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

Daily Lesson (Morning) July 31, 2024.

Part 1: Baal HaSulam. Letter No. 19

Reader: Hello, we are reading from the writings of Baal HaSulam. We are reading from the writings of Baal HaSulam, this is letter 19. You can also find it in the study materials tab in the Arvut system, you can find the link there, you can also send questions live. If you want to ask a study here in the study hall, make sure you have a microphone. Stand up and ask loud and clearly into the mic. We'll read from Baal HaSulam's Letter 19. The year is September 9, 1926, Rosh Hashanah, London.

Reading: (00:51) Letter No. 19

My dear soul mate and disciple, and all the friends.

I have received all your letters and may they please the Almighty. However, “Know the God of your father and serve Him.” “Know” means recognition, because a soul without knowledge is not good. This means that one who yearns and longs to serve Him, for he has a soul, but he does not know his Master, this is not good.

Even though one has a soul, he is not ready to know Him of his own “Until the spirit be poured upon him from on high.” However, one must lend an ear and listen to the words of the sages and believe in them wholeheartedly.

It has already been written, “Only goodness and mercy shall follow me all the days of my life.” As The Baal Shem Tov interprets “The Lord is your shade”—like the shade that follows man’s movements, and its inclinations lean every way the person does, so is man according to the Creator. This means that when love for the Creator awakens, one must see that the Creator has awakened toward him with intense longing, etc. This is the meaning of the words of Rabbi Akiva: “Happy are you Israel—before whom you purify, and who purifies you.”

Hence, in the beginning of one’s nearing, he is given a soul in a manner of circles. This means that the Creator awakens toward him every time there is an opportunity on the part of man to cling to the man with longing and yearning. This is what the poet tells us, “Only goodness and mercy shall follow me all the days of my life.” King David is the collective soul of the whole of Israel. Hence, he always longed, yearned, and craved true Dvekut [adhesion] with Him.

However, one must know in one’s heart that the Creator chases him just as much as he chases the Creator. One must never forget that, even during the greatest longing. When remembering that the Creator misses and chases him to cling to him as intensely as one wishes for it himself, he then always goes from strength to strength, with yearning and longing, in a never-ending Zivug [coupling], the complete perfection of the soul, until he is rewarded with repentance from love, meaning the return of the

e Vav to the Hey, being the unification of the Creator with His Shechina [Divinity].

However, a soul without knowledge and recognition of his Master is in great decline when the longing increases to a certain extent, for it seems to him that the Creator dislikes him. Woe to that shame and disgrace; not only does he not complete his yearning and longing to be filled with eternal love, he is even in a state of “A whisperer separates from the champion,” since he thinks that only he wishes and longs and yearns for the Creator. He does not believe our sages that to the very same extent the Creator wishes, longs, and yearns for him.

What are we to do to benefit those whose heart has not been fixed with faith in the sages? “From my flesh shall I see God,” for I have already proven to you several times that the conducts of this world are Otiot [letters] that one must copy to their actual place in spirituality, for spirituality has no Otiot.

However, due to the breaking of the vessels, all the Otiot were ejected to corporeal conducts and people. When one corrects oneself and reaches one’s root, he must collect them by himself, one by one, and bring them back to the root, to holiness. This is the meaning of “to sentence oneself and the entire world to the side of merit.”

The matter of the unification of the Creator and His Shechina that one induces when he has had his fill of yearning and longing is precisely like the bottom Zivug applied in the birth of a corporeal body. It, too, extends necessarily by a prior cause, namely the hardening, which is a certain measure of longing and yearning called “hardness” in the corporeal language. Then, one’s seed is also blessed, for it shoots like an arrow in Nefesh [soul], Shanah [year], Olam [world]. This is the meaning of “How is there repentance? In the same place, at the same time, and with the same woman, since the bottom Hey consists of Nefesh, Shanah, Olam.

Nefesh is the measure of the longing and the yearning. Shanah is the changing stimulations, as complete coitus bears the complete measure to restore past glory, meaning, as they were in Dvekut with their root before they separated in the corporeal world. However, one cannot be ready for this sublime Zivug, called “complete coitus,” all at once. Rather, “Only goodness and mercy shall follow me,” etc.

Hence, the stimulus, which is the beginning of the coitus, is the meaning of “a righteous who suffers.” The Creator has no wish for his Dvekut, so he does not taste love in the longing and yearning that needs “the same thing,” and “the same place.” Thus, one is found in a state of sorrow, which is a Nega [affliction] that is destined to be sweetened into Oneg [delight (the words are spelled with the same letters in reverse order)].

However, “time will do what the mind does not do.” The Creator counts all the stimuli and collects them into the complete measure, which is the measure of hardness for the intended day. This is what the poet means by “Awaken and sound to sever any shout.” Teki’a [sticking/blowing (of a horn)] is the completion of the coitus, as it is said, “stuck in his brother’s wife,” which is the Zivug of the Creator and His Shechina [Divinity] from above downward before the soul clothed in incarnations of this world.

Afterward, when one prepares to return to his root, he does not induce the complete Zivug at one time, but creates stimuli, which is the degree of Nefesh, by way of cycles, chasing the Shechina with all his might, quivering and sweating, until he mounts this extremity all day and all night, incessantly.

It is as the books write concerning the cycles. While one’s soul is being completed in the degrees of Nefesh, he comes ever closer, and so his yearning and sorrow grow since the unsatisfied desire leaves behind it a great affliction according to the measure of the desire.

This is the meaning of “sound.” The poet teaches us and says, “Awaken,” meaning that you induce stimuli in the Shechina. “Sound,” for you cause a great affliction, like no other, which is the meaning of “he groaned and moaned” because “What does the Shechina say when one is afflicted?” etc. And why do you do so? It is in order to “sever any shout.”

This is the meaning of “The righteousness of the righteous will not save him on the day of his transgression.” To Him who knows the mysteries, the desire in one’s heart for His nearness is known, and that it might still be interrupted. Hence, He increases His stimuli, meaning the beginnings of the coituses, for if one listens to His voice, as in “The Lord of your shade,” one does not fall and descend due to the increasing affliction of the stimuli since he sees and hears that the Shechina also suffers as he does by the increased longing. Thus, one’s longing grows and intensifies each time until one’s point in the heart is completed with complete will in a tight knot that will not crumble.

Rabbi Shimon Bar-Yochai said about this in the Idra: “I am for my beloved and upon me His desire. All the days I was connected to this world, I was connected to the Creator with one knot, and because of it, now, upon me His desire, etc.” That is, “Until He who knows the mysteries shall testify that he shall not return to folly.” Hence, he is granted the return of the Hey to the Vav for eternity, meaning the complete coitus and the restoration of past glory, which is the meaning of “the great Teki’a.”

All this is by the power and the virtue of the blowing, for they have severed any shout, and he shall not return to folly. Then one merits the complete consciousness in a never-ending Zivug, called “knowing,” and he sees that all the many times of hardships that came to him were but “to know.” This is the meaning of “at the same time,” meaning “known to Him who knows the mysteries,” that times have created that power in him, to remain in his righteousness forever.

“In the same place” is the restoration of past glory, as it was before its diminution, as you have heard from me several times, that the Creator does nothing new at the end of correction, as the fools think. Rather, “And you shall eat old store long kept,” meaning until he says, “I want.”

“In the same woman...” “…Grace is deceitful, and beauty is vain; but a woman that fears the Lord, she shall be praised.” This means that during the preparation, beauty and grace appear as the essence of perfection for which one yearns and longs. However, at the time of correction, when the earth is “full of the knowledge of the Lord,” “I shall see an opposite world,” as only fear and longing are the desired perfection. Then one feels that during the time of preparation they were lying to themselves. This is the meaning of “a righteous who is happy,” meaning the complete coitus for the one who is granted the great Teki’a. This is a complete righteous.

Show these words before the eyes of all the friends, and with this I shall bless you with writing and signing in the books of the righteous.

Yehuda Leib

My troubles are many, and I cannot let you know the greatness of my longing for you, but I am certain of the near redemption. Do not deny me your letters, at least one long letter every week. Believe me that while you write me, your answer will come right away.

I have not heard a thing from our friend … and perhaps there is no need to those who fear Him? That, too, he should let me know. I miss hearing of him and of his household.

All the best, and God willing, we shall speak at length of goodly matters.

