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

Daily Morning Lesson: December 2, 2025

Part 2: Live broadcast with Rav:

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #45

Reader: Shalom. We are reading the Study of the Ten Sefirot from Baal HaSulam. We are in the Introduction to the Study of the Ten Sefirot, we are continuing with item 45.

M. Laitman: M. Laitman: Yes, so, let's keep going.

Reader: Item 45.

Reading: (00:19) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #45

45) When we closely examine the attainment of Providence that people come to sense, we find four kinds there. Each and every kind receives specific Providence by the Creator, in a way that there are four discernments in the attainment of Providence here. In fact, they are only two: 1) concealment of the face, 2) and revelation of the face, but they are divided into four.

There are two discernments in Providence of concealment of the face, which are 1) “single concealment,” 2) and “concealment within concealment,” and two discernments in the Providence of revelation of the face, which are 3) Providence of “reward and punishment,” 4) and “eternal Providence,” as they will be explained below.

M. Laitman: Let's keep going.

Reader: Item 46.

Reading: (01:39) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #46

46) The verse says (Deuteronomy 31:17), “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? And I will surely hide My face in that day for all the evil which they have done, for they have turned to other gods.”

When you examine these words you will find that in the beginning it states, “Then My anger shall be kindled... ...and I will hide My face,” meaning one concealment. Afterward, it states, “and many evils and troubles shall come upon them... ...And I will surely hide My face [in Hebrew, “hide” appears twice],” meaning double concealment. We must understand what is this “double concealment.”

M. Laitman: Yes, because there's truly a big question here. First of all, why can't we just keep going in the first concealment? Why do we need a double concealment? What does a person gain from feeling in his world that he's in a double concealment from the Creator? Well, let's keep going.

Reader: Forty-seven.

Reading: (03:35) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #47

47) We must first understand the meaning of the “face of the Creator,” about which the writing says, “I will hide My face.” It can be thought of as a person who sees his friend’s face and knows him right away. However, when he sees him from behind he is not certain of his identity. He might doubt, “Perhaps he is another and not his friend?”

So is the matter before us: Everyone knows and feels that the Creator is good and that it is the conduct of the good to do good. Hence, when the Creator generously bestows upon His creations, it is considered that His face is revealed to His creations. This is because then everyone knows and senses Him, since He behaves according to His name, as we have seen above regarding open Providence.

M. Laitman: That means that we need to see that in the Creator's relation towards us, or in our relation towards Him, there is revealed providence or concealed providence. Let's keep going, next.

Reader: Forty-eight.

Reading: (05:27) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #48

48) Yet, when He behaves with His creations the opposite of the above-mentioned, meaning when they suffer afflictions and pains in His world, it is considered the posterior of the Creator. This is because His face, meaning His complete attribute of goodness, is entirely concealed from them, and this is not a conduct that suits His name. It is like a person who sees his friend from behind and might doubt and think, “Perhaps he is another?”

The writing says, “Then My anger shall be kindled... ...and I will hide My face from them.” During the anger, when people suffer troubles and pains, it means that the Creator is hiding His face, which is His utter benevolence, and only His posterior is revealed. In that state, great strengthening in His faith is required, to beware of thoughts of transgression, since it is hard to know Him from behind. This is called “one concealment.”

M. Laitman (Source Text/Commentary): (06:58) That means that we are in a reality that we can either feel the Creator's relation towards us as concealment or a double concealment. That's why, let's see how we could change the Creator's relation, how we can feel His relation. And that he relates to us in a nice, good way. Is it a revelation or a concealment? It is like one who sees his friend from behind, that he can doubt or think it is someone else.

Reading: (08:30) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #49

49) However, when troubles and torments accumulate to a great extent, it causes a double concealment, which the books name “concealment within concealment.” It means that even His posterior is not seen, meaning they do not believe that the Creator is angry with them and punishes them, but attribute it to chance or to nature and come to deny His Providence in reward and punishment. This is the meaning of the verse, “And I will surely hide My face … for they have turned to other gods.” That is, they become heretic and turn to idol worshiping.

Question (Turkiye 1): (09:45) What is the key with which we can remove the concealment? How can we practically do so?

M. Laitman: That's what we will learn, how to do it, and how to do it in practice. Meaning to remove the concealment and see our relation towards the Creator in a way, in a revealed way.

