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

Daily Lesson (Morning) August 14, 2024.

Part 1: Baal HaSulam. Letter No. 14

Reader: Hello, we are studying from the writings of Baal HaSulam, letter 14. You can find the study material and also ask questions through the Arvut system and through Sviva Tova. Anyone here in the hall who wants to ask a question, we ask that you stand up, hold the mic close to your mouth and speak clearly and concisely.

The writings of Baal HaSulam, page 700, letter 14.

Reading: (00:35) Letter No. 14

10 Shevat, Tav-Reish-Peh-Hey, January 25, 1926, Warsaw

To... may his candle burn:

... And scrutinize well in a thousand weekdays, for they are the paths of the river of knowledge. It is as Samuel said, “The paths of heaven are clear to me,” in the state of Shabbat [Sabbath], as the paths of the river of knowledge, the weekdays. That is, “One who did not labor on the eve of Shabbat, from where will he eat on Shabbat?” Thus, all the lights of Shabbat are set up in lights that are gained during the weekdays. This is the meaning of “a thousand weekdays.”

By this you can understand the verse, “Come to Pharaoh.” It is the Shechina [Divinity] in disclosure, from the words, “and let the hair of the woman's head go loose,” as it is written in The Zohar. The thing is that to the extent that the children of Israel thought that Egypt were enslaving them and impeding them from serving the Creator, they truly were in the exile in Egypt. Hence, the Redeemer’s only work was to reveal to them that there is no other force involved here, that “I and not a messenger,” for there is no other force but Him. This was indeed the light of redemption, as explained in the Passover Haggadah [story].

This is what the Creator gave to Moses in the verse, “Come to Pharaoh,” meaning unite the truth, for the whole approaching the king of Egypt is only to Pharaoh, to disclose the Shechina. This is why He said, “For I have hardened his heart,” etc., “that I may place these signs of Mine within him.”

In spirituality, there are no letters, as I have already elaborated on before. All the multiplication in spirituality relies on the letters derived from the materiality of this world, as in, “And creator of darkness.” There are no additions or initiations here, but the creation of darkness, the Merkava [chariot/structure] that is suited to disclose that the light is good. It follows that the Creator Himself hardened his heart. Why? Because it is letters that I need.

This is the meaning of “that I may place these signs of Mine within him, and that you may tell... that you may know that I am the Lord.” Explanation: Once you receive the letters, meaning when you understand that I gave and toiled for you, as in, do not move from “behind” Me, for you will thoroughly keep the Achoraim [posterior/back] for Me, for My name, then the abundance will do her thing and fill the letters. The qualities will become Sefirot, since before the filling they are called “qualities,” and upon their fulfillment for the best, they are called Sefirot, sapphire, illuminating the world from one end to the other.

This is the meaning of “that you may tell.” I need all this for the end of the matter, meaning “And you shall know that I am the Lord” “and not a messenger.” This is the meaning of the fiftieth gate, which cannot appear unless the forty-nine faces of pure and impure appear in one opposite the other, in which the righteous falls [forty-nine in Gematria] before the wicked.

This is the meaning of the words, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might... but let him who boasts boast of this, that he understands and knows Me.” That is, as it is written, “There shall be no one miscarrying or barren in your land.” Miscarrying or barren are the same thing, except “barren” means the deficiency and the letter itself, and “miscarrying” is the filling that the Sitra Achra [other side] gives to fill that deficiency, which is unsustainable, short-lived, and full of anger. At the time of correction, it becomes evident that that miscarrying becomes understanding, and the barren becomes “Know Me.”

This is what the prophet instructs us: “Let not a wise man boast of his wisdom, or the mighty man of his might,” since all the being and presence that a person feels in himself holds no spirit, neither for the upper ones nor for the lower ones. It is so because there are no innovations in any being or lights. This is the meaning of “maker of light,” meaning that there is no innovation in the light but the making, when one can affect moves over the letters and disclose the shapes of the upper ones.