Yehuda

M. Laitman: What are the impressions? Is there anything there that is not understood from this letter?

Question (Petah Tikva Center): (20:18) Just to understand what he writes, that in the middle there, that when love awakens to the Creator, he should understand that the Creator awakened towards him with great longing.

M. Laitman: Yes.

Student: So, usually we have this perception that if I now receive some lack or longing to the Creator, so it's like there is some expectation, okay, now I'm coming to you, so come to me. But the Kabbalist writes here that it's opposite, what is that opposite perception?

M. Laitman: That the Creator awakens, first, and then the person feels that he has this awakening towards the Creator.

Student: Basically, in man's awakening to the Creator, the Creator already responded to him before.

M. Laitman: Yes.

Student: But a person, at least I know for myself, typically a person stays with sorrow and deficiency, and he expects that now the Creator will answer him. But he forgets that the Creator already called on him by giving him the yearning. So, maybe that's a point that's important to memorize and talk and discuss?

M. Laitman: Yes, more, please.

Question (Petah Tikva Center): (21:58) I want to continue the friend: When I awaken, and I feel I have a good connection with the friends, there's more love, the Creator gives an awakening. It's really very easy to thank the Creator and be whole with this gratitude. But when I feel that it's difficult and I barely wake up for the lesson, and it's hard to raise a prayer. I feel that even if I want to thank Him, it's difficult, it's hard to thank Him. I can't thank Him wholeheartedly. How do I solve this?

M. Laitman: You need to try to be grateful in every state.

Student: Intellectually, you're saying, yes, I have to thank the Creator because everything comes from the Creator. But when you're in a difficulty and you feel distance. At least even though we learn, intellectually that it means the Creator wants you to ask Him more, to get closer. But specifically, there, the power of faith is, well, you have this heaviness. You can't really have faith that the Creator wants you to get close to Him, He doesn't let you. He makes it more difficult. And then even though you want to produce a real prayer, it doesn't come out. So, how do I reach a prayer so that even though I feel far, I want to feel that the Creator does want me to get closer? How do I do it towards the friends, how do I work towards the friends when I feel remote and far? How do I do it in the work?

M. Laitman: The Creator awakens the person, as it is written. That is clear to us that only in that way do we awaken. Just we need to try to understand that, to recognize that, and to be grateful for that.

Student: What does it mean to know the soul of the Creator?

M. Laitman: To recognize that the Creator holds him, guides him, and directs him.

Student: In the lesson preparation, we had a workshop question: How do we aim our hearts together? How do we aim our hearts together every morning?

M. Laitman: That you awaken to long for the Creator and to reach adhesion with Him, and therefore you connect among yourselves and long together for the Creator with the hope that He will feel that and answer you.

Student: The answer that He will give, we should feel it during the day?

M. Laitman: You need to feel that.

Question (Petah Tikva Center): (25:36) What is this process of coupling, coitus, all of that, what is it in the context of the Ten and all that we want to work in order to bestow?

M. Laitman: It is that we can reach such a connection that will be in one vessel. And to feel together in that connection the Creator, who invites us to that connection, and we reveal adhesion in Him, that is all.

Student: How to make that step forward in our connection? Is it personal or we have to determine that together?

M. Laitman: That we are in connection and that we reveal connection in order to reveal it.

Student: We work wanting to gain the true intention towards the Creator. But, here, it sounds like beyond that. So, is it a more advanced state or the state of attaining the connection?

M. Laitman: Say in what point you want it, you reveal yourself as being in a connection with all of your friends. And the Creator is the one that awakens the connection between you and reveals in it.

Student: So, it seems that from here that is where the whole process of the Zivug, the coupling, should start?

M. Laitman: Yes.

Student: So, what are the steps we need to do once we establish that connection?

M. Laitman: To connect between us and from between us to the Creator, that is all.

Student: What are those?

M. Laitman: Those are all seeming disturbances in order to strengthen the Zivug.

Student: The coupling happens between what and what?

M. Laitman: It is a Zivug, a coupling, between all the friends and the Creator.

Question (Petah Tikva Center): (28:00) He writes, one who longs to work for Him is good but if he doesn't know his Master, it's not good. What does it mean to know one's Master?

M. Laitman: To, know, means to connect with the friends and connect with the Creator; and to know how they help and are connected among each other.

Student: How the friends are connected to each other, that's knowing one's Master?

M. Laitman: Yes, and even more so. Other than everyone being connected in the Ten, let's say. So, they're also connected with the Creator, and the Creator fills them in that they reveal Him.

Student: Knowing, it is basically feeling it, it's the attainment?

M. Laitman: Yes.

Student: How can you keep these spiritual awakenings and longing constantly?

M. Laitman: In that each one cares for the others.

Student: When he writes, when the person awakens to the Creator, it appears that the Creator turned to us before we even turned to Him?

M. Laitman: The Creator calls that they will awaken, yes.

Student: So, our reality is a reality of a response?

M. Laitman: It's always the case.

Student: There's nothing on our part that we actually?

M. Laitman: There cannot be.

Student: What do we need to identify every moment to respond, correctly?

M. Laitman: What does the Creator want, what does He do to us? In what way does He want to see us in the next moment? That He does something, and we respond, so, how do we respond?

Student: To what response does He expect?

M. Laitman: That we will justify His actions and we will respond to Him in the way that we need to. So that we, also, will long for Him and connect between us and connect with Him. And that we will develop that connection, yes.

Student: Our response influences the Creator's response to us?

M. Laitman: Certainly.

Student: So, we only respond but we change the Creator's attitude to us?

M. Laitman: What does it mean that we respond? Certainly, we respond but together with that in which we respond, we respond, meaning I do it from myself. From my connection with my friends, from the desire that I open to the Creator; that is my work.

Student: And this response of mine, it influences the Creator, changes something in the Creator?

M. Laitman: Certainly, I am for my Beloved and my Beloved is mine.

Student: So, the Creator doesn't have a fixed plan for us regardless of our responses?

M. Laitman: I don't know His plan, I know what I feel. I receive it from the Creator and I need to respond to it as much as it is correct.

Question (Petah Tikva Center): (31:59) He writes, here, that I have to see that in my sorrow there is also the sorrow of the Shechina.

M. Laitman: Yes.

Student: How do you achieve that, that one's sorrow is the sorrow of the Shechina and the more we get close to the Creator, the more the taste of both sides is growing. And then that is where the greater sorrow is because they can't attain. How can you see in those states that it is actually the sorrow of the Shechina? It sounds like a kind of equivalence of form of sorts.

M. Laitman: Yes.

Student: But we can't really see it, you are more engaged in your own state.

M. Laitman: It truly is work but depict to yourself that you came to the doctor with a wound, and that wound started healing from the first time that you were at the doctor. And now he opens that wound so you suffer more, we know what it means to open a wound. And then you suffer from that it pains you or do you suffer from incorporating in his sorrow? That he wants to heal you and for the time being he still hasn't succeeded to do so. So how do you organize yourself here?

Student: How to not be afraid to go to this doctor?

M. Laitman: Not being afraid is already different, it's something else. It's also a problem in that to awaken these pains or not, to connect with the doctor or not. So, you should scrutinize and check whether that in which you go to the doctor. So, do you go in order to be sorry in his sorrow? And in such actions you gradually incorporate with him and you, together, start relating to the Creator, to the cause.

Student: So, ultimately the healing is mutual, it's both of us together, I, in my sorrow, and he in His?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:28) I want to continue the scrutiny that the friend started. You explained that anything that comes to us is because the Creator already awakened us. And He wants our response, what should be our response?

M. Laitman: Yes, that we come closer to the true cause, that the Creator did it and no one else. And that He did so out of his good intention. And therefore, we need in the same way, to the same extent, to relate to Him.

Student: As good, as something good that we got from him.

M. Laitman: Yes, meaning to rise above the pain and to connect to the doctor, to the Creator, it doesn't matter, to the cause.

Student: So, above the pain and connect to the intention of the Creator, of the doctor, to us?

M. Laitman: Yes.

Student: Now, you said that the Creator gives us something, we respond, and according to our response, He then responds to us. So, there's nothing, so it's not absolute, here, or I didn't understand.

M. Laitman: It could be that it depends on our response, how the Creator continues with us.

Student: So, this is my question, what should be the right response? Or what the Creator expects? Well, actually, you explained it.