Question (Kyiv 1): (10:28) For the revelation of the face of the Creator in the providence of Good that does Good, what the Creator discloses, actually. How does the Creator reveal this? After all we attain, we attain above reason, in faith above reason, where seemingly we want to reveal directly the Creator. So, how can you reveal The Good that does Good, His face?

M. Laitman: If a person aims himself, if he necessarily wants to discover the Creator's relation towards Him, he causes his own pressure, his own desire. So, in according to that pressure he feels or his desire, he can awaken a response from the Creator. It turns out that a person relates to the Creator through a question about the Creator's relation towards them, and then he gets an answer.

Question (Petah Tikva Center): (12:04) If we continue what we just heard, what is to turn to another god? This is all the concealment and all the evil that comes, it's where I'm actually turning to another Creator. What is it to turn to other gods?

M. Laitman: That's something we will learn. That he turned to a different idol, we'll learn about that.

Question (PT 19): (12:41) We started this sentence that says that the trouble and the pain, concealment within concealment where even his posterior is not revealed. First of all, what does that mean, that even his posterior, the concealment within concealment, what is the reason for that? Can we even reach concealment one without concealment two? Can we circumvent it?

M. Laitman: We'll learn about that, that's coming, it's before us.

Student: Yes, but what is concealment within concealment, actually?

M. Laitman: That's a double concealment.

Student: Why do we need that?

M. Laitman: We'll ask, and we'll get answers.

Question (Petah Tikva Center): (13:26) What is one concealment? A person already has a Creator in the world, so why doesn't he simply attribute what happens to the Creator? What's missing there?

M. Laitman: He doesn't have an approach; he doesn't have a grasp in the Creator.

Student: But he says that he sees Him from his posterior, he sees that there is a Creator. Maybe he doesn't understand how he works, but he has a Creator in his reality. At least that's what it sounds like from what Baal HaSulam writes.

M. Laitman: It's not called that he has a Creator in his reality. He doesn't recognize that what he receives, he receives from the Creator.

Student: So, he receives something, he doesn't identify it coming from the Creator. So, what does it mean that he sees Him from his posterior?

M. Laitman: Usually the opposite.

Student: What does that mean?

M. Laitman: That he doesn't see His face, that He's the Good Who does Good to everyone. And for sure, He's taking you from one state to the next, and you're advancing. Here, it's still not clear. That's why it's called that you're in the concealment of the face.

Student: In what way is concealment one different than the general folk that have no Creator in reality? I'm trying to understand how do you move from this state to that? What is that state?

M. Laitman: In the masses, there is no concealment. Even though we supposedly say there is, so they don't feel it. They don't want to make a connection through that lack of knowing.

Student: So, can we say that concealment one is a person who wants to reveal the Creator, he simply doesn't find him in reality?

M. Laitman: Let's say.

Student: So, what is needed for a person to reach these states of concealment one, two?

M. Laitman: We'll talk about it soon.

Student: Thank you.

M. Laitman: Just a few more minutes of patience.

Question (Latin 2): (16:20) What is to turn to other gods in the connections we have in the Ten towards the Creator?

M. Laitman: We learn that everything we have before us is the one Creator, the one uniquely unified that draws us to a connection between us that is more clear. That we will have who the Creator is, and if we don't know Him in such a wa then we're not in the face, through the face, but through the posterior.

Question (KabU 12): (17:29) When we find ourselves in concealment, should we try to look at it as the optimal opportunity to work for the Creator without revelation? Or do we just try to yearn for revelation all the time?

M. Laitman: Let's hear what he writes. Let's see what he's writing. One moment.

Question (Petah Tikva Center): (18:10) At the end of 48, it's written about the first concealment, and then we need to do great engagement in his faith in order to be cautious from those who evoke transgression, God forbid. Strengthening in the faith in the Creator. Can you interpret this as…?

M. Laitman: It's in the feeling of the Creator.

Question (Piter 2): (18:50) I managed to depict to myself the matter of double concealment. But what is that state in which you feel the entire world as filled with the quality of bestowal despite everything, but you don't feel the Creator there, but you see the system that's working. It's included from the quality of bestowal and love, but there's no Creator there. What is that state?

M. Laitman: It's a wrong state. It's incorrect. Meaning, in your world, in the way you feel spirituality, the Creator doesn't exist. It demands a serious scrutiny on your behalf, and a demand to the Creator. That He'll start taking care of you, that you want to be along with Him, that you want to do something good for Him. And then you wait. When will He do it? And we're going to read about it in a moment.