However, “and creator of darkness,” for created means elicitation existence from absence, as Nachmanides wrote. There is no innovation here but darkness, like the ink for a book of Torah. By the exertion of the servant of the Creator to bring contentment to his Maker and to complement the Creator’s will, the miscarrying and the barren appear. By accepting the burden of the kingdom of heaven to the fullest, which is the meaning of “this,” he is rewarded with seeing the real forms of “maker of light,” through questions and troubles. Then he is rewarded with boasting of the knowledge, and it is known that this is a true gain, praised and desirable in the initial thought.

By this we understand the verse, “And he said to them, ‘May it be so, the Lord is with you’... and He drove them out from Pharaoh’s presence.” The whole strengthening of Pharaoh, king of Egypt, was only in the “little ones” who did not know Joseph, who fed them with bread according to the “little ones.” The “little ones” means abundance that is restricted at the time of Katnut [smallness/infancy], as our sages said, “Why do infants come? To give reward to they who bring them.”

This is why he demonstrated his strength on the little ones and said, “See that evil is before your faces. Not so, go now, you who are men,” since one should be thankful for the sparks of Gevurot [pl. of Gevura] in the work of the Creator, and which come through the Creator. But for the sparks of evil before your faces, it cannot be said that it comes from the Creator.

This is why he said, “For it is her that you seek,” meaning that your whole intention is to enhance the sparks of Gevura and enhance the sparks of evil, and how can you unite the evil sparks with the Creator? By this they were driven out from Pharaoh’s presence.

By this we will understand the plague of the locust, as was said, “And it covered the eye of the earth, etc., and ate that which remained.” That is, because the Creator saw that all the gripping of the king of Egypt (until he expelled them) was in sorting the men and repelling the infants (as in, “for that is what you desire”), the plague robbed them of the quality of men, as well, and they lost all the sparks of Gevura, as well.

By this you will understand the verse of redemption: “This month is to you the beginning of the months.” In Egypt, the month was called Sivan, as they said about Mount Sinai, that Sinaa [hatred] came down from there, like the hard labor in Egypt being called, in general, Sivan, like Shanaan, meaning Sinaa Shelanu [our hate], as in, “for it is her that you seek,” and all their efforts were only to delete the letters because they hated them.

And by the light of redemption, when they were rewarded with Alphey [thousands of] Shanaan, that Hidush [initiation (sounding similar to Hodesh—month)] was made the very first. Then, instead of Sivan, the letters joined to form Nissan, meaning Nissim she Imanu [miracles that are with us]. This is what RASHI interpreted about this verse: “‘This month’ indicates that the Creator showed Moses the moon in its beginning,” and the words are ancient.

Yehuda Leib

Question (Petah Tikva Center): (14:47) He writes here that all the multiplication in spirituality relies on the letters derived from the materiality of this world. As in, and Creator of darkness, there are no additions or initiations here but the creation of darkness, that the light is good. What is the meaning of letters in spirituality?

M. Laitman: Letters are vessels.

Student: Meaning deficiencies?

M. Laitman: Yes.

Student: How can we feel these letters? He talks later on about feeling the letters. What does it mean to feel the letters?

M. Laitman: With points of light.

Student: Do we need to come each day here and raise these deficiencies to the Creator? Is that the meaning?

M. Laitman: Well, basically, that's what's up to us to do.

Student: What does it mean to observe the Achoraim of the Creator?

M. Laitman: To prepare all the vessels of reception to work.

Student: Then I reveal the abundance. He says that when I prepare all the vessels of Achoraim, so then we reveal the abundance. What does that mean in our path, in our everyday lives?

M. Laitman: That we can't discover the face before we discover the posterior.

Student: Achoraim is what the Creator brings us that in order to fill, or we bring that from our efforts to connect?

M. Laitman: Well, both.

Question (Petah Tikva Center): (17:26) Is there a way when we are in the construction of the vessels to see the process, its end, to agree with it?

M. Laitman: Say it again?

Student: When we are in Achoraim, when we are in the construction of the vessels in darkness?

M. Laitman: Yes.

Student: How can we receive this point of observation that Baal HaSulam presents here? That it is all in order to see that there is nothing else? That it's all the Creator and it's all in order to fill these vessels and all that? That without that it's impossible to reveal those lights? You can see that at the end of the act, but how can a person who is at the beginning and who needs to build vessels, how can he somewhat get this outlook that he can agree with Him?

M. Laitman: He probably is capable. This is what Baal HaSulam keeps talking about. That even from the darkness, even from the darkness we can pray and then the Creator shines with His face through the posterior.

Student: What does that depend on that we reach this mature outlook? Is it something urgent, something purposeful? Is it something that we should be happy about?

M. Laitman: This is only in the correct tendency of the created being towards the Creator.

Student: How can a person receive that correct inclination?

M. Laitman: How a person receives it? From being persistent with everything the Creator said.

Student: Is it quantitative or qualitative?

M. Laitman: Both.

Student: Quantitative is more or less understood. What is the qualitative that we can accelerate with?

M. Laitman: The quantity becomes quality. That's already not up to us to do. We just need to try and find in each and every step the face of the Creator.

Student: That is considered qualitative work, to try to reveal the face of the Creator?

M. Laitman: It will become qualitative work. The quantity becomes quality.

Student: How can we aim ourselves at qualitative work?

M. Laitman: That you wish to reach an understanding and recognition of the force that works in a way that fulfills you.

Question (Petah Tikva Center): (21:45) He writes that there is no innovation in the light but in the maker of light. Meaning that there's no innovation in the light in the making, but one can affect moves over the letters and disclose the shapes of the upper ones. So, how can we make these movements in the darkness? Because sometimes the darkness passes over you like a steamroller and it feels like you haven't done anything.

M. Laitman: That needs to be taught. It needs to be learned. How to do it and ask the Creator.

Student: In darkness everything is foggy, confused. How does a person know that he works with the darkness? What does it mean to make a certain motion or an action when he's closed up like that?

M. Laitman: Look, from longing for the light, you discover the darkness. The light shines in a way that you find the darkness. Then you'll have these two shapes, forms, the face and the posterior light and darkness as one reveals the other.

Question (Petah Tikva Center): (23:35) These shapes of light and darkness that one reveals one after another in the will to receive it, is that to find as good and unpleasant, pleasant and unpleasant, sweet and bitter?

M. Laitman: I don't understand you.

Student: Now Rav answered the friend that revealing the face of the Creator in the work that you explained, so we reveal the darkness and the light. In our vessels we reveal pleasant and unpleasant. So, I don't know what is light and darkness. I know what is nice for me. It's good for me to be with friends in the Ten or not. I'm trying to understand how do we shift from the state where it's pleasant or unpleasant for me in the will to receive to higher values like in darkness or truth and falseness.

M. Laitman: How to discover correctly?

Student: Yes.

M. Laitman: You can't discover correctly. You have to come out of yourself and adhere to the environment and from the environment to long for the Creator together and then you will all start to distinguish between the upper light and darkness.

Student: Many times, on the path it seems as if the truth is always unpleasant. It always seems that way. But in the Ten it's often pleasant and good, and friends give greatness and importance. Why is that not truth? Or maybe it is truth, I don't know, I'm asking.

M. Laitman: What do you mean that? What is that?

Student: That friends give greatness, importance, joy on the path, confidence, it's pleasant, it's nice, it strengthens the person. Somehow it always ends up in the end that truth is always unpleasant.

M. Laitman: That's you who has to relate the pleasantness to it. That's the only way.

Question (Petah Tikva Center): (26:25) Why in Egypt when the Creator revealed his force they didn't turn into believers of the Creator and they didn't leave the idol worshiping?

M. Laitman: The control of Pharaoh. They are in Egypt, still can't come out. Therefore, coming out of Egypt is an escape basically against what they feel.

Student: Meaning before the exit the Pharaoh's force was stronger?

M. Laitman: Of course, also in the exit itself.

Question (Petah Tikva Center): (27:05) It's written all the multiplication in spirituality relies on the letters derived from the materiality of this world as in and created darkness. They're asking, what is that multiplication in spirituality?

M. Laitman: That specifically by working on what is permitted and possible we achieve spiritual results.

Question (Petah Tikva Center): (27:37) They're asking about all their efforts were only to delete the letters because they hated them. What does it mean?

M. Laitman: Vessels, letters are vessels. It’s parts of vessels, parts of insights that we can put together and then understand the concepts.

Student: What does it mean to delete the vessels?

M. Laitman: We don't want to use them.

Student: Vessels of reception?

M. Laitman: Yes, reception, bestowal, doesn't matter both.

Student: There's a certain quantity of light. Does it need to enter the person in order for the person to be able to see the face?

M. Laitman: Yes, that's true.

Question (Petah Tikva Center): (28:29) We heard earlier about the matter of quantity turning into quality. We also heard it now. He writes here that there is the gate, the 40th gate, the 50th gate, which cannot appear unless the 49 faces of pure and impure appear in one opposite the other. What is the important significance of the 50th gate as opposed to all those that have appeared previously?

M. Laitman: There's no longer any limitation or concealment.

Student: It seemingly stops development, because the whole development is in concealment and revelation.

M. Laitman: Not above the 50th gate.

Student: So, what is there at the 50th gate that lets us keep developing?

M. Laitman: In the 50th gate is revelation. As far as I understand, it is the revelation of all the vessels.

Student: Then what, the method of development changes? There is no more concealment and revelation?

M. Laitman: Yes. Then the development is according to attainment only. We'll talk about it more.

Question (Petah Tikva Center): (30:36) It is written here in the second paragraph that to the extent that the children of Israel thought that Egypt were enslaving them and impeding them from serving the Creator. They truly were in exile in Egypt. Hence, the Redeemer's only work was to reveal to them that there is no other force involved here, that I am not a messenger for there is no other force but Him. What does it mean that they thought that they were in Egypt?

M. Laitman: That they accepted it. They didn't want to transcend. They accepted being in Egypt and that this is the world.

Student: What is the meaning of revealing to them that there is no other force? In what way is that revelation?

M. Laitman: You'll discover that and see. I can't say. If out of the darkness a person yearns to discover there is None Else Besides Him, then he comes to it.

Student: What we spoke about now, does that mean to agree to be in Egypt?

M. Laitman: If we're talking about the correct choice, then to agree, yes.

Student: Meaning, a person who says, yes, I'm in Egypt, I'm an egoist, I agree with it?

M. Laitman: No, no, no, no, no. Agree with what? That the Creator set up his descent to Egypt?

Student: Yes, that's what's written in the article. So, do we need to agree or not?

M. Laitman: No, to accept it, he must. He has to discover himself in Egypt. Discover all the forces, qualities, values. Then, out of that being revealed to him, he then wants to transcend.

Student: Can I ask about the letters? It is written that in spirituality there are no letters. Letters are vessels. Our entire study of Talmud Eser Sefirot, the study of the Ten Sefirot, we study about spiritual vessels. So, what does it mean that there are no letters in spirituality?

M. Laitman: In spirituality, vessels come along with the lights and this is how, as they appear to the person they are formatted, how to put it. They rearrange the person in his qualities, in his mind and heart so that he gradually begins to recognize the letters.

Student: Meaning, we disclose the letters when we progress.

M. Laitman: Yes.

Student: Corporeal material is in order for us to reveal them?

M. Laitman: Still, the material is not corporeal at the end of the day. It's corporeal meaning in order to receive.

Student: He says that all the vessels come from the materiality of this world. What does that mean?

M. Laitman: That's from the extent to which we feel matter.

Student: Now, in the preparation for the lesson there was a question, how do we implement love your friend as yourself in the Ten? We in the Ten in this world, do we work between us? And then we need to implement love your friend as yourself. How is that connected to letters?

M. Laitman: We're always on our way to get closer to the letters and their filling. That's our way.

Student: Meaning we need to remember that all actions that we do are in order to reveal the vessels.

M. Laitman: The letters are the vessels.

Question (Petah Tikva Center): (35:32) Why every overcoming of the king of Egypt was only…

M. Laitman: I don't exactly know the answer here. I think that it's because it's the end of the letters.

Student: To pay the children, little ones. It says here that he scrutinized the men here and was only left with the little ones.

M. Laitman: I don't know. Seriously, this I don't know.

Question (Petah Tikva Center): (36:24) It seems to me that we were reminded earlier that quantitative increase brings to quality. What does it mean that we need to be constant in this quantity? What is constancy?

M. Laitman: By going and advancing over the revelations of the letters, the qualities that he reveals.

Student: Now, I can be consistent in corporeal actions. I might not always do it with desire or passion, but I do them. Is there a spiritual outcome of that? Is there an influence? Does it give birth to something?

M. Laitman: Probably so.

Student: I wanted to ask about this point where a person is consistent, and he's stubborn on a certain action, and he receives. We know from experience that when you're consistent with something, so then a certain external force comes that interferes, and then that interferes with you overcoming and consistency needs overcoming most of the time.

M. Laitman: Yes.

Student: Now, there's a certain point, a kind of a dilemma that I wanted to scrutinize with you. Sometimes an action ends. It already has no more place. When does a person know that it's enough? Stop being stubborn on this action, being consistent with it. All the signs are saying that it's enough. You need to let it go. When do we know that?

M. Laitman: When we know.

Student: It's a feeling that a person gets.

M. Laitman: Yes.

Question (Petah Tikva Center): (38:35) Just to say to the world Kli that the background of the letter relates to a very special corporeal state we have here in Israel. We go through all kinds of burdenings, serious ones. People go through them in one way or another and it takes the force of attention and moving around one's free time, even determining that we are in the vessel of reception, and in the Achoraim we have no habit. There is None Else Besides Him. It is emphasized there, and he returns there in a few points that there is no other force that can do anything against the Creator. The Tens in their generality. What can they focus on during the day in order to see that only the Creator is before me?

M. Laitman: To connect between them so that every Ten will be as one. There's an agreement about their state, their action, their goal, and thus continue. A special increasing attitude to the Creator and towards love of friends.

Student: When we feel during the day, all this inner observation compresses into many outcomes that bring you to a corporeal direction. How, as you say now, what will benefit me to exit myself in order to do that action that you said? Should I, is it preferable that I notify the Ten that I'm very busy in the world of outcomes, or should I just do this inner action? How, in any case, should I swivel myself like parts of the puzzle that that picture only lacks me, that it depends on me swiveling myself until it brings myself to the desirable state?

M. Laitman: Yes.

Student: Do I need to open toward the friends and tell them, look, I'm not fully with you, I'm too busy with corporeal matters?

M. Laitman: Yes. And?

Student: When they hear a friend turn to them in such a way, what is the desirable way that they should organize themselves toward him?

M. Laitman: The desired approach from society? To hold the friend, to strengthen him, to give him support, and thus continue.

Student: A good mutual sign between him and them, what would that be considered?

M. Laitman: That they help each other. This friend reveals his questions somewhat, and thus gives the society a place to overcome, and the society awakens him with the force of bestowal that it discovers, the connection it discovers with the Creator, and thus there is help here. Negative on the one hand, and positive on the other hand.

Student: So, it's important for us during the day, even just to write it down or to record it, friends, remember who is the first, who is the last, such things that will always make us turn to the Creator.

M. Laitman: Well, let's say so.

Student: You can share such things in certain times.

M. Laitman: Yes.

Question (Petah Tikva Center): (43:17) What's the difference between a state where a person feels darkness and turns to the Creator to reveal the light, or that he understands that the Creator created the darkness in order for the life to become revealed, and he turns to the Creator then, in that state when he understands that Pharaoh is activated against the Creator, what is his request? Does he want the darkness to continue? Does he want the darkness to stop? What is that addition of a person who understands that the suffering and the bad that he feels in life also comes from the Creator?

M. Laitman: So, he turns to the Creator and asks for a correction. That He will give him the strength to overcome the bad and hold on to the good.

Student: To request that the bad to go, he asked that earlier. He feels bad, he wants it to go away, but what's the difference that now he understands that the Creator sends him the darkness on purpose in order for later that the light will become revealed? What is the addition that he does now?

M. Laitman: The addition is that a person becomes an inseparable part of creation. And he's asking because he wants to move the whole system towards the correction.

Student: When Moses goes together with the Creator seemingly to Pharaoh, he also says, send me to my people. He understands that the Creator hardens the heart of Pharaoh, but he feels bad and he wants that state to stop. I want to understand what's this new state with the Creator in the suffering. What does the person benefit from? That he understands that in his suffering there is the Creator.

M. Laitman: Man begins to be like a partner with the Creator and to some extent with Pharaoh.

Student: Is there some feeling of some easiness here that the suffering makes it easier for the person?

M. Laitman: You think?

Student: So, what's the overcoming on the person's behalf here? That it all comes from the Creator's suffering, also from the Creator?

M. Laitman: No, it's not that it all comes from the Creator. It comes from the Creator for you to make the right choice and the right action.

Student: What's the person's choice at that time?

M. Laitman: To say that all of it is None Else Besides Him, and it's coming in order for man to choose None Else Besides Him, and that He is good that does good. And therefore, a person goes and scrutinizes all the states in his world because they all come from the Creator and lead him to good.

Question (Petah Tikva Center): (46:37) In continuation of that scrutiny, at the end of the letter he talks about the plague of locusts, which has all the sparks of Gevura. Meaning, everything that a person goes through it brings him to a critical final point, that's how it sounds at the end of the article where it doesn't matter how many prayers he gives, he doesn't have the force to give a prayer because everything ends, he has no ability to overcome. The Creator covers everything and there he depicts a certain miracle that he shifts from the Nisan month to the Sivan month. Sorry, from Sivan to Nisan. It's as if everything we do on the path, it's really the Creator. How do you, on the path, if you know that it's all the Creator, how do you continue the work if you know it's all the Creator?

M. Laitman: That doesn't delete you. It only explains to you how much you are as a keeper here of the place of the Creator that you ask and you turn to Him.

Student: Yes, but I find myself asking for the force of overcoming.

M. Laitman: Okay.

Student: Let's say that I ask about it. It's never always clear to me what I'm asking, but I'm asking for that in some kind of way and the force of overcoming here says that the best is that, it's best for it all to end in Egypt, and then you reach a darkness where you're afraid to reach that darkness, at least I am, and then you reach a great hatred. All the hatred that is there turns into something very, very special. But on the way, you don't always remember that, and you seek overcoming, and you relate things to the Creator and then you say, well, hang on, what am I doing? All of a sudden then the prayer also ends there?

M. Laitman: I understand you. The situation is not fully scrutinized.

Student: Is that scrutiny a long process or?

M. Laitman: Hasten it as much as you can.

Student: So, we should try to hasten it even if it's unclear.

M. Laitman: Yes.

Question (Petah Tikva Center): (49:36) He says that in spirituality there are no letters, but all the multiplication in spirituality relies on the letters derived from the materiality of this world. What is a letter? In the ascents and descents, all the states we go through, what does it mean that a letter is written?

M. Laitman: A letter is a sign, a letter is a state, a letter is a special state.

Student: What does it mean to derive letters from the materiality of this world?

M. Laitman: So that we are beginning to relate the spiritual actions with the states that exist in order to receive and out of that, we better and better clarify how we can assemble the letters.

Student: It seems like a person is only in spirituality or only in this world, he cannot write.

M. Laitman: No.

Student: So how do we connect between two things so that there will be such a letter?

M. Laitman: The person who is in spirituality feels the lack of letters, and a person in this world doesn't feel a lack in anything, meaning our entire work is to discover the need in each and every state, how spiritual it is.

Student: How do letters add contentment to the work?

M. Laitman: The letters assemble the words, and then the words already rise and clothe the actions. Because a word is really a complete formula.

Student: Is there something that we can take from that for our state?

M. Laitman: Not yet, but we're getting close.

Student: Meaning people go through ascents, descents, all kinds of states, they went through the state. What do they take from the state that they went through? What does it mean to take something from it?

M. Laitman: To scrutinize the situation and try to understand it as much as possible, but mostly it is to see the actions that lead to that state, and how to put it, that they emerge from each other.

Student: How the next state gets born from it?

M. Laitman: Yes.

Student: But when the next state is born, you're already in it, you don't need to engage in the previous state.

M. Laitman: Well, there's Reshimot. It's hard for me to express this.

Question (Petah Tikva Center): (54:59) When a person goes through a certain problem, some suffering at a certain point, let's say he's with us on the path, and he has his Ten as well who supports him, at a certain stage he wants to be a part of the system, like you said earlier. He wants to really connect everything to the Creator. He understands that what comes to him comes from the Creator and then at a certain point, a prayer comes out of him. Is that prayer the letters we're talking about? Is that what the person raises? Are these the letters of the...

M. Laitman: You're asking me what he raises?

Student: I'm asking in relation to letters. I'm trying so that there's more of a grasp on it. Is the words that a person raises in prayer, are those the letters or is it something different? I'm trying to grasp this concept of letters.

M. Laitman: Letters.

Student: Vessels. It's like some suffering that a person raises.

M. Laitman: Well, let's say.

Student: That suffering, or deficiency, we place the intention upon it. We see that everything comes from the Creator and I try to progress the system as we talked about earlier.

M. Laitman: Yes.

Student: So, I don't pray for myself in order to receive, but I pray in order to really succeed to do the correct work. The question is, is that called letters?

M. Laitman: Yes, let's say these are your letters.

Student: So, if we're looking at Psalms, and these are the prayers of King David. Are these words the letters that Malchut raises in the system? Is that what it's speaking about? I'm trying to grasp the concept of letters so that it's more tangible.

M. Laitman: Vessels. Vessels. That you already have complete vessels from some path that you went through.

Student: Are the vessels a desire with an intention upon it?

M. Laitman: Yes. You have many questions and you're going to have more. We just have to move forward in the topic and understand. We are soon finishing an hour.

Reader: We can either go to the next part of the lesson, which is a Rabash article, or we can go to a letter here.

M. Laitman: I see many questions here and here because we're already touching on the beginning to the end of creation, so I don't know what to say.

Question (Baltia 3): (57:20) I wanted to ask such a question. By means of the letters, we connect with the Creator, we speak with Him. Is that our dialogue with the Creator? The question is, what does a person decide when he connects a certain deficiency together with a certain fulfillment? What is his role in that?

M. Laitman: In that he fulfills the vessels, the letters.

Student: The form is determined in the beginning?

M. Laitman: Yes.

Question (Kiev 1): (58:10) The Creator hardens Pharaoh's heart and takes you to Pharaoh. How in that are the letters created?

M. Laitman: That he increases the coarseness, he clarifies or reveals more and more letters.

Student: What does it mean that I reveal the letters?

M. Laitman: That you've discovered a special state between the light and the Kli that it fulfills.

Student: Is that some kind of concealment or distance that I need to reveal?

M. Laitman: It's a kind of connection between the light and the desire.

Question (Women Turkiye 7): (59:29) What is the help that we receive that which we come closer to Pharaoh?

M. Laitman: We receive greater desires, and we assemble from it greater vessels and all together this way we get to the revelation of the Creator and to the point that we rise above ourselves and come out of Egypt. The Creator, the Pharaoh, essentially helps us with that. Okay. Where do we have... okay, no more questions. Okay.

Reader: We're going to the next part of the lesson. All right. We're going to the next part of the lesson.

קבלה מדיה

קבלה מדיה

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

06 - 13 October 2025זוהר לעם. ויקהל. עליית התפילה

06 - 13 October 2025

זוהר לעם. ויקהל. עליית התפילה

זוהר לעם. ויקהל. עליית התפילה

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

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

06 - 13 October 2025
זוהר לעם. ויקהל. עליית התפילה

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