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

Daily Morning Lesson: October 24, 2025

Part 1: Recorded lesson – Dec 16, 2021

Baal HaSulam. Shamati 127. The Difference between Core, Self, and Added Abundance

Reader: Hello friends, in the first part of the lesson, we will watch a recorded lesson from the 16th of December, 2021. Shamati 127, The Difference Between Core, Self, and Added Abundance.

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Reader: Hello, we are reading from the writings of Baal HaSulam, Shamati article Number 127. The Difference Between Core, Self, and Added Abundance. You can find the study material on our website and in the Arvut system under the study materials button at the top menu and you can also send questions through the system. Shamati 127, The Difference between Core, Self, and Added Abundance.

M. Laitman: Yes, we have many discernments in our states that we go through and we always need to differentiate between the core, the reason, the result of it, and the accompanying results—the desired ones, the undesired ones. And to see what's the main thing and what's not important, what is important and what we should fear and what we should distance ourself from. What we should come close to, what we should adhere to; and, therefore this is how we need to see these things in every single situation; to differentiate between the core, the self, and the added abundance, please.

Reading: (01:56) Shamati 127. The Difference between Core, Self, and Added Abundance

Sukkot Inter 4, September 30, 1942, Jerusalem

It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin, and the core of the degree in ZON is Vav and a Nekuda [dot]. This means that, at its essence, Malchut has no more than a dot, a black dot that has no white in it.

If one accepts that dot as the core, and not as something superfluous that one wishes to be rid of, but moreover, he accepts it as adornment, it is called “a handsome abode in one’s heart.” This is because he does not condemn this servitude, but makes it essential to him. This is called “raising the Shechina [Divinity] from the dust.” When one sustains the basis as his core, he can never fall from his degree, since there is no departure in the core.

When one takes upon himself to work as a black dot, where even in the blackest darkness in the world, the Shechina says, “There is no place to hide from You.” Hence, “I am tied to Him in one knot,” “and it will never be detached.” Because of this, he has no cessation of Dvekut [adhesion].

If some illumination, called “addition,” comes to him from above, he accepts it by way of “unavoidable and unintended,” since it comes from the Emanator, without the lower one’s awakening. This is the meaning of “I am black, but beautiful,” because if you can accept the blackness, you will see that I am beautiful.

This is the meaning of “Who is gullible, let him come here.” When he turns from all his engagements and wants only to work in order to benefit the Creator, and works by way of “I was a beast with You,” then he is rewarded with seeing the final perfection. This is the meaning of “a heartless one, she said to him.” This means that since he was heartless, he had to be thoughtless; otherwise, he would not be able to approach.

But sometimes we encounter a state of Shechina in exile, when the dot descends to the separated BYA. At that time, he is called “As a lily among thorns,” since it has the shape of thorns and thistles. In that state, it cannot be accepted, since it is the domination of the Klipot [shells/peels].

This comes through man’s actions, as man’s actions below affect the root of one’s soul above, in the Shechina. This means that if a person below is enslaved to the will to receive, he thus makes the Klipa [sing. of Klipot] reign over the Kedusha [holiness] above.

This is the meaning of Tikkun Hatzot [midnight correction]. We pray to raise the Shechina from the dust, meaning to elevate it, to be important, as above and below are calculations of importance. And then it is considered a black dot.

In the Tikkun Hatzot he prevails and says that he wants to keep the verse of “Libni and Shimei.” Libni means Lavan [white], and not black, and Shimei means Shmi’a [hearing], meaning reasonability, which means that assuming the burden of the kingdom of heaven is a reasonable and acceptable matter for him. And the Tikkun Hatzot is the Tikkun of the Mehitza [partition], the correction of separating the Kedusha from the Klipa, meaning to correct the bad feeling within the will to receive, and connect to the desire to bestow.

Golah [exile] has the letters of Ge’ulah [redemption], with the difference being the Aleph. This means that we must extend the Aluf [champion] of the world into the Golah, and then we immediately feel the Ge’ulah. This is the meaning of “He who could guard the harmful must compensate the harmed with the best kind that one has.” This is the meaning of “when there is judgment below, there is no judgment above.”

M. Laitman: I think that we need to read it again and then we will see what we can add.

Reading: (08:44) Shamati 127. The Difference between Core, Self, and Added Abundance – Twice

Sukkot Inter 4, September 30, 1942, Jerusalem

It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin, and the core of the degree in ZON is Vav and a Nekuda [dot]. This means that, at its essence, Malchut has no more than a dot, a black dot that has no white in it.

If one accepts that dot as the core, and not as something superfluous that one wishes to be rid of, but moreover, he accepts it as adornment, it is called “a handsome abode in one’s heart.” This is because he does not condemn this servitude, but makes it essential to him. This is called “raising the Shechina [Divinity] from the dust.” When one sustains the basis as his core, he can never fall from his degree, since there is no departure in the core.

M. Laitman (Source Text/commentary): (10:09) Is it clear thus far – about this part, is it understood? If a person wants to work only in bestowal and no more just to have the opportunity to give to bestow, and by that he tries to find his foundation his life his existence in the group, in the world, in the Creator. Then this is the correct foundation, this is called this smallness, this Katnut is called, There’s not too much or too little that no more or less that would be praised or denied and this can be in spiritual reality this way. I’ll read this also:

It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin,

As if there is more than what a person needs to exist in spirituality then there’s a cessation the light departs

And the core of the degree in ZON is Vav and a Nekuda dot.

Meaning the light of Hassadim and the vessels of bestowal that sustain a person in spirituality in a manner that he is adhered to spirituality in Katnut, in smallness.

This means that the Malchut in its essence has no more than a dot a black dot inside the white light

And it can exist this way and less than that it cannot be because that’s her nature; and more than that she doesn’t want to be. She just wants to be in bestowal just in the world of bestowal. Therefore, the essence of reality for Malchut is that black point – that black dot. If I when I understand myself I never the less I am the desire to receive and I have nothing to start with I just want to exist in the white light the force of bestowal where I will exactly be as a drop of semen inside the womb, inside the Creator. So, she is a black dot that has no white in her – it’s the nature of this dot and

If a person accepts that dot as the core and not as something that’s superfluous

Meaning that he doesn’t want anything: I have this I am also differentiated from the Creator by this. But this dot if I adhere her to the whiteness I am not separated, and more than that I don’t want, yes? That one wishes to be rid of it, I’m willing to exist in a manner in which I nullify myself towards the force of bestowal no matter what but never the less,

He receives this as an adornment

As its a very special thing that I as a creature cannot be in a state that is closer to the Creator,

Which is called a handsome abode in one’s heart.

Why can’t it be other than that all the additions that I will receive afterwards and the black dot I will engrow it, it will be at the expense of the upper light. But rather I myself when I make a calculation with myself where I am towards the Creator, I remain in that black dot completely nullified before him. So, if he wants to be that way where he does not condemn this servitude but makes it essential to him. This is the main thing, just to remain nullified. And each time there are additions, to nullify them and nullify them, and remain mainly that black dot inside the white light. This is called, To raised Divinity from the dust, the raised Shechina from the dust. Where gradually, slowly, slowly, all these discernments that are in Malchut, after the sin of the Tree of Knowledge, after the shattering of Adam HaRishon. We need all those dots, all those points of connection between Malchut and the Creator, to correct. This is called, To raise Divinity from the dust.

And when one sustains this basis as his core where the main thing is to nullify and no more than that,

Upon all the states that take place on him,

Then he can never fall from his degree ever because there is no departure in the core.

Meaning this takes place as the core of one's existence, where I need to, in every place, in every state, to bring myself back to nullification. Then, from these points, from these states, from these situations in which I nullify, from that I raise my foundation, my base, by which I can then, later, also rise to additional degrees. Meaning to nullify also, but in such cases in which I am not a dot, where I nullify everything; but rather where I can also receive. And in what I receive, also be nullified, that's already considered that I'm growing in spirituality. Any questions thus far? I'm asking thus far and no more than that and, therefore, whoever asks should be certain that our questions are from this and not from something else.

Question (Kyiv 1): (17:16) Exactly how to remain in this state?

M. Laitman: In any given moment, you have to watch over yourself, protect yourself where you don't want anything except for nullification. When you will have this approach towards the core, the essence of the approach – where you truly don't want anything except to nullify – then the states that you will want, additional states in which you will also be able to nullify will come. And more to nullify and more to nullify; then from this, you'll begin to compose your spiritual world. Okay, well think about it.

Student: To annul relative to what? The Ten? The friends?

M. Laitman: To anything that belongs to spirituality. Yes or altogether, your attitude towards life where you, from your life altogether, don't want anything except for nullification towards the Creator. And to expand your nullification towards the Creator—you can from the very first point and that's through the Ten. If you nullify yourself towards the Ten in order to adhere to the Creator, then you build from the Ten, what we call Shechina, which is what he will talk about later.

Student: What does it mean that I accept it flexibly?

M. Laitman: Well, that's how you make of yourself—that you want it to be that way, – it's not that you do it because you have no choice. But, rather, you do it because you appreciate this, that for you it is truly a great jewel, something important, something that is important. That, even though from your nature you don't want this because your nature is the will to receive. Therefore, according to your nature, you are not drawn towards this but you want it to come to you as an addition in such a way that it will be the most important. That's why it's called, An adornment: an adornment is something that is precious, it's valuable but it doesn't have to be—I can live without it as well. Therefore, this is how we need to relate to our development.

Student: It says that because of that, you will not depart from a degree?

M. Laitman: Yes, if a person is concerned only for the precious, only this point, this dot, which is the core for him and to nullify above this point even more and even more. It's as if he's expanding this point more and more, then he won't fall. On the contrary, this dot becomes his core, his foundation.

Question (Moscow 1): (20:58) Is it like an open heart? Is it the same to hold on to this adornment?

M. Laitman: No, it's not written about it like that, so don't ask about things that don't belong to this paragraph. Even use the words that you see here. The open heart is much more.

Question (Moscow 3): (21:29) In this excerpt, it says that if you can receive the blackness, you can see how beautiful I am. In your explanation, it seems clear how to do it but in practice, I see that when the darkness comes, the blackness, then you just wait for when it will be over. You can't work in it like in the light.

M. Laitman: You need to try and see inside the darkness, that the Creator has concealed there, and the darkness that you see is because of your attitude. There's actually no darkness in the world, in reality, but rather, your attitude builds the darkness. This is why there is no problem here, try to see the reality of the Creator in each and every state. And then, specifically, as dark as things are, if you try to relate to it above your desire to reveal, to understand, to feel. But rather in the desire to bestow, then it will work out that from the darkness, you'll start to see the light which means that you're being given an opportunity to reach revelation, to reach the light.

Student: Is there a duality in this? I mean, naturally, you are asking for the change but from the field of the Ten, but is there something else? Is there a certain duality here?

M. Laitman: Certainly, we have the Aviut, the coarseness, which is to discover and to feel and to understand and to enjoy and to control. We have Aviut, we have coarseness and this coarseness is constantly growing. Upon this, we build our opposite attitude, where we want for the Creator to rule, the quality of bestowal; our devotion will grow, that we are willing to remain in this state. And, specifically, through this darkness, through this black, I want to discover that it's not darkness, that darkness is relative to my will to receive and towards the desire to bestow, I want to discover it as light. Where do I have this desire to bestow? Where in darkness that shall shine out of darkness, light; this is what I want and this is how we work. Slowly, slowly, we grow from the darkness and this connection—we reveal a new attitude towards it and this is how we advance.

Student: It turns out that inside of me, I'm still in the dark but inside the Ten, it's light?

M. Laitman: Alone, this is really very difficult and even impossible we could say, but, well, you'll see in the morning, when you have a lesson, there. When you come to the lesson and when you sit down and connect with the friends – not either virtually or physically, that's not too important already, we are already used to feeling one another through the internet lines – and see how much of a change you have in your state. Relative to life, to spirituality, altogether to what’s outside of me, to everything, the extent in which incorporation with the friends leads you to another degree. You start to relate differently towards life, towards connection, towards the Creator, to reality. This is all not because you received some wisdom, but rather you received a connection with the friends and in that, in this connection, even though you don't yet control it too much. But you already start to feel that, from this, you're starting to have, seemingly, a new world. See, this happens to each and every one of us, the moment we are incorporated with one another prior to the lesson.

Student: Can I even make this transition to come out of myself? Is it possible to truly come out and enter the Ten?

M. Laitman: Try, of course, each of us can, anyone can, even people that don't belong to the wisdom of Kabbalah. When they enter a certain event where there are several people, they're incorporated, integrated in that event. That's the whole matter of the control of the environment over a person, the influence of the environment. Yes, that's how it is: go, even to a parade that there is in the street. People are walking, thousands of people and it doesn't matter what parade it's about. They could be fascists, communists, socialists– it doesn't matter what – a procession of the, what? And they could be even against you, and you'll see how it influences you. That's the influence of the environment over a person. Try to be amongst them, you'll start to think like they do – that's nature, that is nature.

That's why when I come to the lesson, I always measure myself, where I am prior to the lesson. I usually wake up an hour before the lesson, at least, and then I feel myself – although I read the article and a few other things like that before the lesson, in order to come to the lesson already somewhat ready for myself. But, afterwards, when I hear that you're starting before the lesson, the time of connection, even though it's just fifteen minutes, I would do another five minutes maybe at least. And then I'm incorporated in you, in all the friends; I don't feel that you're students, I feel that you're friends, that you're my friends. And then I'm incorporated in you and then I have towards the lesson, within that fifteen minutes – the spirit and the mood and upliftment and preparation – that is completely different than that which I prepared myself prior to that. This is the influence of the environment upon a person and, through this, we need—this is something we need to use.

Student: Each day anew I have to come out of myself and be born in the Ten, and have to agree that it will happen every day from the beginning?

M. Laitman: If you advance in a good pace, then it will be several times a day; that's called, And they shall be new in your eyes. To the extent in which, later in spiritual degrees, you'll feel at any given moment, let's say every minute, that you have disconnection and you need to return, disconnection and you need to return. Because in each of these approaches, in and out, back and forth, back and forth, from spirituality to spirituality, you're raising a Reshimot, a record from the shattering.

Question (PT 31): (29:53) You describe the state where we want, we are searching for the opportunity for annulment. What makes the change from a state where it repels me to a state where I yearn for it, I am looking for those states?

M. Laitman: The possibility to annul or to express?

Student: To annul, to annul.

M. Laitman: Okay, annul.

Student: The question is, what causes the change from a state where it repels me to a state where I search for and yearn for those states?

M. Laitman: Because I see that I'm thrown each time from my thoughts of spirituality; that every single thing that's outside of me in my environment, even my corporeal environment. In the streets, in every place where I hear, where I see, through my five senses. All those deviate me from that inner contact towards spirituality, towards the Creator. I, inside, meaning inside my heart, I want to be connected to the Creator, but all my five senses are pulling me outwards. They're giving me all kinds of—here I hear something, here I see something and thoughts come and all kinds of things. How can I sustain myself in a permanent connection with the Creator, through the group and spirituality as we need to arrange these things in a good, basic way, permanent way, I don't know what to do? I constantly, it comes out of me, it leaves me until I begin to feel that I have no choice but if we don't hold on to one another in the group, I myself am not capable. I see something, I hear something, I disconnect, and even if I don't disconnect, I start to feel that I want to run away from that point of connection I have with spirituality. Then, I understand that, only if we work on this together, that's called, One will help his friend, but we're sitting in one boat and each of us is not capable of holding on to this boat. Only one's friends will, if they hold on to me and I hold on to them, then in such a way we can be saved and to even advance. To be saved, meaning if we hold on to one another in what we have and to progress is if we, from that connection between us, turn to the Creator and demand from Him to pull us. That, our ship that we're in, that we're already connecting, that's the ship, the boat, yes? That connection of ours is the walls of the ship or the boat; then, we ask the Creator to draw us, to pull us forward, from our ego, from our separation, from our states and this is how this takes place.

Student: You said, hold on to one another, friends are holding on to one another. How do I hold a friend, what do I have to hold and how?

M. Laitman: I know, egotistically, that I'm dependent on him; that I myself am not capable of exiting my state, it will be like this forever and ever. Egotistically, I think that way and then I'll die just like I am now without any benefit, without any spiritual result. What could I possibly be, how will I draw myself from this egotistical state, yes? This is only by friends helping me because I can't. There's no way for one to save himself from the house of imprisonment. And then I must have them help me, for them to pull me, for them to throw me a rope, and then I tie myself to this rope, meaning my connection to them, and then they can raise me upwards – only in such a way.

Student: How do I do it? I ask them, talk to them?

M. Laitman: Yes, even talk to them. We need to make an agreement between us. The agreement between us is called, Arvut.

Student: Back in the day we had a charter of sorts.

M. Laitman: Okay, we'd made some kind of a contract, a bylaw. And what did we do with it?

Student: So, we have to write it again?

M. Laitman: No, we need to renew it within us. The fact that it's written, it's written. Everything is written.

Question (ITA 4): (35:42) You touched on a very powerful point, something that's happening, keeps happening to me and to all of us. And more than that, when looking for this disconnection, we're not in contact with the Ten, we're in contact with corporeality. And inside this disconnection, this detachment, there's a lot of fear. As if we're something very light that we have no need for, it causes us a lot of fear. So, I'm asking, how can we organize, as you said, a group or something so that in each moment, there's this, there's this wheel that we can?

M. Laitman: Listen, the problem is that we are not being helped by one another, we're not getting assistance from one another – we're not using the assistance of one another. One cannot do anything, it's just a piece of ego. Only the other can take him out of it; and also the other doesn't have that enough. But if nine towards one – as we learn in the spiritual Partzuf – yes? Because nine towards one operate as light towards the Malchut, towards the vessel. There are nine Sefirot and Malchut, where are these nine Sefirot from, where are they in? Because nine want to help one, then they seemingly pass to him, in this desire, the upper light. The Creator is inside them but that Tenth that needs the help has no connection, has nothing. Without them connecting to him, he is dead, not capable of a thing. Except for the point in the heart, which he can connect to them, they can connect to him, other than that, he doesn't have a thing. That point is that it has, that's the point that has no whiteness, meaning it cannot be in bestowal or in anything. Therefore, when friends connect to some, to a certain friend, they can supply him everything under the condition that he nullifies before them. And also to help him, nullify towards him they need to influence him with that, to give him examples, help, and to do so. Therefore, the fact that you're saying that it's hard for you and that you can't, you're right, of course you can't, and it's not only hard, it's impossible. Where is the influence of the environment upon a person? That's the main thing: If there will be no such bestowal of the environment, a person will remain as he is. The Creator arranges bestowal for us. We read this from the article, which article, from the Arvut, from Matan Torah, The Giving of the Torah and the Arvut. The Creator gives such states in the giving of Torah and Arvut after a person discovers that he is in darkness. That he is in Egypt, yes? And then, from that he can try to connect inevitably with the others, and that's how it is with each of them, and each commits to help the other from the darkness, because otherwise they cannot exit, that it. And this is how the work is, we read about this – about every single thing – so let's, this story, this theater, let's constantly implement it inside of us. I have no chance to do anything if the environment doesn't help me.

And my work is, first of all, to nullify before the environment and I can nullify towards it only under the condition that I will receive examples from them. And this is how I am between them, and I see that they're acting, playing towards me – that they're big, connected – and this influences me, this influences greatly. There's no choice, we need to begin to work this way; we're wise, we already read most of the articles of Baal HaSulam and Rabash, but we need to try to implement this.

Student: Is there an awakening from below, from the Ten, when we are helped by one another? When we are in Arvut in the Ten, when we support one another, is that considered an awakening from below?

M. Laitman: If our work is in it, then of course it's an awakening from below. If we understand that we have to connect between us, and we try to connect, and we see that we can't connect, we cry to the Creator to connect us. This is an awakening from below, the Creator is helping us – we connect a little bit. What are we doing with the connection between us? We have to pull ourselves from below up, from reception to bestowal. Again, we turn to the Creator to help us, but we turn to Him all of us together after we're connected. We make such efforts, we feel something or we don't. Let's say we don't feel anything, then we turn to the Creator and we demand from Him: So help us, please, to feel that we are connected and that we are asking of You. And that You are hearing us and You are pulling us up and out from within our deep pit. But those prayers of ours now, they're called, The prayer of many, the prayer in the public, when we connect together and we ask for something together, it's totally different because this is what works on the Creator. The cry of one does not work, this is called, A cry in the desert, a voice in the desert – there's a concept like that. But when we connect, even a few of us, not many, and we ask together as much as we want to bring our hearts together and then from within the common heart to demand of Him, this certainly receives a response.

Question (Moscow 6): (43:51) We talk a lot about the influence of the environment upon a person, but practically we see that that doesn't work at all. Let's say a friend comes to the lesson from the middle of the lesson, permanently, it takes a long time, he changed the clocks and everything, and nothing changes. There's friends that keep this from the beginning, they sit in the lesson, but they can't influence that friend. There are many such examples. What are we doing incorrectly, how do we do that?

M. Laitman: We have to pray that He will have the strength to arrive earlier, pray. Ask the Creator together – you don't need to stand up and ask together the same day, the same time, the same physical space. No, you set a time, it's recommended to have a certain time that you decide on, and then at that time you all turn towards the connection between you. You ask the Creator to connect you and you then turn to the Creator that's in that connection. That, through this connection you're raising MAN for the friend who awakened and then called us and joined us on time for a lesson. Try to do it and you'll see how it works. If it doesn't work, look for the problem that you have between you on how to connect.

Question (KabU 3): (45:55) You say that the coarseness is constantly growing, so by us improving the connection between us, if we diminish the coarseness or, on the contrary, amplify it for more corrections?

M. Laitman: No, no, we don't work on the coarseness at all, we work only on the correction: How to correctly use this coarseness that is revealed. That's it, and I don't care about it, in truth, I have to understand and this is an important point. Listen up, I don't care about my own state. This means that the person performs their restriction, I don't care about it. Whatever state I receive, I receive it from There Is None Else Besides Him, from the Creator. Hence, I don't care about what to receive; rather, what's important for me is how to correctly respond to what I'm receiving.

Therefore, my Rosh, my head is not focused on what I received, but on how to respond to it, meaning I seemingly skip over what I received from the Creator and I immediately look at my reaction to it. How can I immediately improve my reaction: That everything I receive is to my own good. It's all from None Else Besides Him and what can I do from this point towards connection and adhesion and gluing this connection with the Creator? That's really the direction that we have to have practically.

Question (PT 6): (48:00) To receive the work as far as adornment as the handsome abode of ones heart, that he does not get the work as work, but as how to get this work and to enjoy this work and not to receive it as work?

M. Laitman: This work is the steps that I take towards my end of correction, everyone's end of correction, this work is the correction of the general soul. We don't have anything more than that, rather, each and every moment, the Creator reveals new Reshimot, new records, and we have to correctly locate them, detect them and add them to the correction. Whatever He reveals, He reveals a broken will to receive, more and more and more of it, and we have to add it to our correction. That's my work, that's why we have to count our seconds in life, so that in each and every second, I can discover how distant I am from Him, and I correct it.

Student: How do you jump on every opportunity that comes to you in joy? You receive it with happiness and not as some other burden?

M. Laitman: That depends on whether you are inside a command or a special forces unit that's going to work to overcome, and that's how it sees life, and that's how everyone is planning to overcome, help the others, then it's possible. As long as you don't separate in your heart and soul and you feel that we're constantly performing these corrections.

Student: He writes at the end of the first paragraph, And when he observes this core as the main thing, he cannot fall from his degree ever because the main thing is that there's no departure in the core. What does it mean that he's keeping this core, what is it?

M. Laitman: The core is that I have a connection to this new point of the desire that each time is revealed more and more and more. And then I use it in order to rise above. It gives me, it's bringing me down and I'm using it to rise.

Student: How do you get to a reality where you don't have dropping from that degree, again? How is there a reality that has no dropping, there's no descent?

M. Laitman: When we come to Hassadim – to the degree of Bina – it's a correction of sorts that I've attained. Where I'm already on the degree of Bina, and the light of Hassadim, I'm holding on to it in a certain permanent way and it doesn't mean that I'm not exerting effort. I have, I am exerting constant effort, and then this degree is in me, Galgalta ve Eynaim, Katnut and I don't fall on it anymore. I just think on how to add;I also thought before how to add, but to add to Galgalta Eynaim. Now I think how do I correct the AHP?

Student: In the advancement between the degrees, aren't there always drops between them? Isn't it like an addition of coarseness that needs to be?

M. Laitman: Of course.

Student: It's not called a fall?

M. Laitman: Of course it's called, A fall each time. Each time a righteous person should fall and get up.

Student: But he writes that there is no fall that he has, the core, the main thing is he does not fall from that degree.

M. Laitman: Yes, because he constantly overcomes it, but it's not like he, it doesn't have a feeling that he's in greater darkness. Otherwise, there's no difference between the states, they must feel.

Student: What does he mean that in the core, there is no departure? Departure from what?

M. Laitman: The core is Galgalta Eynaim, Katnut, smallness; when I constantly try to hold on to myself in the force of bestowal, no matter what. And then in that, I discover what you can add, and anyone who thinks about adding to the force of bestowal will never fall because he is constantly found in an opposite direction to the fall.

Student: What does the influence of the environment build in a person those Galgalta Eynaim?

M. Laitman: Galgalta ve Eynaim by themselves are the forces of bestowal.

Student: But is that as a result of the influence of the environment?

M. Laitman: No, this is according to how much a person connects to the group, and together with the group he becomes one, and then he connects to the Creator. Then the Creator fills the connection between them, and from that, you get Galgalta Eynaim, the force of Bestowal, Katnut, by holding one another.

Question (ITA 3): (53:55) He says that we receive like suffering in this world. Do we need to consider that like illumination from above?

M. Laitman: Everything that comes to us comes from above, There is None Else Besides Him. But the question is, everything comes from above, the question is, how do I take it, how do I process it, how do I respond to it? So, what Kabbalists explain to us, recommend to us: Connect to others first, connect to the friends, build the connection between you. Inside this connection, you will receive all these new discernments and then you will know how to correctly respond. There's a great difference between receiving it by yourself or receiving it in the connection with the friends. Not in each and every friend, but in the connection with the friends. There, you find the spiritual reality, there you find the Creator between everyone, not inside anyone. Or as we say, beyond, behind every friend you find the Creator.

Student: When I'm connected to the Ten, I receive those sufferings and I relate to them like to an illumination that I receive. Is that correct?

M. Laitman: I don't know what you're talking about. Sufferings that I receive as an illumination, I don't know, let's talk simply. I want to be connected with the friends; inside the connection with the friends, whatever I receive, I receive two things. Either something that awakens me towards connection or something that repels me from connection, that's how I should decide for each and every state. And then I make efforts to be connected with the friends. Everything that comes to us – I don't care about the states themselves that come to me – it's not important. Meaning, I'm impressed, excited in a certain form. What's important to me is that on top of them I can establish a stronger connection between us, this is the only thing – only this. I am not impressed by all these different phenomena that are changing the states, I want to be impressed by how do I create a stronger connection on top of each and every state that I get because this is why the Creator is sending them to me, that's it. The scrutiny in that direction is the main work.

Question (Turkey 1): (57:13) Is it up to me to use this black dot? Do I realize this in the Ten?

M. Laitman: Yes, it depends on you, only on you. That's how you need to take it.

Question (KabU 2): (57:42) In your first answer to ITA 4 earlier, you mentioned the point in the heart. Some of us are feeling that the black dot is the point in the heart, is this correct? Or is there something about it that's correct?

M. Laitman: It's correct. That point, when we say this is the black point, later we'll discover it, differently.

Question (PT 29): (58:22) How to identify that the adornment matter is as a result of annulment towards friends, and not through the awakening from above?

M. Laitman: The adornment depends on us, it doesn't come from above.

Question (Unity 2): (58:55) Do we need to do something with this point?

M. Laitman: We should not think about the point, but rather on how can we be close to one another, and turn our connection into whiteness instead of blackness.

Student: We, sometimes, say that we have to advance on two feet, in two feet. Is it right to look at this this way, at our work?

M. Laitman: You can say, but I don't want to talk about it this way, it'll be confusing. We can barely work with one principle, and you are now trying to introduce additional things from the Wisdom.

Question (Moscow 1): (59:46) You once said that if we will define the Creator by the inversion of the states of disconnection in the Ten,. If I always hold the Ten in a feeling that I am turned towards the friends, then there is a sensation that the Creator has come or the feeling of the Creator comes in a revealed manner and then I can even feel those changing states?

M. Laitman: Okay, work this way, let's see, it will be fine.

Question (Petah Tikva Center): (01:00:27) What is the advice to a friend that feels like his point in the heart has turned off; that the lessons do not awaken him, that the friends are not having an effect on him?

M. Laitman: He must talk to them about it, he must talk to them. If he is trying as hard as he can and he can't try any harder and the society doesn't influence him, you have to talk about it – why not? They have a gathering of friends, so he must come there and say, friends, I'm sorry, but I'm trying, I'm putting the effort, but tell me what to do. I heard that only you can help me, and take me from the deep pit. So, what do I have to do for you to throw down a rope for me to tie myself, and for you to pull me out of this deep pit?

Student: The rope that the Ten can throw him?

M. Laitman: The connection with him: Willingness from them, willingness from him. So the willingness from him is to annul towards their help, he can't do any more. But they have to lower a rope, and for him to at least tie himself to this rope. Meaning so he would feel himself needful of their help; otherwise, he remains as he is, and that's what he has to feel.

Student: That he feels, that's not a problem. What does the Ten throw him, what's that rope? What's the advice that they tell him?

M. Laitman: To connect to them. Together, to pray, to do something, prepare themselves for a lesson. To perform all these group actions, what else can society do? Pray for him.

Student: To pray for him, what does that mean to pray for him?

M. Laitman: Think of him, how can we help him? Like when they say here that a friend is not coming, or is coming to half the lesson. So, let us first agree between us, not each and every one, but we all agree between us, that during the day, each time we think of that friend in order to help him, to help him wake up. So, in our awakening towards the friend, we connect from us to the Creator. Then the Creator – through us – can send to that friend that we have now paved the road to his awakening. So, the Creator, through us, is sending to that friend strength, awakening. And in this way, we connect to the Creator and to the friend; we connect to the Creator, thanks to this friend! And we'll make this connection. We bring them together. We connect them, we are like a conduit. Baal HaSulam writes about it as well.

So we need to use the same style and work with all the nations of the world. We will soon begin to see how the world is actually free falling. And it is coming down, and the crises, and the diseases, and everything, they just multiply, proliferate in such a way that you don't know where to run to, how to get away from them. And everything we can do, the only thing we can do is to connect with the Creator between us. And ask the Creator that through us, He will help all the nations of the world. We are explaining to them how important it is, connection, and thinking together and incorporation together and mutual help together. And then the Creator, through us, when we are trying to connect everyone together, He will bestow to the whole world, influence the whole world through us, this is our role. And soon it will become more apparent, and it will become apparent in the form of great Antisemitism. Not from one place like Germany, but from the whole world towards us, that's how it will be.

Student: You said now, let's say a friend and he engages in dissemination, he does a clip, he does some kind of supporting action. What does it mean that he joins this prayer that you now described, how does he do that?

M. Laitman: You mean if we're talking towards the friend?

Student: No, we're done with that one. Now, towards dissemination, you said towards the nations of the world, we have to also do it that way.

M. Laitman: We need to write about the role, all the Jews, the group of Bnei Baruch, the people of Israel. In general, about the world, about those people who understand that the connection of the world is our salvation. And that ultimately, everyone has to reach connection; so for the time being, this disposition towards connection was given to this group only of Bnei Baruch, let's say, and we need to publicize this matter. We are now in a free fall, we're deteriorating, deteriorating, and there's no end in sight. There will be no ending because we are in the last process of the general correction. So it will keep going more and more. There will be no coming out of it, only going deeper into it. The ascent can come only on the condition that we connect, since right now, they don't ask of us, of the people in the world, to succeed in anything except in our connection between us. And we have to explain that to everyone.

Student: So practically, except for the explanation itself, how do we take that inner connection? How do we,

M. Laitman: in the beginning, at least, to arrange it so the world will understand the message. That the future of the world is in the connection between everyone, and the future of the world is not in technical, technological success or other things. Rather in the success in connection since through the connection, we invite, we invoke, we awaken the good forces in nature, and they influence us only on the condition that we connect between us. If we don't connect, then to the extent we don't connect, that good force will work on us in the opposite way, meaning our work is to reach connection between everyone. Doesn't matter blue, white, black, red, doesn't matter, we need to all feel ourselves as belonging to one system, the system of Adam HaRishon, and try to come closer to one another.

To the extent that we come close to one another, the upper force, the Good and Beloved, and Who Does Good, will bestow to humanity, will look over us, will ensure we don't get into war and other things and that's how we advance.

Question (Bishkek): (01:09:11) I'm relating to the first part of the friend’s question, to continue it: You said that when it's difficult, you can turn to the group, and here, I have a question – in response, something that doesn't work out. Because it's my personal correction, don't I need to be joyous at this personally; and don't I need to give like an impression to the Ten and do my own correction?

M. Laitman: You are speaking correctly, there's work where we operate on the group, we awaken the group, we connect them together, we pray for them, where I'm seemingly for them. And there's another form whereby I annul to the friends, and what's in the group I can receive in a complete form – there are two forms in it.

Question (Kyiv 3): (01:10:19) You said that the friend needs to come and say, I'm not succeeding, throw me a rope. But if he doesn't come, then the Ten tries to draw him, to attract him, to try to bring him closer to the Creator, to the work. Does that work?

M. Laitman: It's possible, nevertheless, we have to do it, that's what Kabbalists write to us to do. But it's recommended to try and do it in different forms. You can give him hints, you can insinuate, you can set an example, so he looks at it through envy and this will also influence him.

Student: Can I please ask one more? The friend needs to know that we're thinking about him, or I'll first do it without talking to him?

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Reader: Before we continue to the next part of the lesson, let's summarize what we just heard in this recorded lesson in the Tens, please?

קבלה מדיה

קבלה מדיה

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

קליפ משיעור ווירטואלי

קליפ משיעור ווירטואלי

קליפ משיעור ווירטואלי

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