M. Laitman: Yes.

Question (Petah Tikva Center): (37:31) He writes that there is such a state where the person feels the Creator is unsatisfied with them and it's a bad state. Now, because at the end of the day we don't have a test within reason to know if we've done enough. And many times, you finish the day kind of frustrated, then comes that state where you feel like He despises you. I came with the friends to prepare myself for the lesson, but you grab yourself in the middle of the day and say, did I do something? And then there's like a complaint, that maybe He left me. And it's exactly the state he writes about, and he writes it's a bad state, so what do you do with that?

M. Laitman: We continue.

Student: Okay, so you say, well, he didn't give any feedback, that's probably what he wants, but even that doesn't feel like a good state. It's like I covered under the rug all of the negligence, perhaps.

M. Laitman: Yes.

Student: So, if you feel that both this and that are incorrect, what do you do?

M. Laitman: So, you go to sleep with the question: How, in any case, do I need to reach a correct response to the Creator?

Student: Okay, another question regarding the friend that we do learn that there is the path of hastening time and in due time. And Baal HaSulam writes that we can look to the world around us to see the result. And the more we work, it shows like the world around us is really in due time. So here too, there's no feedback.

M. Laitman: From our world, from around us?

Student: Yes, shouldn't we take that into account, as a result of our work?

M. Laitman: No, no, we're already in a state where we are connected to the world, and we read in it what the Creator wants to give us.

Student: So, what should I look for in the Ten, or in society, to learn the lesson if I'm sufficiently hastening time, that I'm not being negligent?

M. Laitman: In the Ten.

Student: Okay, so here, too, I don't have clear feedback where I can say, oh, good, we're doing it right now.

M. Laitman: It could be that it's still not the time, but we need to try to give a response to the Creator, together, without speaking. But together, to give a response such that it will be clear to you where you are and where the Creator is.

Student: Okay, we'll discuss it.

M. Laitman: Yes.

Question (Petah Tikva Center): (40:44) Question from a friend, I will read and then I'll ask. The letters departed after the shatterings of the vessels to corporeal conduct through which a person completes and reaches his root. And they later become roots of Kedusha, which is the meaning of one sentence himself and the world to the side of merit. So, the friend is asking, what should a person collect and bring to the root?

M. Laitman: His impressions from the whole world, from the actions that the Creator seemingly does to him, and that he does on the world.

Student: Second question: What does it mean that one sentences himself and the world to the side of merit?

M. Laitman: That after all the calculations that I did, that I attained and caused, I, in any case need to reach a calculation that the Creator and only the Creator acts in my world. That He Is The Good That Does Good, and I want to reach the love for Him.

Question (Petah Tikva Center): (42:24) I heard you say twice, today, already that you need to respond to the Creator together. Now, responding to the Creator, we as a Ten need to respond to the Creator together, even without speaking. To respond to the Creator, to what he does to me, I can somewhat understand what we need to do. But to respond to the Creator, together, I really don't know how we can do that. Each one fields the Ten differently, they have an attitude to the Ten, they have an attitude to the Creator or something in the middle. What does it mean to respond to the Creator together?

M. Laitman: To be connected so that through all the details we will reach one detail, one individual. So, it's not that Ten turn to Him, but that one turns to Him.

Student: We have here in the Ten, each friend has a certain attitude to the Ten. They also have their attitude to the Creator, they are in connection. How do we understand what it means to be connected?

M. Laitman: Being connected means to be as one man with one heart.

Student: In practice?

M. Laitman: in practice, that's what I'm telling you, in practice.

Student: How do we reach a request that is common among all of us to the Creator? It's very cloudy, it's very unclear. According to the friends’ questions, I really feel those questions. We don't have where to begin creating some kind of common prayer to the Creator.

M. Laitman: First, leave, that you feel the friends and that you can speak in their place.

Student: That is exactly the matter.

M. Laitman: Don't tell me about the friends.

Student: That's exactly the question, that I feel the friends in a certain way. It's all me and my attitudes to what's happening to outside of me and then to the Creator.

M. Laitman: Yes.

Student: We need, in some kind of way, to create some kind of common prayer to the Creator, otherwise, we're not responding.

M. Laitman: Correct.

Student: So, I'm asking, where does that thing begin?

M. Laitman: From that in which each one annuls to the others and then everyone comes to a single connection, that is all.

Question (Petah Tikva Center): (45:11) What is the meaning of Ofanim, a character, a character, do you know what that is?

M. Laitman: A wheel, that everything is turning.

Student: What does it mean?

M. Laitman: That in all kinds of states we go to, there are like wheels that turn, and we need, in any case, to come to the determination of a single state.

Student: Even if we do not feel advancement, let's say, but it just feels like things are going round and round, coming closer, going away, something like that?

M. Laitman: Yes.

Student: I want to ask, this letter is really full of emotion, probably lots of longing and passion, lust.

M. Laitman: Okay, yes.

Student: How can we feel that emotion?

M. Laitman: First, to understand it in a way that as much as we can. And afterward, from the understanding of what is written, we need to try to reveal what you feel when you go through these states. And that is how we advance to the Creator, who invites to us all of these emotions.

Student: He also depicts that closeness is through all these awakenings that the Creator gives us. How does this process work, where the Creator is always holding us in this distance? He doesn't really awaken this emotion in us that pays us for our efforts.

M. Laitman: Yes.

Student: So, how does that process work, I mean, the Creator, He gives them a lot of these awakenings, right? So, He always distances us, He gives us opposite signs. It's a process where we need to strengthen against that all the time. So, how do we relate to this process, correctly, so we don't miss it?

M. Laitman: Simply focusing on what you receive and how you respond.

Student: That is all?

M. Laitman: Yes.

Question (Petah Tikva Center): (48:05) What is the difference between a person's sorrow toward the Shechina and the Creator's sorrow for the Shechina?

M. Laitman: The Creator looks at how the Shechina, in general, is in a process of correction. And how much more vessels are there that don't belong to correction, that are not in correct connections between them, that's it.

Student: On one hand, the Creator gave the Shechina to the person and makes sure that the person doesn't make it so that he can connect to it. And then, the second hand, the person feels that he cannot connect enough to the Creator. That sorrow, how can the person make it feel that one is closer to the other because each one is in their own sorrow?

M. Laitman: To connect the deficiency of the Creator and that of the created being, that's actually the complete correction.

Student: So, we need to, this mutual sorrow between the person and the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (49:40) Maybe continuing that, he writes here that if the person hears the voice of the Creator. So, it turns out that he does not fall and rise due to the increasing of infliction because he sees and hears that Shechina also suffers as he does by the increased longing. So, can you explain that?

M. Laitman: A man discovers that he is still not in the final Correction, and certainly, it depends on the correction of his vessels. He longs to reach the general correction and feels that he gets stuck at that suffering or that feeling on behalf of the Creator. As he suffers from not being in a correction, because he wanted to give all that he had to the Creator. Similarly, the Creator has the same suffering, that he can't give to the man what he prepared for him.

Student: So, why is that a solution, why does that comfort him?

M. Laitman: It's not that much of a solution but he reveals the correct state of what's happening now. That the Shechina, too, suffers as he does.

Student: “Missing part” 51:43

M. Laitman: Yes, because afterwards, when he corrects his vessels, and then of course he longs for adhesion with the Creator and to fulfill the entire vessel, the whole Malchut of Ein Sof. So, he sees that by that he only comes to the state that the Creator aimed at from the very beginning of creation.

Student: So, just the attitude of the created being changes; those same longing and yearning remain?

M. Laitman: He discovers them and connects them to himself, that becomes his vessel. Where in that vessel he begins to feel his reciprocal relationship with the Creator.

Student: So, what is, I saw an opposite world, that the attitude earlier to yearning was something that it's bad, and now he blesses these yearnings?

M. Laitman: Yes, that's how it is; that's how I see it.

Question (Petah Tikva Center): (53:34) When the Ten seeks correct connection in order to adapt itself to what the Creator gives it. When they seek together how to feel and receive correctly their form so that they can adapt it properly to what is above. What I mean is that they sit as a Ten, they start connecting, they start feeling the Creator, but they're still not adapted in their attitude, correctly. They need to correct the attitude between them in order that they can connect to the Creator in the form that He wants them to connect. He gives a form from above and we want from below to establish that same form so that there'll be the correct connection between these two parts. Could it be that they do correct work and then they reveal the Creator, not in the form of love, but in another form?

M. Laitman: I didn't understand.

Student: Is it correct, I'll take a step back. Is it correct that in the work in the Ten, ten friends start feeling that the Creator acts between them, but they still don't feel Him correctly. They need to adapt themselves to the correct form that the Creator gives them?

M. Laitman: Yes.

Student: So, does that mean that we as a Ten want to connect with the Creator? Is that the work that needs to play out in the Ten among the friends? That they feel a certain form from the Creator, but they're still not adapted correctly to it?

M. Laitman: Well, let's say.

Student: Okay, I'll leave that for the time being.

M. Laitman: There is a very special aspect, here.

Question (Petah Tikva Center): (55:39) In the beginning, they see the beauty and the perfection, and then afterwards he just continues. He writes here, grace is deceitful, beauty is vain. It means that during the preparation beauty and grace appear as the essence of perfection. At the time of correction, we're full of the knowledge of the Lord, I see an opposite world. What is this during the time of the preparation?

M. Laitman: When we look at all kinds of fulfillments that we're aiming to achieve, and we're not aware that, specifically the yearning, is the very Kli that we need to present to the Creator in order to receive in it, in that vessel, a fulfillment that will make us and the Creator happy, as one.

Student: So, how do we awaken to consider that vessel of incorporation?

M. Laitman: That happens bit by bit, it's a process. Like he writes, good and mercy shall follow me, etc.

Student: On our behalf, to quicken that process, what does it mean?

M. Laitman: That we receive the right Kli, but it comes through many actions until we begin to be properly organized.

Student: You spoke yesterday, and I think that we're not considering the prayer enough as a means. Meaning, we consider the longing and the yearning as a means, and we can do more between us in order to build that place of prayer as a means? I'm asking how is that connected because usually we don't join those deficiencies together, we don't really grasp them properly among each other?

M. Laitman: Well, then what can you do here, time, that's it.

Question (Petah Tikva Center): (58:27) He writes, whatever the mind doesn't do, time will. When a person comes to an individual feeling and a feeling of a Ten, at the end, no matter what I do with my mind, no matter what ploys there are, at the end, time will do and not the mind. From that point, what does the person do with the mind? He sees that it doesn't work, so, at the end of the day, time performs the change.

M. Laitman: No, it depends on how much a person shortens the times.

Student: How does the person shorten time?

M. Laitman: By wanting to be above reason, he always wants to be connected to higher, deeper discernments.

Student: A person can feel that he's advancing ahead of time, or can the Ten feel that he's acting according to the mind, and it's not the time that's acting on it?

M. Laitman: This can be in each and every person in an individual way; in the Tens, I don't see it, yet.

Student: What does the mind need to do so that it will be the mind acting and not time?

M. Laitman: It's that a person awakens the changing of times, and that's how he advances.

Student: Responding correctly on things that take place and inserting, at least, exerting to insert the Creator in the picture. Does that mean doing something with the mind?

M. Laitman: I don't know, there's this and that perspective.

Question (Petah Tikva Center): (01:01:03) He writes, here, what should we do to benefit those where they have still not inscribed in their heart, their faith in the sages? And then he writes, from my flesh shall I see God, for I've already proven to you several times that the conducts of this world are Otiot, letters that one must copy to their actual place in spirituality, for spirituality has no Otiot. What does he mean, can you explain that?

M. Laitman: That bit by bit, by going through the path and making corrections and beginning to understand better and better what is happening to him. What preparation of vessels exists on the way.

Student: But I don't understand what he means that all the conducts of this world are Otiot, letters that one must copy to their actual place in spirituality. What does it mean to copy all of this Providence?

M. Laitman: I can't explain that, I can't. I have no more to say, all the rest is up to you. That's it. And we'll move to the next part.

Song: (01:02:58)

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

סדרת שיעורים בנושא: רשב"י - undefined31 marzo 2024 - 03 enero 2026שיעור 7730 de jul. de 2024

31 marzo 2024 - 03 enero 2026

שיעור 7730 de jul. de 2024

זוהר לעם. בראשית - א. מים אלו הרו וילדו אפלה

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

סדרת שיעורים בנושא: רשב"י - undefined
31 marzo 2024 - 03 enero 2026
שיעור 7730 de jul. de 2024

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם