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

Daily Lesson (Morning), November 22, 2024.

Part 1: Baal HaSulam. The Introduction to the Study of the Ten Sefirot, Item 148

Hello, we are learning from the writings of Baal HaSulam, The Introduction to the Study of the Ten Sefirot, we have come to Item #148. You can find the study material both on our sites: Arvut and Sviva Tova and The Writings of Baal HaSulam. And you can send live questions through those sites. Whoever asks questions, here, should stand up, hold the microphone close to his mouth, and speak loud and clear.

The Introduction to the Study of the Ten Sefirot from Baal HaSulam, Item #148.

Reading: (00:46) Now you will understand the truth in the words of the Vilna Gaon in the prayer book, in the blessing for the Torah. He wrote that the Torah begins with Sod [secret], meaning the revealed Torah of Assiya, which is considered hidden, since the Creator is completely hidden there.

Afterward, in Remez [intimation], meaning that He is more revealed in the Torah of Yetzira. Finally, one attains the Peshat [literal], which is the Torah of Atzilut. It is called Peshat for it is Mufshat [stripped] of all the clothes that conceal the Creator.

M. Laitman: That's what we feel on ourselves. That, prior to receiving some of the revelation of the Creator, we are under concealment, a total, general concealment. This, we call being in the attainment of the world of Assiya.

Question (Petah Tikva Center): (02:42) The Creator hides in the Torah.

M. Laitman: Yes.

Student: Why does the Torah need to be concealed? Also, the Torah, itself, is concealed within the worlds?

M. Laitman: It's all relative to the person, so, if a person is still in his spiritual development in the world of Assiya, then the Creator is, completely, concealed.

Student: Also, the Creator and the path to Him are concealed?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (03:38) When he describes the revelation of the worlds, what does that mean, that there's no longer concealment? The more revelation there is, there's no more concealment?

M. Laitman: Yes, of course, instead of concealment comes revelation.

Student: What about the advantage of light out of darkness? What about the greater revelation, there's also greater concealment? I'm asking about this against that.

M. Laitman: There's more concealment and after that, instead of the concealment, comes the revelation.

Student: Meaning, the more we rise in the worlds, there is no longer concealment. It's not like there's a little concealment, a little measure of that.

M. Laitman: No, how could that be? And instead of concealment, there's revelation.

Question (Petah Tikva Center): (04:40) What is the revealed Torah of Assiya?

M. Laitman: It's, yes, it's really difficult. On the one hand, it's merely the world of Assiya in which everything is concealed. And on the other hand, there's revelation there but we cannot reveal it because we attain only the concealment. Which is to say that, in the world of Assiya – if one is in the world of Assiya – then he has the revelation of the concealment.

Student: And in the world of Yetzirah?

M. Laitman: In the world of Yetzirah, he has more revelation and so it goes through the rest of the worlds.

Student: And in the world of Atzilut?

M. Laitman: And in the world of Atzilut, then everything is revealed.

Student: In each of the worlds, there's a Torah?

M. Laitman: Yes; also, the method to discover the Creator, to connect to Him, to bestow upon Him, to receive from Him. To have an interaction with Him in a mutual way, Me for My beloved and My beloved for Me. That, in each and every world that is found but in a different way.

Student: The entrance to the Torah of the world of Assiya, what does it give to a person who's revealing that he didn't have prior to entering the world of the Torah of the world of Assiya?

M. Laitman: He begins to discover what's written about the worlds and about the Creator. He begins to reveal that it's all concealed within the Torah. And he can reveal it to the extent that he equalizes his qualities with the degree which he discovers.

Question (Petah Tikva Center): (08:07) Everything is revealed in the connection between us, yes?

M. Laitman: Yes.

Student: How is it that a tighter connection and the intensity of the connection between us suddenly becomes the world of Assiya, the world of Yetzirah, two qualities? How does the connection that becomes tighter, how does that become qualities?

M. Laitman: We need to discover it and then we'll see how it works. That's it, how it works.

Student: You always say we're missing a tighter connection between you.

M. Laitman: Yes.

Student: More connection, more incorporation, many words for this but it's actually something between us.

M. Laitman: That's what we need to work on. The connection between us is what determines the level of attainment that we gain.

Student: You can't explain how a greater, tighter, heartfelt connection becomes a quality that's different like the world of Assiya, Beria, Yetzirah?

M. Laitman: What we gain from the connection between us is called Olam, world. We – how to put it – and we discover it. We discover the connection as the spiritual world, which was concealed, which conceals from us the qualities of that connection.

