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

Daily Morning Lesson: September 4, 2025

Part 1: Recorded lesson - Recorded lesson - Nov 15, 2021

Baal HaSulam. Shamati 59. Concerning the Staff and the Serpent

Reader: Hello friends, in the first part of the lesson we will learn from the article from Shamati, “Concerning the Staff and the Serpent,” Item 59.

Reader: Hello, we are reading in the writings of Baal HaSulam, the articles of Shamati, article number 59, “Concerning the Staff and the Serpent.” You can find the study material on the site and in the Arvut system. Click on the study material button in the upper menu. You can also ask questions on the site. Selected questions relevant to the topic will be asked during the lesson.

M. Laitman: (00:51) Yes, we are continuing to study what is the principle of the upper world that exists beyond our feeling and attainment and understanding. And why is it beyond it? Because we need to acquire vessels in our emotion and in our understanding, in our mind, in order to reach it, in order to feel it. Then, in such a way, we will be able to begin to conquer the upper world, to come closer to the Creator, to understand Him, to get closer to Him, to adhere to Him according to what is required from us.

What we have to replace within us is the approach to whatever we feel, that to feel reality, not inside of the will to receive but in the will to bestow. How do we arrange these things? We don't know. Rather, in our feeling and our perception, we have to shift from seeing reality within reason, the way it seems to us, and then to poke and check and feel and enter more and more within reason through our intellect and emotion that we were born with, the egoistic one, and to realize that the upper world is the opposite. Meaning, it is a reality, and actually it's a greater, eternal, complete reality.

However, it is the opposite of us. Specifically, the fact that the Creator created us in the opposite form from, the opposite from the upper reality, and He gives us the possibility to invert it, as we say, to invert ourselves, our perception, the importance from feeling everything in the vessels of reception or feeling everything in the vessels of bestowal. Here we are in a transition between feeling and grasping the corporeal world or feeling and grasping the spiritual world. For the corporeal world, even though it seems to us that it is a great, infinite world but, in truth it only has a very small volume. It's not huge and great and strong but, rather, because this is how we were born and how we developed which is, of course, on purpose, we therefore think that this is what there is, this is the truth, this is what's right, this is what's strong and stable, and this is the only thing that exists.

However, it's like the embryo inside of its mother. It seems to it that the whole world is the womb that it is inside of or like that worm that is inside the radish and it thinks that the whole world is like that radish.

(05:30) All we have to do is to invert our perception, to come out of being within reason, in whatever we were born with, in those qualities which are in order to receive, the egoistic ones and to rise above them to the perception of the opposite world, of giving, bestowal, above reason.

It doesn't matter how you call it. Both the egoistic perception as well as the perception which is outside of it, the spiritual perception, there are many names but, all in all, as he explains to us in this article that we have before us concerning the staff and the serpent, there is no transition between the egoistic perception and the perception of bestowal. There's no transition, there's simply a leap. You're either in this or in that and there's no intermediary state. For each and every moment, we need to guard ourselves, to check ourselves, whether we are truly in the right perception or not. As much as we will try we will make efforts each time to awaken to the correct perception, above reason, in order to bestow.

Then, accordingly, we will enter quicker into the spiritual perception and we will exist in it. In this way we will reach the goal where we shift from this state in which we exist where this state is truly called “the imaginary world”. It does not exist, but rather, only inside of our sensation, inside of our imagination, that we depict ourselves and the whole world that seemingly we're in it. When we will make a few efforts to change our perception and out of these exertions of ours to shift to a new state, it's like labor pains where the fetus wants to come out from the womb. When we do come out we emerge and we already enter eternal, complete spiritual life with our correct perception.

Well, let us read this article and let's see what we can do so as to constantly maintain ourselves beyond reason so that each and every moment one checks himself; am I inside reason or above reason, inside reason or above reason? By such checks, such monitoring, we can reach a state where finally we rise to a feeling of the spiritual perception. This article should greatly help us in that. That is, to accustom oneself to see reality through the quality of Bina and not through the quality of Malchut. In the quality of bestowal, faith, and not in the quality of reception. By that, we usher ourselves into the state of Ibur, impregnation, conception. We elevate ourselves through our annulment over our will to receive to the level of Bina. We put ourselves into the spiritual womb, the quality of bestowal. We want it to be our environment, so that even though inside we don't yet have forces of bestowal, the forces of Bina, however, we want them to be at least on the outside.

In all the states that I'm going through, I want the Creator which is the quality of Bina, that He will direct me in each and every state. I, with respect to Him, just want to be a point, just a drop of semen, just that point of desire that annuls itself. This is why it is a point and to let the Creator do with me whatever He wants. What does that mean? That however He changes the external and internal conditions for me, I just want one thing: to annul before the force of faith, the force of bestowal. This is the correct and only perception by which we enter the upper world. Let's read it. Let's read what Baal HaSulam wants to tell us.

Reading: (12:27) Shamati 59. Concerning the Staff and the Serpent

I heard on Adar 13, February 23, 1948

“And Moses answered and said: ‘But, they will not believe me,’” etc. “And the Lord said to him, ‘What is it in your hand?’ And he said, ‘A staff.’ And He said, ‘Cast it on the ground…’ and it became a serpent; and Moses fled from it” (Exodus 4).

We should interpret that there are not more than two degrees, either Kedusha [holiness] or Sitra Achra [other side]. There is no intermediary state, but the same staff itself becomes a serpent if thrown to the ground.

M. Laitman: That is, if we let go of the matter of faith, bestowal, so that we don't want to grip it, we don't want to look at reality through it then that state disappears and we once again, enter within reason, inside of our will to receive. That is, this is a matter of either we make an effort and we are in spirituality or we let go of the effort and we fall to corporeality.

Reading: (13:41) Shamati 59. Concerning the Staff and the Serpent

In order to understand this, we will first bring the words of our sages, that He had instill His Shechina [Divinity] on trees and rocks. Trees and rocks are called things of inferior importance, and specifically in this manner He placed His Shechina.

M. Laitman: That the Creator wants to be revealed specifically upon the states that do not seem important to us. What does it mean, they don't seem important to us? Because they are all in, in order to bestow. This is outside of the will to receive. The will to receive usually gives us the direction, what to look at, what to pay attention to, what to take into account, etc. It is what directs us, navigates us through all of the things in this world. We need the opposite; we want that the will to bestow will show me what is more important, what is less important and, by that I will see the opposite world—not black and white in the will to receive but, rather, with a different spectrum, a different relation, as though I am putting on different spectacles and I see a different world. Not according to receiving more or receiving less but, rather, bestowing more or bestowing less. This is entirely, entirely something very, very different. How do we reach that perception?

Reading: (15:42) Shamati 59. Concerning the Staff and the Serpent

This is the meaning of the question, “What is it in your hand?”

A “hand” means attainment, from the words, “If a hand attains.” A “staff” means that all his attainments are built on the discernment of inferior importance, which is faith above reason.

(Faith is regarded as having inferior importance, and as lowliness.

M. Laitman: This is how we are built. There's nothing we can do about it. Automatically, this is how I look at the world. All of my senses are arranged like that, to perceive things as much as possible that are important for the will to receive and this turns me in all directions. It's only according to this condition: where is there more fulfillment for the will to receive?

Reading: (16:45) Baal HaSulam. Shamati 59. Concerning the Staff and the Serpent

One appreciates things that clothe within reason. However, if one’s mind does not attain it, but it rather opposes one’s mind, then one should say that faith is of superior importance to one’s mind, it follows that at that time he lowers his mind and says that what he understands within reason, that he resists the path of the Creator, faith is more important than his own mind.

M. Laitman: That is, certainly we don't feel it this way, but we can aim ourselves so that whatever stands against reason, that is important, and whatever is within reason is less important.

Reading: (17:48) Baal HaSulam. Shamati 59. Concerning the Staff and the Serpent

This is because all the concepts that contradict the path of the Creator are worthless concepts.

Rather, “They have eyes but they will see not, they have ears but they will hear not.” It means that he annuls everything he hears and sees. This is called “going above reason.” And thus it seems to a person as lowness and Katnut [smallness/infancy].

However, with the Creator, faith is not considered lowliness, since man, who has no other choice but to take the path of faith, considers faith as lowliness. However, the Creator could have placed His Shechina on something other than trees and rocks.

Yet, He chose this way, called faith, specifically. He must have chosen it because it is better and more successful. You find that for Him faith is not regarded as being of inferior importance. On the contrary, specifically this path has many merits, but it appears lowly in the eyes of the creatures.)

If the staff is thrown to the ground and one wants to work with a higher discernment, meaning within reason, degrading the above reason, and this work seems low, one’s Torah and work immediately become a serpent. This is the meaning of the primordial serpent, and this is the meaning of “Anyone who is proud, the Creator tells him, ‘He and I cannot dwell in the same abode.’”

The reason is, as we have said, that He has placed His Shechina on trees and rocks. Hence, if one throws the discernment of the staff to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a staff, all has now entered the discernment of a serpent.

It is known that the Sitra Achra has no lights. Hence, in corporeality too, the will to receive has only deficiencies, but not satisfaction of the deficiency. And the vessel of reception remains forever in deficit, without fulfillment, because one who has one hundred wants two hundred, etc., and one does not die with half one’s wish in one’s hand.

This extends from the upper roots. The root of the Klipa [shell] is the vessel of reception, and they have no correction during the six thousand years. The Tzimtzum [restriction] is placed on them; hence, they do not have lights and abundance.

This is why they entice one to draw light to their degree. And the lights that one receives by being adhered to Kedusha, since abundance shines in Kedusha, when they entice one to draw abundance to their state, they receive that light. Thus, they have dominion over a person, meaning they give him satisfaction in the state he is in so he will not move from here.

Hence, one cannot go forward through this dominion since he has no need for a higher degree. Since he has no need, he cannot move from his place, even a slight movement.

In that state, he is unable to discern if he is advancing in Kedusha or the other way around. This is because the Sitra Achra gives him power to work more strongly, since now he is within reason and can therefore work not in a state of lowliness. It follows that thus one would remain in the authority of the Sitra Achra.

In order for a person to not remain in the authority of the Sitra Achra, the Creator made a correction that if one leaves the discernment of the staff, he immediately falls into the state of a serpent. He immediately falls into a state of failures and has no power to hang on, unless he accepts the discernment of faith, called lowliness, once more.

It follows that the failures themselves cause one to take upon himself the discernment of a staff once more, which is the discernment of faith above reason. This is the meaning of what Moses said, “But they will not believe me.” It means that they will not want to take upon themselves the path of working in faith above reason.

Then the Creator told him, “What is it in your hand?” “A staff.” “Cast it on the ground,” and then, promptly, “it became a serpent.” It means that there is no intermediary state between the staff and the serpent. It is rather to know if one is in Kedusha or in the Sitra Achra.

It turns out that in any case, they do not have any other choice but to assume the discernment of faith above reason, called “a staff.” This staff should be in the hand; the staff should not be thrown. This is the meaning of the verse, “The staff of Aaron budded.”

It means that all the budding he had in serving the Creator was based specifically on Aaron’s staff. This means that He wanted to give us a sign to know if we are walking on the path of truth, or not. He gave us as a sign to know only the basis of the work, meaning what basis one is working on. If one’s basis is the staff, it is Kedusha, and if the basis is within reason, this is not the way to achieve Kedusha.

However, in the work itself, meaning in the Torah and in the prayer, there is no distinction between one who serves Him and one who does not serve Him. This is because there it is to the contrary: If the basis is within reason, meaning based on knowing and receiving, the body gives fuel for work, and he can pray and study more persistently and more enthusiastically, since it is based on within reason.

However, when one takes the path of Kedusha, whose basis is bestowal and faith, he needs much preparation so the Kedusha will shine for him. Without preparation, the body does not give one the strength for work, and one must always exert extensively, since man’s root is reception and within reason.

Therefore, if his work is based on earthliness he can always be fine. But if the basis for the work is on the discernment of bestowal and above reason, he needs perpetual efforts so as not to fall into his root of reception and within reason.

One must not be distracted for a minute, or he will fall into his root of earthliness, called “dust,” as it is written, “for dust you are, and to dust shall you return.” And that was after the sin of the tree of knowledge.

One examines if one is advancing in Kedusha or to the contrary, since another god is sterile and does not bear fruit. The Zohar gives us that sign, that specifically on the basis of faith, called “a staff,” is one imparted fruitfulness and multiplication in the Torah. This is the meaning of “the staff of Aaron budded”: The budding and growing come specifically through the staff.

Therefore, as one rises from one’s bed daily and washes oneself to purify his body from the filth of the body, so one should wash oneself from the filth of the Klipa, to examine himself if his quality of staff is in completeness.

This should be a perpetual examination, and if one is distracted from it, he immediately falls to the authority of the Sitra Achra called “self-reception.” One immediately becomes enslaved to them, as it is known that the light makes the Kli. Hence, as much as one works in order to receive, to that extent he needs only a desire to receive for himself and becomes remote from matters concerning bestowal.

Now we can understand the words of our sages, “Be very, very humble.” What is that fuss that it says, “very, very”? It is because one becomes needy of people by having been honored once. At first one receives the honor not because he wanted to enjoy the honor, but for other reasons, such as the glory of the Torah, etc. One is certain of this scrutiny since he knows about himself that he has no desire for honor whatsoever.

It follows that it is reasonable to think that he is permitted to receive the honor. However, it is still forbidden to receive since the light makes the Kli. Hence, after he has received the honor he becomes needy of the honor, he is already in its dominion, and it is hard to break free from the honor.

By this one acquires one’s own reality, and it is now hard to annul before the Creator since through the honor he has become a separate entity, and in order to obtain Dvekut [adhesion] one must annul one’s reality completely, hence the “very, very.” “Very” is that it is forbidden to receive honor for oneself, and the other “very” is that even when one’s intention is not for himself, it is still forbidden to receive.

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm