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

Daily Lesson (Morning) March 13, 2025.

Part 1: Baal HaSulam, Shamati 33. The Lots on Yom Kippur and with Haman

Reader: Hello, we are reading in the writings of Baal HaSulam, in Shamati article Number 33, “The Lots on Yom Kippur and with Haman”. You will find the study material in the kabbalahgroup.info and in the Arvut system. You can also send your questions live through those websites.

The writings of Baal HaSulam, Shamati 33. The Lots on Yom Kippur and with Haman

I heard on Terumah 6, February 12, 1943

Reading: (00:24) It is written (Leviticus 16:8), “And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.” Concerning Haman, it is written (Esther 3:7), “they cast a pur, that is, the lot.”

A lot applies where there cannot be a scrutiny in the mind because the mind does not reach there so they can sort out which is good and which is evil. In that state, a pur is cast, when they rely not on the mind but on what the lot tells them. It follows that when using the word “lot,” it comes to tell us that now we are going above reason.

Regarding the seventh of Adar [sixth month of the Hebrew calendar], on which Moses was born and on which Moses died, we must understand what Adar means. It comes from the word Aderet [mantle], as it is written about Elijah (Kings 1 19:19), “and cast his mantle upon him.” Aderet comes from the word Aderet Se’ar [hair], which are Se’arot [hair] and Dinim [judgments], which are foreign thoughts and ideas in the work, removing one from the Creator.

Here there is a matter of overcoming them. Although he sees many contradictions in His guidance, he should still overcome them through faith above reason and say that they are guidance in the manner of “The Good Who Does Good.” This is the meaning of what is written about Moses, “And Moses hid his face.” This means that he saw all the contradictions and held them through exertion by the power of faith above reason.

It is as our sages said, “In return for ‘and Moses hid his face for he was afraid to look,’ he was rewarded with ‘and the image of the Lord does he behold.’” This is the meaning of the verse, “Who is as blind as My servant, and who is as deaf as My angel?”

It is known that Eynaim [eyes] are called “reason,” “mind,” meaning the mind’s eyes. This is because with something that we perceive in the mind, we say, “But we see that the mind and the reason require that we say so.”

Hence, one who goes above reason is as one who has no eyes, and he is called “blind,” meaning pretends to be blind. Also, one who does not want to hear what the spies tell him and pretends to be deaf is called “deaf.” This is the meaning of “Who is as blind as My servant, and who is as deaf as My angel?”

However, when one says, “They have eyes but they see not; they have ears but they hear not,” it means that he does not want to obey what the reason asserts and what the ears hear, as it is written about Joshua the son of Nun, that a bad thing never entered his ears.

This is the meaning of Aderet Se’ar, that he had many contradictions and judgments. Each contradiction is called Se’ar [hair], and under each Se’ar there is a dent.

This means that one makes a dent in the head, meaning the foreign thought fissures and punctures one’s head. When one has many foreign thoughts, it is considered having many Se’arot, and this is called Aderet Se’ar.

This is the meaning of what is written about Elisha: “And he went from there and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him and cast his mantle upon him” (Kings 1, 19). (Yoke means pairs of Bakar [oxen], since they would plow with pairs of oxen together that were tightened. This is called a yoke of oxen.) Bakar means Bikoret [criticism], and twelve refers to the completeness of the degree (like twelve months or twelve hours).

This means that one already has all the discernments of Se’arot that can be in the world, and then an Aderet Se’ar is made from the Se’arot. However, with Elisha, it was in the form of the morning of Joseph, as it is written, “As soon as the morning was light, the men were sent away, they and their asses.”

It means that one has already been rewarded the light that rests over these contradictions, since through the contradictions, called criticism, when wanting to overpower them, it is by drawing light on them. It is as it is written, “He who comes to purify is aided.”

Because he already drew the light on all the criticism, and he has nothing more to add, since all the criticism has been completed in him, then the criticism and the contradictions in him end by themselves. This follows the rule that no act is in vain, since there is no operator without a purpose.

Indeed, we must know that what appears to one as things that contradict the guidance of “The Good Who Does Good” is only to compel one to draw the upper light on the contradictions, when wanting to prevail over the contradictions. Otherwise, one cannot prevail. This is called “the exaltedness of the Creator,” which one extends when having the contradictions, called Dinim [judgments].

This means that the contradictions can be annulled if one wants to overcome them, only if he extends the exaltedness of the Creator. You find that these Dinim cause the drawing of the exaltedness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”

It means that afterward he attributed the whole mantle of hair to Him, to the Creator. That is, now he saw that the Creator gave him this mantle deliberately, in order to draw the upper light on them.

However, one can only see this later, after one has been granted the light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the upper light to be there, as there is no light without a Kli [vessel].

For this reason, he sees that all the exaltedness of the Creator he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of “The Lord on high is mighty.” It means that the exaltedness of the Creator is awarded through the Aderet, and this is the meaning of “let the exaltedness of God be in their mouth.”

This means that through the faults in the work of the Creator, it causes him to rise up, as without a push one is idle to make a movement and agrees to remain in the state he is in. But if one descends to a lower degree than he understands, this gives one the strength to overcome, for one cannot stay in such a bad state, since one cannot agree to remain like that, in the state to which he has descended.

For this reason, one must always prevail and emerge from the state of descent. In that state, he must draw upon himself the exaltedness of the Creator. This causes him to extend higher forces from above, or he remains in utter lowliness. It follows that through the Se’arot, one gradually discovers the exaltedness of the Creator until one finds the names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked will prepare and the righteous will wear,” and also, “and you shall serve your brother.”

This means that all the enslavement, meaning the contradictions that there were, which appeared to be obstructing the holy work, and were working against Kedusha [holiness]. Now, when granted the light of the Creator, which is placed over these contradictions, we see the opposite—that they were serving the Kedusha. That is, through them, there was a place for the Kedusha to clothe in their dresses. This is called “the wicked will prepare and the righteous will wear,” meaning that they gave the Kelim [vessels] and the place for the Kedusha.

Now we can interpret what our sages wrote (Hagigah 15a), “Rewarded—a righteous. He takes his share and his friend’s share in heaven. Convicted—a wicked. He takes his share and his friend’s share in hell.” It means that one takes the Dinim and the foreign thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in the same world.

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts. Thus, when one repents, there will be benefit from this Hitkalelut [mingling/ incorporation].

It is so because when one wants to repent, he must sentence himself and the entire world to the side of merit, since he himself is incorporated in all the foreign notions and thoughts of the entire world. This is the meaning of “Convicted—a wicked. He takes his share and his friend’s share in hell.”

It follows that when he was still wicked, called “convicted,” one’s own share was of Se’arot, contradictions, and foreign thoughts. But also, he was mingled with one’s friend’s share in hell, meaning he was incorporated in all the views of all the people in the world.

Therefore, when later he becomes “Rewarded—a righteous,” meaning after he repents, he sentences himself and the entire world “to the side of merit, he takes his share and his friend’s share in heaven.” This is because he must draw upper light for the foreign thoughts of all the people in the world, too, since he is mingled with them and must sentence them to the side of merit.

This is precisely through extending the upper light over these Dinim of the general public. Although they themselves cannot receive this light that he had drawn on their behalf because they do not have Kelim that are ready for this, but he drew it for them as well.

Yet, we must understand according to the famous rule that one who causes extension of lights in upper degrees, they say that to the extent that one induces light in the upper one, one receives from these lights, too, since he was the cause. Accordingly, the wicked, too, should have received a part of the lights that they induced in the righteous.

To understand this, we must present the matter of the lots. There were two lots, as it is written, “One lot for the Lord, and the other lot for Azazel.” It is known that a lot is a matter of above reason. Hence, when the lot is above reason, it causes the other to be for Azazel.

This is the meaning of “It shall whirl upon the head of the wicked.” It is so because through these contradictions, he extended the upper light. You find that in this manner, the exaltedness of the Creator increases, and for the wicked it is a drawback since their whole desire is only within reason. When the light that comes based on above reason increases, they wither away and become annulled.

Hence, all the wicked have is their help to the righteous to extend the exaltedness of the Creator, and then they are annulled. This is called “Rewarded—he takes his share and his friend’s share in heaven.” (Author’s comment: This implies that only one who helped make the correction of creating the reality of appearance of the light through good deeds, hence this act remains in Kedusha. One receives what one induces above to make a place for the expansion of the light. In that state, the lower one receives what he causes to the upper one. However, the contradictions and the Dinim are canceled, since they are replaced by the exaltedness of the Creator, which appears over the above reason, while they want it to appear specifically on Kelim of within reason. This is why they are annulled. This is how we can interpret.)

However, the foreign thoughts, too, which the public caused to draw exaltedness over them, that light remains for them. When they are worthy of receiving, they will receive what each causes the drawing of the upper light on them, too.

This is the meaning of “A path that runs through the split of the hair,” brought in The Zohar (Part 15, and in The Sulam [commentary], Item 33, p 56), which distinguishes between right and left. The two lots that were on Yom Kippurim, which is repentance from fear. Also, there was a lot on Purim, which is repentance from love.

This is so because it was then prior to the building of the Temple, and at that time they needed repentance from love. But first, there had to be a need for them to repent. This need causes Dinim and Se’arot [pl. of hair]. This is what it means that Haman was given authority from above, by way of, I place government over you, that he will rule over you.

This is why it was written that Haman “had cast pur, that is, the lot,” on the month of Adar, which is the twelfth, as it is written “twelve oxen,” written about Elisha. It is written, “two rows, six in a row,” which is the month of Adar, as in Aderet Se’ar, which are the biggest Dinim.

By this Haman knew that he would defeat Israel, since Moses died on the month of Adar. However, he did not know that Moses was born on it, as in, “and they saw that it was good.” It is so because when one strengthens in the toughest situation, one is granted the greatest lights, called “the exaltedness of the Creator.”

This is the meaning of “fine twined linen.” In other words, because they have been granted “the path that runs in the split of the hair,” “two rows, six in a row,” then “twined,” from the words “a stranger removed.” It means that the stranger, meaning the Sitra Achra, is annulled and gone because he has already completed his task.

You find that all the Dinim and contradictions came only to show the exaltedness of the Creator. Hence, with Jacob, who was a smooth man, without Se’arot, it was impossible to disclose the exaltedness of the Creator, since he had no cause or need to extend them. For this reason, Jacob could not receive the blessings from Isaac, as he had no Kelim [vessels], and there is no light without a Kli [vessel]. This is why Rebecca advised him to take Esau’s clothes.

And this is the meaning of “and his hand had hold on Esau’s heel.” This means that although he did not have any hair, he took it from Esau. This is what Isaac saw and said, “The hands are the hands of Esau, but the voice is the voice of Jacob.” In other words, Isaac liked the correction that Jacob did and by that his Kelim for the blessings were made.

This is the reason that we need such a big world with so many people, so that each will be incorporated in his friend. It follows that each individual is incorporated in thoughts and desires of an entire world.

This is why a person is called “a small world” in and of itself, for the above reason. This is also the meaning of “not rewarded.” That is, when one has still not been rewarded, “He takes his share and his friend’s share in hell.” It means that he is incorporated with his friend’s hell.

Moreover, even when one has already corrected one’s own part of hell, if he has not corrected his friend’s share, meaning he has not corrected his part that is incorporated with the world, he is still not considered whole.

Now we understand that although Jacob himself was smooth, without Se’arot, he still held the heel of Esau. It means that he takes the Se’arot by being incorporated with Esau.

Hence, when he is rewarded with correcting them, he takes his friend’s share in Heaven, referring to the measure of the exaltedness of the upper light that he had extended over the Se’arot of the general public. He is rewarded that, although the general public still cannot receive because they lack the qualification for it.

Now we can understand the argument of Jacob and Esau. Esau said, “I have enough,” and Jacob said, “I have everything,” meaning “two rows, six in a row,” meaning within reason and above reason, which is the will to receive and the light of Dvekut [adhesion].

Esau said, “I have enough,” which is a light that comes in vessels of reception, within reason. Jacob said that he had everything, meaning two discernments. In other words, he was using the vessels of reception, and also had the light of Dvekut.

This is the meaning of the mixed multitude that made the calf and said, “this is your god oh Israel,” meaning Eleh [these] without the Mi [who], meaning that they wanted to connect only to the Eleh, and not to the Mi. It means that they did not want both, which is the Mi and the Eleh, which together make up the name Elokim [God], meaning enough and everything. This they did not want.

This is the meaning of the Cherubim, which are Kravia and Patia. One Cherub on the one end, which is the discernment of enough, and one Cherub on the other end, which is the discernment of everything. This is also the meaning of “the voice speaking to him from between the two cherubim.”

But how can this be? After all they are two ends, opposite from one another. Still, he had to make a Patia [fool] and thus receive. And this is called “above reason”: One does what one is told although he does not understand anything that he is told.

Regarding the “everything,” called “above reason,” one should try to work with gladness since through gladness the true measure of the everything appears. If one has no gladness, then one should feel sorry that he has no gladness, since this is the primary place of the work, to discover the gladness that he is working above reason.

Hence, when one has no gladness from this work, he should afflict himself for it. This is the meaning of what is written, “whose heart makes him willing,” which means being sick and tormented over not having gladness from this work.

This is the meaning of “because you did not serve the Lord your God with gladness because of the abundance of all things.” Instead, you left the everything and took only the enough. Hence, in the end you will be far below and without anything, meaning you will lose the enough, too. However, to the extent that one has the “everything,” and he is glad, to that extent he is imparted the “enough.”

Accordingly, we should interpret the words, “women weeping for Tammuz” (Ezekiel 8). Rashi interprets that “They had idolatry, that he had lead inside his eyes, and they were heating it to melt the lead out of the eyes.”

We should interpret the matter of crying, meaning that they have no gladness because there is dust in the eyes. Dust is Behina Dalet, meaning the kingdom of heaven, which is faith above reason.

This discernment bears the form of dust, meaning it is unimportant. And this work has the taste of dust, meaning it is only as important as dust. The allegory about the women weeping for Tammuz is that they burn this idolatry so that by heating, the dust will come out from the lead.

It implies that they are crying over the work that they were given to believe above reason that His guidance is good and does good, while within reason they see only contradictions in His guidance. This work is the work of Kedusha, and they want to remove the dust, meaning the work of above reason, called “dust.” However, the eyes, called “sight,” imply seeing His guidance, being within reason; this is called “idolatry.”

This resembles a person whose craft is to make pots and vessels from earth, whose work is to make clay pots. The order is that first he makes round balls of clay, and then cuts and makes holes in the balls. And when the young son sees what his father is doing, he cries, “Father, why are you ruining the balls?” The son does not understand that the father’s primary goal is the holes, since only the holes can become receptacles, and the son wants to close the holes that the father made in the balls.

So it is here. This dust inside the eyes, which blocks his vision, so that wherever he looks he finds contradictions in Providence, this is the whole Kli by which he can discover the sparks of unconditional love, called “a joy of Mitzva.” It is said about this, “If the Creator does not help him, he cannot overcome it.” This means that if the Creator had not given him these thoughts, he would have been unable to receive any ascension.

Question (Petah Tikva Center): (35:17) The article comes to interpret what is one lot for the Creator and one lot for Azazel. He says that lot means to go above reason. One lot for the Creator, it's clear, without above reason, without the contradictions, without drawing the upper light, you can't climb the degree. Why there's also one lot for Azazel? Why is it not the same lot, the same decision, to go above reason? It also separates or lifts.

M. Laitman: He corrects the work with the second lot so that it's always also in order to bestow.

Student: Meaning, these are two decisions to go above reason?

M. Laitman: Yes.

Student: First, a decision about the Creator, and then a decision to take?

Question (Petah Tikva Center): (36:30) What are contradictions in Providence?

M. Laitman: Contradictions in Providence is that you are seeing contradictions and you're going for it. You want to correct it and by the correction of the contradictions, you reach the right solution.

Student: Yes, but it relates to what, something personal? In a person, what does the contradictions in providence relate to?

M. Laitman: It's towards the person.

Student: What, I feel that the Creator is not doing good to me?

M. Laitman: That too.

Student: That's the meaning of contradictions in providence?

M. Laitman: Yes.

Student: Something personal, something egoistic?

M. Laitman: Personal is not necessarily egoistic. The Creator here wants to show you, where are you incomplete?

Student: How can a person tell if this is a contradiction in Providence? Providence is something really huge. How can he determine that this is a place of contradiction? What does he compare it to? How can a person even have the mind to look? I understand there's this heavy concept called contradictions in providence.

M. Laitman: It becomes revealed to you that you exist in some doubts and you can arrange them either by reason or above reason. That's all.

Student: When I say that there's a contradiction here, what isn't reconciled with a person to say that there's a contradiction in providence? The Creator, the person knows that he doesn't have the vessels to judge or understand everything.How can he say that this doesn't work out? It is something extremely concrete to say that there's a contradiction in providence or this in itself is sort of a revelation.

M. Laitman: I would say that the fact the person sees a contradiction, it's not a contradiction; it actually leads him to the right solution.

Student: The solution for what? What kind of question is he solving?

M. Laitman: That it comes to him from the Creator and in the correct way or it's coming from any other reason.

Question (Petah Tikva Center): (40:25) There's a rare excerpt in Shamati where he speaks of the connection between man and his friend. He says that it takes the judgments and the foreign thoughts of his friend, and then as a result, he's incorporated in the thoughts and ideas of his friend, and he can correct them. What does he mean to take the judgments and the thoughts of his friend?

M. Laitman: What his friend encounters, and that's what I think. Then, he aligns them because seeing his friend in his will to receive and through his own will to receive, it turns out that this oppositeness, this gap he sees between what he sees and what his friend is in truth, that gives him the right path to solve his vision.

Student: What is he asking for help from the Creator for? For his friend, or to see his friend corrected?

M. Laitman: To see his friend above reason.

Student: That's why there are different thoughts and opinions among people?

M. Laitman: Yes.

Question (Petah Tikva Center): (42:31) What does it mean to straighten one's thoughts or to align my thoughts regarding the foreign thoughts of the friend? What does it mean to align my thoughts?

M. Laitman: That they will be as an entrance to the right solution.

Student: I need to ask for something for him when I feel it, or I should ask over myself to see him corrected?

M. Laitman: You don't ask anything for him.

Student: Should I, so I would see him in a better way?

M. Laitman: Yes.

Student: Another question? For the foreign thoughts of people all over the world and by incorporating them, he needs to make a judgment and sentence them to the side of merit. What does it mean to the side of merit?

M. Laitman: That what the friend now decides, he joins him, and thus helps him shift the scale to the scale of merit, the situation.

Student: Decisions in the Ten are taken above reason all the time?

M. Laitman: You always need to measure and then how you take it, you'll see.

Question (Petah Tikva Center): (44:14) In the matter of sentencing to the side of merit, is this a man's choice to do it?

M. Laitman: We'll see. We’ll look into that but Essentially it's mandatory for the person.

Student: The question is, for example, he now sentences a friend unfavorably. Can he decide that he now has to introduce a side of merit into this picture? Can I do it?

M. Laitman: I didn't understand.

Student: Let's say, I convicted a friend.

M. Laitman: Yes.

Student: Can I now decide that at that moment when that sentencing was revealed, he can introduce a positive sentencing against it?

M. Laitman: Say it again?

Student: If now a negative sentencing awakened. Let's say a friend said something and I convicted him. So, at that moment when I convicted him, can I decide that I am now introducing a side of merit against the negative side that was revealed?

M. Laitman: What do you mean to decide?

Student: Let's say the friend angered me because he said so and so, but I can say, well, but his intention was good because I should look for something good against the negative thing that was revealed?

M. Laitman: Yes?

Student: Can I do it, or ask for help from above?

M. Laitman: From here it seems like it's in your hand.

Student: He also spoke about the mantle Aderet. He said the mantle Aderet is a descent. And he said that through the Aderet, you are rewarded with the exaltedness of the Creator. Now, in the article There is None Else Besides Him, Baal HaSulam says that when a person feels an ascent, he should understand that the Creator likes him. So, how do you reconcile it that actually through the mantle you gain the exaltedness of the Creator and not through the ascent?

M. Laitman: What do you mean by the Aderet, the mantle?

Student: He says that Aderet, mantle, means a descent.

M. Laitman: I don't know. We're going to have to read again.

Student: He says that we need to reveal the names of the Creator.

M. Laitman: Yes.

Student: What does it mean to reveal the names of the Creator?

M. Laitman: To discover how much in every action of the Creator there is… there is this potential of Good That Does Good, this charge.

Question (Petah Tikva Center): (48:03) How do we reveal joy and gladness in the work above reason?

M. Laitman: A man has to feel that he's in the hands of the upper force like a baby who is being taken care of, washed, and fed, and so on. That's how he needs to feel in the hands of the Creator.

Student: If he doesn't feel it, he only knows that it is so mentally, intellectually.

M. Laitman: So, to yearn for that state and do all kinds of actions that seemingly will sort of train him for that, attract him towards that.

Student: He says in the most difficult state, when you grow stronger, you are rewarded with the greatest lights called the exaltedness of the Creator. How to grow stronger in the most difficult state?

M. Laitman: The hardest, I don't know what Rabash can envision to himself, I can't.

Student: How to grow stronger in the toughest situations?

M. Laitman: Only through connection between us. There's no more. Only connection.

Student: When he says that he should take the judgments and the foreign thoughts of his friends, what does that mean actually? Can a person tell if these are his foreign thoughts or his friend's foreign thoughts?

M. Laitman: It doesn't matter. He accepts it as his own.

Student: What should he do with it?

M. Laitman: By that, he corrects them. The Creator already arranges that.

Question (MAK 22): (50:32) What does the Se'ar, the hair, mean in the spiritual context, and how is that connected to our limited physical reality?

M. Laitman: The Se'ar, hair, also comes from limitation, also means storming, Se'ar, where he realizes that he has no strength to overcome what he's facing, even though in a different situation he would overcome.

Question (Rehovot): (51:25) It says ‘and he casts his mantle upon him.’ What does that mean?

M. Laitman: That if he would replace his desire with a different desire, then he would know what to do. He just doesn't know what to do with himself.

Question (Brazil): (52:42) How can the Ten acquire a discernment of everything and not be satisfied with enough? He distinguishes between everything and enough.

M. Laitman: The Ten is the combination of forces that exist in the general reality, and it can work with these forces across different connections, different directions in order to examine, and see, and determine that the Creator is right.

Question (Petah Tikva Center): (53:50) There are so many discernments in the article, so many topics that Baal HaSulam covers. What should we focus on and take into our work?

M. Laitman: What each one feels that he's inclined towards.

Student: And how does that become a mutual thing? One is asking about the mantle, one is asking about the disturbances.

M. Laitman: You'll see how the Creator arranges that. In the meantime, you make an effort, and then you will see how the Creator orchestrates all of your tendencies to some, to one simple thing. All of this only comes from the concealment.

Question (Petah Tikva Center): (54:50) There's another interesting question here: it says that the wicked ones, of course everything is inside a person, and it says that the wicked ones cause the growing of the extension of the lights because without foreign thoughts the person wouldn't go to work above reason, so they're they're also worthy of receiving something because they they caused it

M. Laitman: Well, that's always in every place in the Torah where the wicked are punished, then where is their punishment, where is their gain…

Student: Also, the foreign thoughts too, which the public caused to draw exaltedness over them, that light remains in them, so they are receiving it later. So, what is that later stage?

M. Laitman: At the end of correction, I assume.

Student: So it's not our calculations?

Question (Petah Tikva Center): (56:04) It says when a person sees contradictions to His guidance of the Good Who does Good, it's only because he needs to extend light over the contradictions. What does it mean to extend light over the contradictions?

M. Laitman: That the contradictions are such that it is impossible for man to, with his intellect and according to what appears to him throughout the path, to compare and calm things down. But there has to be an appearance of the upper light here at a degree of truly the upper light, and then all of these contradictions calm down.

Question (Petah Tikva Center): (57:14) There's a beautiful example in the article about someone who makes vessels out of bowls of clay. He makes these vessels, right? He says that's the main thing, the deficiency that it can later be filled with light. We typically speak about having to awaken the light from the side of wholeness. How can we make the right holes, cut the right holes, deficiencies between us, because inside of the light, I don't know, there's not always enough force, is enough deficiency to to awaken it. What can we take from this example between us?

M. Laitman: In principle, we need to take from this article the …the path that everything is solved by exertion above reason. Whatever we're facing, if we see it above reason, we will see the solution and how to get to it.

Question (Petah Tikva Center): (58:54) About the incorporation, he tells his friend and the whole world I see the first time. He talks about incorporation, and thoughts, and opinions. Where does it come from?

M. Laitman: From the fact he didn't know before.

Student: From the fact that what?

M. Laitman: From the fact he didn't know before.

Student: But he doesn't talk about the incorporation in the desires but in the thoughts. How can we use this? Can we use this? How do we incorporate with the thoughts of the group, of the Ten?

M. Laitman: All of our corrections are through incorporation in our thoughts.

Student: How do we do it? How do we do it in the thought? I want to uplift the thought of the Ten, of the group. How do I do it?

M. Laitman: Become incorporated with them and try to do what they think.

Student: Is the deficiencies supposed to strengthen the group?

M. Laitman: I didn't understand.

Student: Specifically in deficiencies that are supposed to strengthen the group, is there a way to do it? You said that exertion above reason. You said about exerting above reason. What's so special about exertion above reason?

M. Laitman: That you exert, you labor even in a place where you don't see a response or a benefit, but a place of work.

Student: This is more or less our exertion, our work, because we are working in concealment, right? So, exertion is mostly above reason, no?

M. Laitman: Not that it's above reason, but it's in concealment.

Question (Petah Tikva Center): (01:01:50) Rav, how can we add in exertion above reason?

M. Laitman: To add in labor above reason, we can do that on the condition that the place where I need to labor appears, and then I approach that, and I try to clarify that, and I discover that I can't. I don't have the power or the mind to do that. And then I work in faith above reason.

Student: But there's no pleasure in this state, it's all exertion. What pushes a person to exert above reason?

M. Laitman: It all comes to the benefit of the host, the Creator. Meaning, the Creator is like the host, and when you work above reason, you work for Him.

Student: And what pushes a person to exert for the host?

M. Laitman: Because it's important to him. He created for himself the greater importance of the Creator, greater than himself, and is capable of working on it with an effort called above reason.

Student: He writes, this is called above reason even though he doesn't understand what it's being told, nevertheless, he does it? What does he do?

M. Laitman: What he's told.

Student: And where is his reason, the reason that objects, that jumps, that demands?

M. Laitman: The reason which resists.

Student: You said if a person would exchange his desire with a different desire, he would know what to do. With himself, he doesn't know what to do.

M. Laitman: Yes.

Student: What does it mean to exchange my desire with whose desire? What desire?

M. Laitman: That's in general. We know how to explain to each person what he needs to do, what he's lacking, even though to ourselves we don't know.

Student: So how do you use the force of the Ten, of the society? It sounds like a person alone cannot exert above reason, he cannot move himself in that direction. So, how do we create such an environment, such an atmosphere that will push us to exert above reason?

M. Laitman: Basically, he writes that.

Student: It's between the words, it's not clear enough.

M. Laitman: It's not between the words, it's in the actions that we do. We then scrutinize what it means above reason.

Student: Where is the place of exertion above reason?

M. Laitman: By having to find solutions that are above our reason.

Question (Petah Tikva Center): (01:06:55) Why the Torah guides us to distance ourselves from wicked people? It sounds like we have to incorporate with them, actually.

M. Laitman: That's disturbances on the way.

Student: Also, each one judges according to his own flaws. There's negative discernments that he corrected, and the other shows him. But is it possible that it exists in the other but it's corrected in him? Because he says that you have to incorporate in the flaw you see in the friend even though it's corrected in you. If you don't correct the qualities of the friend, you're incorporated in his hell. So, when you judge according to your own flaws, relative to which discernments is this about?

M. Laitman: It's that you have to justify the friend in such a way.

Student: You have to correct it for him. So, what's the difference between ignoring the evil you see in the other and correcting it?

M. Laitman: Correcting it, that's clear to us. We just discussed it. And to…

Student: Ignore. To ignore when I see evil in the other?

M. Laitman: Yes.

Student: It seems like I'm not really correcting it. I ignore the evil, and I connect with the friend. I'm asking about the difference between correcting something and ignoring something.

M. Laitman: If you ignore, then you're not correcting. That's clear. You are creating such a system in yourself that you're basically right.

Student: I want to connect with a friend, and for this connection to be a correction, for it to correct the evil. So, what do I have to add on top of the regular action of connection? Typically I look at his point in the heart, our mutual goal, and I kind of ignore the evil. I put it aside. I don't know if I'm correcting it. I am asking what does it mean to correct the evil?

M. Laitman: Let's say that you, on top of the recognition of evil in a friend with respect to you, you ask the Creator to correct his evil. What else is missing?

Student: Nothing is missing, it's just very direct, it's a very direct request.

M. Laitman: It is direct because, well, in truth, it's incorrect. The truth is it's incorrect because you don't discover it through the sense of love.

Student: I got it.

Question (Petah Tikva Center): (01:11:00) How can we rise higher and higher? He writes here, what are deficiencies in the work of the Creator? He says that through deficiencies, it makes us climb higher. What does that mean, these deficiencies in the work of the Creator?

M. Laitman: Probably there are, well, let's say, incomplete things.

Student: He says, but if one descends, he comes to a state where he cannot remain like that, and that state pushes him to ask for the exaltedness of the Creator. How to get to a place where a person doesn't agree with staying in that state, how finding faults actually pushes him to advance forward and not to stay in the lower state.

M. Laitman: I think that he was before in other states, he wanted to be corrected. And now he is given this state of descent, and he has to just ask for correction.

Student: So, from past attempts that he was in, and he discovered how much the Creator by being down, He gives us the strength to rise, that gives us the power to continue to ask of him for that power?

M. Laitman: Yes.

Question (Latin 8): (01:13:11) How can we discern if I'm working above reason or within reason?

M. Laitman: I didn't understand the whole sentence.

Student: The friend is asking, how can I discern whether I'm working within reason or above reason?

M. Laitman: Within reason and above reason, where he is?

Student: Yes, how to discern when I'm working with the state before me if I'm working still within reason, or I'm here already above reason?

M. Laitman: I don't think a person can ask that and to learn from this, how can he understand where he is? No. Let's continue this way.

Question (Holland): (01:14:53) When a lot is above reason, it causes the other lot to be for Azazel. What does that mean, Rav? In the beginning of the lecture, it is about one destiny for Hashem and one destiny for Azazel?

M. Laitman: Since in one action, he kind of scrutinizes both.

Student: Both? How does that work? So, you have to go faith above reason?

M. Laitman: Yes.

Student: And then, it causes the other to be for Azazel. So, what is Azazel here?

M. Laitman: The second is automatically to Azazel, where if he is in one that is all good, then the other one becomes all bad.

Question (Kyiv 1): (01:17:01) We read about the incorporation. It's written that foreign thoughts that are caused by the collective, a person has to draw the light upon them. How do I draw light upon the collective? How do I bring happiness to the vessels of the collective?

M. Laitman: You connect with those friends. They begin to choose correctly their actions, and then you connect with your friends.

Student: How do they start choosing their actions correctly as a result of my actions?

M. Laitman: Since you work together, ask together, ask one another, argue between you, what is holiness and what isn't?

Student: What should we scrutinize? What is holiness and what isn't holiness? How does it bring the light as a result to the group?

M. Laitman: The light brings it in a way that you start thinking like the light. Meaning you try to behave, think, act like the light.

Question (Petah Tikva Center): (01:19:11) It's written, who is the blind is my servant, and who is deaf is my angel. But a person says they have eyes and shall not see, they have ears and shall not hear. What does that mean?

M. Laitman: That with those vessels, for the light of Hassadim and Hochma that a person is born with he cannot distinguish between the truthfulness of the state. Rather, he needs to resemble himself to something. So, it's not with the vessels that he's born with that he can see spirituality. He has to receive new vessels.

Question (Petah Tikva Center): (01:20:36) Continuing the friend’s question, he gives the example of Joshua, that nothing evil ever went into his ears. What is that quality? What is that attitude?

M. Laitman: I don't know. When I get to that, then I'll be able to tell you about it.

Student: So, what's the advice to be blind and deaf towards what a person sees or feels?

M. Laitman: That we need to yearn for something like that.

Student: To yearn to just ignore everything I see or feel?

M. Laitman: Yes.

Student: So, what should I see and feel?

M. Laitman: The opposite.

Student: What am I comparing it to?

M. Laitman: To depict what it means to be in sight and feeling only good and real things. And then you'll see the corrected world.

Student: The whole article is saying how the contradictions and the judgments are necessary to advance.

M. Laitman: Yes.

Student: So, what's the advice of shutting your eyes and ears and you don't see the bad things?

M. Laitman: Right.

Student: So, how can you advance?

M. Laitman: So, you see that you can't advance.

Student: And then?

M. Laitman: And then you pray.

Question (Petah Tikva Center): (01:22:19) He writes that in the worst state, when you strengthen yourself, you're rewarded with the greater lights called the greatness of the Creator. How can a person see or define his state as a difficult state? I see if a person has a disease or big trouble, he runs, he prays, he does a lot of actions. And with small problems, he tries to solve it alone or hope they just go by. How can you be rewarded or define our state as a difficult state? If we don't have greatness of the Creator, so our state is difficult.

M. Laitman: That you don't have towards what to discern your state, to scrutinize it. You're like a ship on the sea without sails.

Student: There's a routine that a person organizes to do this, to study like this, to connect to the friends like this. And he feels that usually he's okay with himself. But he doesn't advance either.

M. Laitman: Yes.

Student: So what magnifying glass should a person have to see that every day his state is difficult? That if he wasn't in attainment yet, that's a difficult state. How can we increase our problem that we're not in attainment and call that a difficult state?

M. Laitman: That he doesn't have the correct discernment for himself. What is considered a difficult state, or easy state, it's not real.

Student: Where do you take the right discernments from?

M. Laitman: Where does it begin?

Student: Where can I get the right diagnosis to my state and not from my brain? How?

M. Laitman: Where do you take it? From the friends. From the study. From the gap between you and the nine friends? From that you take the correct discernments.

Question (Petah Tikva Center): (01:25:15) He writes that in everything we call the reason, a person has to try and work in happiness. Even if he doesn't have happiness from this work, he has to feel sorry about it.

M. Laitman: Yes.

Student: What is the happiness that a person searches for when working above reason?

M. Laitman: As if he is in the state of solution of all that he's concerned with.

Student: He's dealing with some foreign thoughts, incorporation, and then he says, okay, I'm asking for the forces to go above reason…

M. Laitman: Yes.

Student: And that I will be in gladness…

M. Laitman: And then I will be in joy.

Student: In order to feel the happiness, or to make joy?

M. Laitman: I don't need anything besides that.

Student: So, it's happiness like a person is happy from something he feels good with? Or is it happiness for the work to be correct?

M. Laitman: It's joy that he is happy because his work is correct.

Student: He also says that happiness is a mirror from good deeds, or it's a result?

M. Laitman: Yes, and then he sees.

Student: Could it be work above reason without happiness?

M. Laitman: I don't think so.

Student: So, it's like a way to check if it's correct?

M. Laitman: Yes.

Reader: We can go to another short article about the awakening from above.

M. Laitman: Yes, okay.

Student: So, a song or straight to the article?

M. Laitman: Yes, straight.

Song: (01:27:51)

קבלה מדיה

קבלה מדיה

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

לקבל כדי לתת, עם אלכסנדר גראנט

לקבל כדי לתת, עם אלכסנדר גראנט

לקבל כדי לתת, עם אלכסנדר גראנט

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