Question (Petah Tikva Center): (10:17) What are these intimations? He says that in the world of Yetzirah, we receive intimations to reveal Him. How do we get this sensitivity to getting those intimations and what is it altogether?

M. Laitman: It's similar to how we, in our world without any attainment, reveal some kind of relation between us and nature and the Creator and what's all around. It's a kind of attainment which is not yet attainment. But rather, that's how we're built. For the time being, we receive some kind of impression until we come to attainment.

Student: We constantly say that the Creator stands behind every friend.

M. Laitman: Yes.

Student: How do we relate to this approach that our actual relations between us is a way that we have to treat it as if it's the relations with the Creator? How, behind every friend, that I really believe that the Creator stands, and He gives me their one attitude or another, how do I take this approach, more and more, to hold on to the connection between us?

M. Laitman: I turn to the Creator, wanting to discover Him according to the extent to which I can be in equivalence of form with Him. By that, I – what word to choose? By that, I do that through my attitude towards my friends. The closer I am to them, so I become close to the Creator, the closer I am to them.

Student: Meaning, I need to constantly work with equivalence of form towards the qualities I want to reach of the Creator before the friends?

M. Laitman: Yes, the application of all this is between the friends, towards the friends.

Question (Petah Tikva Center): (16:14) In the matter, in the discernment that you talked to the friend about the implementation between friends, we can say that it's written here also about a revelation that's called, I've seen an opposite world, where we start in the secret, in the Sod, where we first start with Assiya of the work on the relations between us, the articles, even though love thy friend, as thyself?

M. Laitman: Yes, exactly, everything is concealed and we establish only the relations between us to the extent that we can understand what's required of us.

Student: There is a certain longing to understand something between us. Is there a matter of the opposite value between vessels and lights?

M. Laitman: You begin to attain it, gradually.

Question (Petah Tikva Center): (15:12) In the previous item, we read that the vessels and the dressings of Torah is what the concealment depends upon as well as the revelation. The connections between us, they awaken vessels and lights? Or how do the connections between us build such vessels?

M. Laitman: The more we change, alter our relationships so as to make them more compatible with the requirements of higher degrees, that's how we advance.

Question (Petah Tikva Center): (16:16) To move from concealment to revelation, is it to get to know the connection between root and branch?

M. Laitman: Well, I'm not sure how to put it. It's not always that way.

Student: We say that the branch is the revealed and the root is the concealed, is that correct?

M. Laitman: The fact that the root is concealed, yes, you could say that. If the branch is the revealed, what is revealed to the person? That he is a branch stemming from some upper degrees? No.

Student: I need to ask for this revelation out of connection?

M. Laitman: Yes, all revelations come only from the connection.

Question (Petah Tikva Center): (17:26) If the Pashut, the simple, is literal, is Atzilut, so the opposite is Assiya?

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

Student: It just seems like the opposite. It seems like whoever comes to Atzilut is already, he's made some way?

M. Laitman: He made some way. Yes, that's why he discovers all of the details, elements, he has in the attainment of Atzilut.

Question (Petah Tikva Center): (18:06) The concealed requires searching.

M. Laitman: Yes.

Student: How do we do this collective searching?

M. Laitman: By us coming closer together, wanting to discover the quality of the connection between us. By which we adapt ourselves to the spiritual ladder, the ladder of the worlds.

Question (Petah Tikva Center): (18:52) King David wrote to us about the Torah, the Creator's Torah is pure that brings the soul forth.

M. Laitman: Yes.

Student: Just like you say, to reach equivalence, I, too, as a student need to be in this purity towards the Torah and less in intellect: We shall do and we shall hear?

M. Laitman: Let's say. It requires scrutiny.

Student: He talked a lot about this purity, about this being pure. He wrote many verses.

M. Laitman: What do you want to ask?

Student: That from the many intellectual questions, meaning we need to enter into the feeling in the study.

M. Laitman: Yes.

Question ( San Francisco USA): (19:48) A question from a friend from San Francisco, I heard that the connection between friends dictates the intention. How does that have to do with the revelation of the Creator?

M. Laitman: The friend is as concealed as the Creator, Although you see, you seem to see him and attain him, so to speak, it's not true. Nobody attains anyone.

Student: The more we come closer between us, we attain what's in the Torah or is it vice versa? What's the connection?

M. Laitman: We attain what's within the Torah.

Student: Through the connection between us?

M. Laitman: Yes.

Question (NA): (20:38) Do we start to discover additional internal forms of being able to bring our friends closer to one another?

M. Laitman: As written in the book, we go by that and come closer to each other.

Question (Women Turkiye 7): (20:56) What is the work when all the dressings of the Creator are revealed?

M. Laitman: Then the Creator is revealed, openly, that's it. As the one who fills all the worlds and is openly revealed before us.

Student: Is that revelation after the dressings? Or is it the dressings and then?

M. Laitman: I don't understand this.

Student: Is it disclosure in layers?

M. Laitman: No.

Question (Women Rehovot): (21:41) How does the Ten know that it's reached attainment, what are the signs?

M. Laitman: The person who reaches attainment, it is revealed to him. All those degrees from the bottom and up to where he is currently. And that becomes the revealed world for him.

Question (Women PT 33): (22:31) It's written that ABYA of holiness and ABYA of impurity, is there also a Klipa against the world of Atzilut?

M. Laitman: No.

Question (Petah Tikva Center): (22:49) I understand that the connection between us is emotional. Can we build it, methodically? Can you process it, can you analyze it?

M. Laitman: Not before attaining the whole of the ladder.

Student: We could do something systematic and methodical to deepen and open those qualities of connection?

M. Laitman: No, you cannot replace attainment with some kind of calculation.

Student: Can I be aided by this calculation somehow?

M. Laitman: It has no foundation.

Student: Can I not, like, presume, let’s say, that if I do actions with the friends, it will advance me?

M. Laitman: That's for certain.

Student: If I do, let's say, these actions versus those actions, this will bring me closer and this less? Is there no point of working with the intellect in the building of the connection?

M. Laitman: Yes, the intellect will push you towards closeness to others.

Student: Can I try and understand what this closeness is?

M. Laitman: If you attain it, you'll understand.

Student: Let's say, I attain that if something happens to the friend, I'm very moved by it and I care for him. But if nothing happens to him, I care for him less.

M. Laitman: Yes?

Student: These are, like, things that I'm feeling. I feel that if I perform many actions, then actually the heart kind of chills down or remains in place or I can continue this way for many years. You have to kind of like shake it up, can you use such things?

M. Laitman: The main thing to do is act.

Student: To do quantity?

M. Laitman: Quantity, as well.

Student: There's also the quantity but there also should be some kind of things that bring forth quality. That bring change and innovation. How to understand if we, in the Ten, are doing what we should be doing so that something will be renewed in our hearts?

M. Laitman: Only by increasing the connection between us.

Student: Which means actions?

M. Laitman: Actions, yes.

Student: We see, let's say, in the Ten that when we go to some weekend together, a night, and we do meals and do gatherings of friends and see the lesson together, it really brings us closer.

M. Laitman: Very well.

Student: But on the other hand, I feel that maybe we should do that every week.

M. Laitman: Perhaps.

Student: Meaning, take the action that feels as qualitative and try to make it more quantitative?

M. Laitman: Yes.

Question (Petah Tikva Center): (25:55) I understand that in order to reveal the Creator through the Torah, we need to reveal the friends, connect with the friends. That's the first condition.

M. Laitman: Yes.

Student: You said also that, even the friend is concealed, like the Creator. Although you see him and feel him, attain him but it's not correct.

M. Laitman: Yes.

Student: So, what's concealed in the friend?

M. Laitman: What's concealed in the friend is his connection with the Creator, meaning the spiritual degree.

Student: What do I need to try and reveal in the friend, through the friend?

M. Laitman: You need to discover, through the friend, the quality of his connection to the Creator.

Student: Who's the friend, actually?

M. Laitman: Each one; each person that you can be, that you can open your heart towards.

Student: It's not that I attain the friend or who's the friend. It's what I develop towards him?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:33) How, in our connection, is something revealed? Meaning, what's this mechanism of connection between us? What does each have to do so that there will be a connection?

M. Laitman: Each one must discover his friend. Discover the extent to which they can be as one man in one heart.

Student: How is it that in this connection something is revealed? What is he meaning here?

M. Laitman: The vessels of one connect with the vessels of the other. And, in such a way, you measure the other person and connect to him.

Question (Petah Tikva Center): (28:44) In our table, we are ten friends. Does each of us resemble the Creator?

M. Laitman: Resemble, yes.

Student: Is it a great commandment to always be in joy?

M. Laitman: Yes.

Question (Petah Tikva Center): (29:17) I wrote down that a friend is one that you can be with, with an open heart.

M. Laitman: Yes.

Student: It's not in the regular concept of, oh, we talk openly, right?

M. Laitman: No.

Student: So, what is it to be with an open heart with a friend?

M. Laitman: An open heart means what you have opened towards the Creator, with that you connect to the friend.

Student: Let's say, I can think about the friend and try to feel him. And because the friend is also thinking about me and the Creator, then I feel that he is opening my heart. It doesn't have anything to do with what we say or do. But to be with an open heart is something beyond that.

M. Laitman: Yes.

Question (Petah Tikva Center): (30:23) If what is concealed from me, it doesn't hurt me that it's concealed, it's concealed, so it's concealed. And I wanted to scrutinize to what point of pain or desire does a person have to come to so that what's concealed will be revealed?

M. Laitman: We can't say that in advance, before discovering, before revealing. Rather, we need to follow the rules which the Kabbalists wrote down for us. And on the way, we will discover it.

Student: Meaning, if the Creator is now concealed, and I don't see the Creator that's concealed behind the friend. So, it will stay like that anyway if it doesn't hurt me or if I don't have a desire to reveal it, right? Or is there an artificial effort, one can make?

M. Laitman: Yes.

Student: How does one do such a thing?

M. Laitman: I don't know, you should try. Try it with your vessels. All right.

Can we continue?

Reader: (32:02) Item 149

Once we have reached thus far, we can provide some idea and insight into the four worlds, known in the wisdom of Kabbalah by the names Atzilut, Beria, Yetzira, Assiya of Kedusha [holiness], and the four worlds ABYA of Klipot, arranged one opposite the other, opposite the ABYA of Kedusha.

You will understand all this from the above explanation of the four discernments of attainment of His Providence, and the four degrees of love. First, we shall explain the four worlds ABYA of Kedusha, and we shall start from the bottom, from the world of Assiya.

M. Laitman: Yes, that's what he invites us to; to discover the worlds of Atzilut, Beria, Yetzirah. And Assiya from the bottom, upwards.

Yes, please.

Reader: (33:11) Item 150.

We have already explained the first two discernments of Providence of concealment of the face. You should know that both are considered the world of Assiya. This is why it is written in the book Tree of Life (Gate 48, Chapter 3), that the world of Assiya is mostly bad, and even the little bit of good contained in it is mixed with bad and is unrecognizable.

Interpretation: From the perspective of the first concealment, it follows that it is mostly bad, meaning the torments and pains that those who receive this Providence feel. And from the perspective of the double concealment, the good is mixed with the bad, as well, and the good is completely indiscernible.

The first discernment of revelation of the face is the discernment of the world of Yetzira. This is why it is written in Tree of Life (Gate 48, Chapter 3) that the world of Yetzira is half good and half bad. This means that he who attains the first discernment of revelation of the face, which is the first form of conditional love, considered a mere “repentance from fear,” is called “medium,” and he is half guilty and half innocent.

The second discernment of love is also conditional, but there is no trace of any harm or detriment between them. Also, the third discernment of love is the first discernment of unconditional love. Both are regarded as the world of Beria.

Hence, it is written in Tree of Life (Gate 48, Chapter 3) that the world of Beria is mostly good and only its minority is bad, and that minority of bad is indiscernible. This means that since the medium is awarded one Mitzva, he sentences himself to the side of merit, and for this reason, he is considered “mostly good,” meaning the second discernment of love.

The minute, indiscernible evil that exits in Beria extends from the third discernment of love, which is unconditional. Also, he has already sentenced himself to the side of merit, but he has not yet sentenced the whole world. Hence, a minority in him is bad since this love is not yet considered eternal. However, this minority is indiscernible because he still did not feel any harm or detriment, even toward others.

The fourth discernment of love, the unconditional love, which is also eternal, is considered the world of Atzilut. This is the meaning of what is written in Tree of Life, that in the world of Atzilut there is no evil whatsoever, and there, “evil will not dwell with You.”

This is because after one has sentenced the entire world to the side of merit, too, love is eternal, complete, and no concealment or cover will ever be conceived, since there is the place of the absolute revelation of the face, as it is written, “Your Teacher shall no longer hide Himself, and your eyes shall see your Teacher.” This is because now he knows all of the Creator’s dealings with all the people, as true Providence that appears from His name, “The Good who does good to the good and to the bad.”

M. Laitman: He drew for us – outlined for us – the path by which we develop. The path of the upper Providence which we need to attain. Next item, please.

Reading: (38:40) Item 151. Twice

Now you can also understand the discernment of the four worlds, