laitman: Not in the first degree or in the first lesson or how you put it, it takes time. Until there is incorporation between people. 

Student: That's clear, but we come here every day, I can come in a way where I sit here, hear the questions, and kind of somewhere I'm with myself or I can come and demand a certain desirable result towards the Ten. What is the desirable result eventually that I need to see in the Ten? More connection or seeing the friends more connected?

M. Laitman: You need to see them more connected, more related to the degree that you wish to reach. 

Reading: Item, 48. (26:19) And by engaging in the secrets of Torah and the flavors of the Mitzvot, he purifies the animate part of his will to receive, and to that extent builds the point of the soul, dressed in him in its 248 organs and 365 tendons. When its construction is completed and it becomes a Partzuf, it rises and dresses the Sefira Bina in the spiritual world of Assiya. This vessel is much purer than the first vessels, TM [Tifferet and Malchut]. Hence, it transfers to it a great light from Ein Sof, called “light of Neshama.”

All the items of still, vegetative, and animate in the world of Assiya, related to the level of Bina, aid and serve one’s Partzuf of Neshama to receive all its lights from the Sefira Bina, as has been explained about the light of Nefesh. It is also called “animate of Kedusha” because it corresponds to the purification of the animate part of man’s body. So is the nature of its light, as has been explained about the corporeal animate, Item 37, which gives a sensation of individuality to each of the 613 organs of the Partzuf, so each of them feels alive and free, without any dependency on the rest of the Partzuf.

At last, it is discerned that its 613 organs are 613 Partzufim [pl. of Partzuf], unique in their light, each in its own way. The advantage of this light over the light of Ruach, in spirituality, is as the advantage of the animate over the still and the vegetative in corporeality. And there also extends a dot from the light of Haya of Kedusha, which is the light of the Sefira of Hochma, with the emergence of Partzuf Neshama, and dresses in its internality.

Student: (29:45) Tell me, is there a chance that we'll understand what's written? I didn't understand anything. It's like Chinese, but really. How do I take these things? I hear, I read, we read. What am I supposed to understand from this whole story here? What do we need to do in this lesson?

M. Laitman: That light comes from above and it gives the vessels an ability to feel and to absorb more than what they had earlier.

Student: What do you mean? When you say such a sentence it is an explosive sentence, it is great. What does it mean? I am sitting here and looking, I am reading while sitting with other people, so they are looking. I'm not sure where each is but altogether, they don’t understand what is happening here and there they understand from the studies but what really are we supposed to think when you read such a thing? It is hard to connect maximally to the reforming light, maximum for that, what do I need to do?

M. Laitman: We need to yearn to reach a state where we can do something for the Creator's benefit.

Student: What is that something for the Creator? It is like a riddle for me. What is that something?

M. Laitman: I don't know. I still don't know.

Student: What do I need to feel in order to reach Him?

M. Laitman: It is written here in the book what I need to do in what I can bring contentment to the Creator.

Student: Exactly. How do I bring Him contentment? By sitting here in the lesson with my Ten? 

M. Laitman: That too.  

Student: Well then, OK, wonderful. I sit here, we all sit here, one hour here, one hour there more or less. Everyone is falling asleep on their chairs. What do I do here maximally to advance and give a push? What do I need to do really, internally, externally? What do you recommend, what did you do? Maybe it'll help us understand what we need to do.

M. Laitman: You didn't do anything other than as much as I understood what is written in the book. 

Student: All right, okay, so you understood. What did you do once you understood? What did Rav Laitman do? Well, at our age, but I am trying to understand, what did you do more than what we did? What are we missing more than what you did? 

M. Laitman: Just one thing to understand what is demanded of us. 

Student: I understand what the Creator wants of us, but how do I do it? I know He wants us to bring Him contentment. He wants us to nullify He wants, and He wants and He wants? 

M. Laitman: That you will be ready to receive something from His desire toward you and to observe it. 

Student: What's the observance here?

M. Laitman: I don't know, first reach a state that you want to feel, what does He want from me? 

Student: Well, altogether, I know from what's written to nullify before the friend, to bestow, not to be in response. Let's say what can be common in the Ten that we will do some kind of common work in the Ten, which if we do this in the Ten, we will do the maximum for the Ten towards, let's say, contentment to the Creator?

M. Laitman: Do that in a circle between you. 

Student: How? 

M. Laitman: Do that in a circle between you. 

Student: What does that mean? 

M. Laitman: In a circle. 

Student: Yes, what do we need to do in this circle?

M. Laitman: I think everyone, the whole group, the whole Ten needs to try to connect and to make a connection and to be as one body toward the Creator, and that they will want Him to bestow to them what He wants, that He will see them in a certain state that is more correct, that they will come closer to Him. 

Student: How do we come closer, this is the thing that we always ask, how do I come closer to the Ten more than what we've done so far? 

M. Laitman: Today you want to be connected to the Creator, together more than yesterday. If yesterday you were connected between yourselves in this single, in one kilogram of force, so today in two kilograms of strength. 

Student: What does it depend on, to add that one kilo? 

M. Laitman: Your desire is that you yearn for the Creator to connect you in such a way. 

Student: I understood, okay, we'll try.

M. Laitman: The simpler, the better, and more correct it will turn out. 

Student: (35:40) About what the friend just asked, what more did you do? And you said I didn't do anything. That was the first answer. The thing is that when we enter into that feeling of I want, I want, I want, I want, and then in the end, such a desire to receive and such a belly filled from wanting and I never knew how to bridge that feeling. The feeling of this big desire and in the end, it's all just for the desire to receive, because it's so filled with that wanting. How can you bridge this desire? 

M. Laitman: No, you need to depict yourself in the desire to bestow with all the friends, that you embrace and are standing before the Creator, and you want to be connected so much that the Creator will see you as one body, with no differences among yourselves. And that body, to that body, He will send whatever needs to fill them. 

Student: By default, from wanting so much, at least that's how I feel, to such height and such, it brings me so much up, and then I crash so much below. That's what happens usually.

M. Laitman: I don't see where we are in height, what height? We are below and we want the Creator to pay attention to us and to show our desire to be serving Him, and then we will connect in whatever way possible, and we will observe whatever He wants from us. 

Student: (37:56) How is the ascent above reason causing salvation for a person from himself? 

M. Laitman: Ascent means that he improves in his qualities, in the intentions to bestow that he has. That is called ascent.

Student: And what gives him the ability? 

M. Laitman: That he wants to bestow to the Creator. He asks for forces, desires, intentions, and thoughts. With all that, he comes out with all that to the friends, connects with them as much as they want, and then with those forces, he rises to the Creator. 

Student: Can I ask another question? 

M. Laitman: Yes.

Student: In the work, in the Ten, what is this incorporation to reach a state that there's no difference between me and the friend? 

M. Laitman: There's no difference between you and the friend, I cannot say. What does it mean that there is no difference? There is a difference, that you are two and not one.

Student: I'm talking about the lack, meaning to clothe in the lack of the friend, to be in his vessels. It connects actually above reason but what is to acquire a lack of a friend, this incorporation? 

M. Laitman: The deficiency of the friend is that I also want to reach what he wants to reach and that deficiency, I want to acquire it. Certainly, I will never acquire his desire but my desire, my deficiency can resemble the friend's deficiency.

Student: Can we say that in that state, the person breaches the boundary of his nature, he breaches out of his boundaries? 

M. Laitman: Why? 

Student: Because he's no longer in his vessels?

M. Laitman: Why is he no longer in his vessels? 

Student: If I acquired the lack of a friend and clothed in it, it becomes one lack? 

M. Laitman: No, you receive that in your deficiency, in your deficiency. There are all kinds of integrations and all kinds of things, but the deficiency remains your own deficiency. 

Student: (41:14) He writes here in the Partzuf of Nefesh, he talks about the engagement in Torah and Mitzvot unintentionally, and then in vegetative. The engagement in Torah and Mitzvot has to do with intention, and then when he moves to the next degree, he talks about the engagement with the secrets of the Torah and the flavors of the Mitzvot. What is the process that we go through in the corrections? 

M. Laitman: We need to feel that on ourselves. 

Student: Can we try to understand those qualities, the transition from vegetative to animal? Can we describe this in words, and how this works on us? 

M. Laitman: No, it's better if we each attain it, each one. Each one according to when he is worthy.

Student: Before that, we said that in Nefesh, the light that fills a person is the vitality, the breath or something, and in vegetative, how could you describe that filling, the difference between this filling and that filling?

M. Laitman: I didn't understand, again. 

Student: In the light of Nefesh, when we feel filling, we feel the desires in a certain way or the intention in a certain way, and then there's the transition to the intention itself, which is in the vegetative. What's the difference in the feeling? 

M. Laitman: I'll tell you the difference in the feeling. Is it possible to pass that on? 

Student: What's the difference in the feeling of the intention? Before. that, I had the strength to do all kinds of things without thinking or concerning, and now every action I have to do with intention, is it more the direction? 

M. Laitman: Yes. 

Student: And then after I have the intention, let's say now I'm on the degree of animate, what do I add? Now I have the intention, and then what, what do I add?

M. Laitman: Do you see what you need to add? I don't understand why you are asking about things that are in front of you that you have not felt in any way. Wait till it comes and will reveal to you at least a little bit.

Question (Women Heb 1): (44:23) It sounds like there is some kind of gradualness, where at the beginning a person describes the domain of his desire to receive, and after that, he has to come to describe the source, through the existence of commandments. What are these commandments that need to begin to exist? 

M. Laitman: The levels of connection between all of them, the extent of connection between everyone. How do we learn them? It's out of the relations between us.

Student: Is there a place where a person knows where he can work in his vegetative part? 

M. Laitman: Yes, he understands. 

Question: (Kyiv 1): (45:23) today You said a few times about the matter of when we become as one body with the friends in the Ten when we learn before the Creator. How does that work? In a single moment we need to condition ourselves in a thought, or how does it work? 

M. Laitman: That's the Creator who does it to you from above. 

Student: Basically, how do we, from our side, help in the best way? 

M. Laitman: To be ready for that in which we all connect in his desire in one goal. 

Student: And we try to do this each time, in measures, in the lessons, each time, but something's not succeeding. Meaning nevertheless, each of us wants something of his own, so we don't want enough?

M. Laitman: Gradually it does work out, but it still has not reached such a degree that we will feel it in our sensation. 

Student: Now we have to put an emphasis on the desires being similar between us, or will they be more focused upon the Creator? Where do we have to put an emphasis in order to hasten the process? 

M. Laitman: That your desires will resemble one another, yes. 

Student: We build the prayer every day and we try to build this common intention, this common lack. Is it more correct to focus on one thing, or to simply connect different desires of the friends? 

M. Laitman: One thing. What is important for us today? Let us finish with that.

Song: (48:55)