Question (Petah Tikva Center): (20:29) Why are the pain and sufferings causing concealment and double concealment?

M. Laitman: Because they awaken a person to search for closeness to the Creator. And that's why the entire concealment awakens us to revelation.

Student: Seemingly, according to what's written here, the concealments are only… the pain only causes a person to enter a greater concealment, meaning to believe Him less until double concealment, where he doesn't even think that it's coming from the Creator, but thinks that it's coming from nature.

M. Laitman: The fact that it still didn't reach the right discernment.

Student: Why are people given pain and suffering? When are they purposeful? When does it become useful to a person, these pains?

M. Laitman: That happens under the condition that a person reaches the feeling of concealment. Even like we read in 49, the concealment within a concealment, right? That it means that even its posterior is not seen. Meaning, they do not believe that the Creator is angry with them and punishes them, but attribute it to chance or to nature and come to deny its providence.

Student: And it's written they come in heresy, as heretics. It's one thing if they're heretics and feeling that they're heretics, but from what it's explained here, they're simply disconnected from the Creator, that there's no one else beside Him. So, what sort of purpose do these sufferings have?

M. Laitman: It's to shake up a person so he can seriously ask about the providence.

Student: He writes, they all know and feel the Creator that He is good. About that, there's also a question. Why do we feel that He's good? After all, it's written that He is good to punish, that He's angry, that he's become angered. Why do we only think of Him as that He is good? What's the root of that?

M. Laitman: We connect what's happening to us and to something else, except for the Creator. As it's written, and you slander His guidance and reward and punishment, that is, they become heretic and turn to idol-worshiping. That they become heretic and turn to idol-worshiping, that's on behalf of the Creator in such a case that they can't draw the Creator, to obligate the Creator in a direct relation, so... so they go into a double concealment.

Question (Petah Tikva Center): (25:25) When the sufferings and afflictions increase on a person, how does he attribute this to the Creator and not disconnect from Him and doesn't actually put it on some case in nature and start working idol-worship? When a person has these sufferings and torments, and… how does a person not fall to putting it on nature, or some case or chance, start to work in idol-worship, become a heretic? How does he not disconnect, but rather do the contrary over that, associate it all with the Creator, that it all comes from him?

M. Laitman: Well.

Student: How does he operate that way? Because he could say it's nature that did this, and it happened by chance, and then he falls to being a heretic in idol-worship. So, how in the point where he feels these torments and troubles does he attribute it to the Creator and not to anything else?

M. Laitman: That's also the work of the Creator. All in all, we are in His hands. And the fact that He shows us different types of relations between us and Him, so it's in order for us to strengthen ourselves in grasping onto Him.

Student: What depends on a person if he's basically being pulled by strings? He just feels how the Creator is concealing His face, revealing His posterior.

M. Laitman: No, not only that. We must, in every state, keep the connection between us and the Creator.

Student: But how will I keep my connection with the Creator when I can fall naturally? I'm in double concealment. He's describing here that a person can fall to being a heretic, to being a idol worship to other gods. What will sustain me here? Why would I hold on to the Creator at this point and not fall to idol worship?

M. Laitman: That depends on as much as you invest in it. That if you want to remain in the Creator's work, and the main thing is that you want to keep that connection with the upper force. So, it's not important to you in which way you are with Him.

Student: How does a person keep his connection with the Creator in a state of concealment within concealment?

M. Laitman: In concealment in a concealment, there's nothing to do.

Student: So he doesn't have, he's lost, he falls.

M. Laitman: He's not lost. It's all in all. A person saw things he can do, but the concealment within a concealment means that he supposedly has no connection with the Creator.

Student: Another question. When they say face and posterior, are they talking about a person's relation to the Creator, or the Creator's attitude towards the person?

M. Laitman: What, it's not clear?

Student: When they say face and posterior, what are they talking about, how the Creator relates to a person, or how a person feels the Creator?

M. Laitman: It’s the way a person relates to the Creator.

Student: And from the side of the Creator, what's the pure attitude or relation towards the person?

M. Laitman: It's not written in the way that you want to hear. We need to understand…Ask again.

Student: The question is, what is the Creator's relation towards a person? What's the pure attitude of the Creator towards a person? If a person feels once His face, once His posterior, once concealment, once revelation, that's me feeling. And the Creator relates to me in a pure way. What's His direct attitude towards me?

M. Laitman: That's the way the Creator is relating to you.

Student: How does He relate to me? Is it once His face, once His posterior?

M. Laitman: Yes.

Student: He's relating to me like this, or is it me feeling that it's like this in me?

M. Laitman: You need to start from that attitude that you reveal.

Question (Petah Tikva Center): (30:31) We once learned that there's a schematic, there's double concealment, there's second concealment, there's moving to first revelation, second revelation. My question is, whether all the concealments are upon None else besides Him, The Good that does Good?

M. Laitman: Yes, of course.

Student: If the calculation in it feels good to me are not in concealments, and then we move to a calculation of truth and false in the revelation? In concealments, first and second concealments, all the calculations are if it feels good to me or bad to me. And in the revelations, it's truth and false. Is it correct to say so?

M. Laitman: Possible.

Student: How does a person make this transition where he wants to move to a different calculation? To disconnect from it feels good to me or bad to me and come to the calculation of truth and falsehood.

M. Laitman: He needs to rise.

Student: By what?

M. Laitman: The relation to the Creator.

Student: Is it connected to maybe the faith that we learned before in the recorded lesson? Faith above reason, a person needs to rise, and then he moves to that calculation of truth or false, maybe? I'm asking is there any practical advice how to work with friends to advance towards that transition maybe?

M. Laitman: We'll all talk about it.

Question (Unity 2): (32:55) What is the feeling that after the lesson, you start missing the friends, and afterwards that longing becomes a feeling of necessity, that you feel the friends as part of your body, and you can't be without them, you want to be with them as one whole. What is that feeling?

M. Laitman: That's the correct feeling. Continue to study that way, and to observe all those tasks that the groups receive, and you will see how you rise from this state upwards.

Question (Petah Tikva Center): (34:00) What are the signs in the Ten that we're feeling providence together? What are the signs in the Ten that we're feeling the concealment together, the providence.

M. Laitman: The providence? Well, that, we didn't yet see, I don't see that yet, that's needing to happen.

Student: How does the Creator show his face in the Ten?

M. Laitman: The Creator shows his face to the Ten such that the whole Ten feels that they're connected between them and to the Creator.

Question (ITA 1): (35:35) Is it correct to have a little fear of revealing the second concealment, of seeing the face? Is it correct that I have a fear of revealing His face?

M. Laitman: No. No, sometimes there are all kinds of along the way ascents, descents, changes, but usually not.

Question (W Turkiye 7): (36:23) What makes one concealment into a double concealment? And from that to reach revelation. How does that process happen? What causes the first concealment to become second concealment and then revelation?

M. Laitman: We're now actually...

Reader: Yes, we're right before that. We're at, should we read it again? 48.

Reading: (36:54) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #48

48) Yet, when He behaves with His creations the opposite of the above-mentioned, meaning when they suffer afflictions and pains in His world, it is considered the posterior of the Creator. This is because His face, meaning His complete attribute of goodness, is entirely concealed from them, and this is not a conduct that suits His name. It is like a person who sees his friend from behind and might doubt and think, “Perhaps he is another?”

The writing says, “Then My anger shall be kindled... ...and I will hide My face from them.” During the anger, when people suffer troubles and pains, it means that the Creator is hiding His face, which is His utter benevolence, and only His posterior is revealed. In that state, great strengthening in His faith is required, to beware of thoughts of transgression, since it is hard to know Him from behind. This is called “one concealment.”

Question (W MAK 167): (38:58) If I feel suffering, and I go in faith above reason and justify the Creator, and I still feel suffering, so is that work right?

M. Laitman: But you feel suffering. So, what kind of correct work is that? You understand? You agree with the Creator in order to correct yourself in accordance with what's written in the books. And then it turns out the opposite. Did you understand me?

Reading: (39:59) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #49

49) However, when troubles and torments accumulate to a great extent, it causes a double concealment, which the books name “concealment within concealment.” It means that even His posterior is not seen, meaning they do not believe that the Creator is angry with them and punishes them, but attribute it to chance or to nature and come to deny His Providence in reward and punishment. This is the meaning of the verse, “And I will surely hide My face … for they have turned to other gods.” That is, they become heretic and turn to idol worshiping.

M. Laitman: Is this clear? I don't know if it's clear to them, or is it within these questions that we have on the screen?

Question (MAK 24): (41:31) We read that the Creator sends us…let's say, I got an illness that has no cure, and then I saw that the Creator is relating in a good way ,and it's going according to His plan. So, what can I do then? Just to agree that He's ending your life, or do I have to fix something? Nothing is holding me in this world anymore. Do you know what I should do with this?

Student: If I understood correctly, let's say I got an illness that has no cure, and I see that it's a Creator doing good, it's all according to His plan. So, what should I do next? Should I just agree, or do I have to correct something? Because there's nothing holding me in the world. What do I do in such a state?

Student: If I understood the friend, let's say I got an illness from the Creator, and I see that there's a solution to this disease, but I see that life is becoming darker. So, what should I do in this state?

M. Laitman: But an opportunity has opened up for you? With this, yes?

Student: Opportunity for what?

M. Laitman: I don't know. Either an opportunity to come closer to the Creator and enter the good feeling, or to the opposite.

Student: A person who gets a certain disease from the Creator. He got a disease. How should he relate to that? Is something dark that's happening, or there's an exercise that he has to enter a connection with the Creator through this disease that is revealed?

M. Laitman: No, through a disease he doesn't connect to the Creator. He needs to be connected to the Creator despite all the forces that are rejecting him from that connection.

Student: So, what's the purpose of this disease?

M. Laitman: The role of the illness is for him to relate to the reason for the illness, as it should be.

Student: Through the illness, can a friend enter a deeper connection with the Creator?

M. Laitman: Yes.

Student: And how should he do that?

M. Laitman: He should awaken. He should rise above his state to a connection with the Creator.

Student: A question, to get it more precise. If the Creator sends a person a disease that cannot be cured. There is no medication for it. What should a person ask for? To just let the Creator take his life? Or should he do something?

M. Laitman: No, he must appeal to the Creator. Meaning, what does it mean to end his life?

Student: It's a terminal disease. So, what should a person do?

M. Laitman: There's no such thing as a terminal disease. There isn't. We simply need… We need to hold ourselves and demand from the Creator to depict to us our state.

Student: If the Creator gives a person a state that has no solution in this world, a disease, a crisis, there's no solution. Not the experts, not doctors, nobody. There's nothing to offer.

M. Laitman: Prayer? The prayer is always. That's it. This way you can't end and have no choice. He needs to already go and prepare for the death. For what?

Student: Prayer to what? What should he pray for in such a state?

M. Laitman: A prayer for a connection with the Creator.

Student: And what about my problem, my disease, my state?

M. Laitman: That's where you'll heal it.

Question (Petah Tikva Center): (47:39) All kinds of forms of relation come from the Creator or is He always the Good who does the Good?

M. Laitman: The Creator is always The Good that does Good.

Student: So, a good or bad feeling, it's a change in the vessels.

M. Laitman: Yes.

Student: So, we're looking for correction for the vessels to change.

M. Laitman: Yes.

Student: And whoever isn't aware of these things, so there's nothing you can do.

M. Laitman: And he's not there, he's not yet exited towards the connection between him and the Creator.

Student: That's the rest of humanity.

M. Laitman: Yes.

Student: So, when we say that we have to pray for humanity, what should we pray there? If the Creator is sending wars, diseases, so what should we ask for if they themselves aren't aware of the reason or anything?

M. Laitman: We need to ask the Creator to reveal his attitude, the person's attitude in a more clear manner.

Student: But we see that His relation is constant. It's not that once He's going to do this and once that. It's constant. It's as if he dwells into the will to receive in such an extent that he feels suffering, but we have to lift him out of the will to receive.

M. Laitman: Yes

Student: That's what we're praying for. He sent a war and the war is in the will to receive.

M. Laitman: There's no such thing that the Creator sent a war.

Student: So, a result of his relation was in the gap of the will to receive, and now we feel it is wars. Is that the right way to say it?

M. Laitman: Well…

Student: The question is, problems that they're immersed deeply in the will to receive, and we have to pray for them and think about them.

M. Laitman: Yes.

Student: So, what do we want for them?

M. Laitman: You want from the Creator? Yes. So what do you want?

Student: That's what I'm asking. What should I ask for in practice? That their suffering will end. That's in practice, but there's a correction needed, and they're not aware of that. So, what to ask for here?

M. Laitman: No, you feel that you don't agree with what the Creator is filling you with. So, turn to Him and ask for Him to shine upon you, shine upon you so that your state will be clear to you.

Student: Meaning help me in the correction?

M. Laitman: Yes.

Student: Now, this article was written for someone who isn't in the work? Does anyone who isn't in the work have anything to do with this article?

M. Laitman: Why not? All the texts are… they belong to everyone.

Reader: Let's keep reading. Number 50.

Reading: (51:34) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #50 50) However, beforehand, when the writing speaks only from the perspective of one concealment, the text ends, “they will say in that day: Are not these evils come upon us because our God is not among us?” This means that they still believe in Providence of reward and punishment and say that the troubles and suffering come to them because they are not adhered to the Creator, as it is written, “these evils come upon us because our God is not among us.” This is regarded as still seeing the Creator, but only from behind. For this reason, it is called “one concealment,” only concealment of the face.

M. Laitman: So, here he's giving us a definition of what one concealment is, but before that, when he writes that he's only speaking about one concealment, right? So he ends by saying that in that day, there is no God within me. Meaning that they still believe in reward and punishment, and they need the suffering and afflictions that they come because they're not adhered to the Creator. That's their personal state. That God is not among me.... And that is regarded as still seeing the Creator, but only from behind. ... So, it's clear to us that a person needs to reach a state that he understands that the Creator is The Good Who does Good, and sending him only good things. But he sees it through the posterior.

Question (Petah Tikva Center): (54:55) We see that on one hand, the Creator takes a person through everything. On the other hand, the person is saying there is no God among us. So, how to agree with all these states that the Creator is taking us through? Because in the end, He does do everything.

M. Laitman: But it isn't demanded of you to agree. Rather for you to understand that this is how the gradual behavior is. The upper light, the Creator who illuminates upon us.

Student: So, it has to come to a certain understanding that this path is given to us from the Creator until we adhere to Him?

M. Laitman: Yes.

Student: What's understood where we are? Yes, but it seems that he's going towards the second concealment, and then what? If he doesn't agree with something the Creator does to him, so he can fall to that second stage of double concealment that will deny the Creator altogether. ...

Reader: I say we should keep reading in 51. He writes this.

Reading: (56:34) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #51

51) Now we have explained the two discernments of the perception of concealed Providence, which people sense: “one concealment” and “concealment within concealment.” One concealment relates only to the concealment of the face, while the posterior is revealed to them. This means that they believe that the Creator gave them the affliction as a punishment. And although it is hard for them to always know the Creator through His posterior side, which brings them to transgress, even then they are considered “incomplete wicked.” In other words, these transgressions are like mistakes because they come to them as a result of the accumulation of afflictions, since, in general, they believe in reward and punishment.

M. Laitman: Yes. Meaning, still, it's not scrutinized finally.

Reader: He continues, in 52,

Reading: (57:54) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #52

52) Concealment within concealment means that even the posterior of the Creator is hidden from them, since they do not believe in reward and punishment. These transgressions of theirs are considered sins. They are considered “complete wicked” because they become heretic and say that the Creator does not watch over His creations at all and turn to idolatry, as it is written, “for they have turned to other gods.”

Student: Yes. Rav, we're at the end of our lesson. How do you summarize?

M. Laitman: I don't see much of an awakening from the people I see now on the screen. We need, maybe another time a day. You have?

Student: During the day, we have a noon lesson, between noon and one, that we repeat the lesson we're going through.

M. Laitman: Over this one?

Student: Today, we're going to repeat the part of faith above reason. What do you recommend?

First of all, a very rich lesson, very many scrutinies. Altogether, in general I'm impressed how to awaken more?

M. Laitman: I recommend going over this lesson another time, and tomorrow morning, we will go over it again for the third time. And that's how we will advance. That's it. That's it. I'm staying here, and I'll be here tomorrow. So, I'll be with you.

Student: Thank you very much, dear friends. So, friends, let's go to a summary of this lesson that we just got from Rav. Workshop, pleased that Rav is pushing us to some specific place, and we don't always agree to go to that place he's pushing us towards. Even if we don't precisely understand where he's pushing us, even in the feeling, there's a feeling that he's kind of leading us to some place.

קבלה מדיה

קבלה מדיה

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

המטרה הגדולה של החיים

המטרה הגדולה של החיים

המטרה הגדולה של החיים

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

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

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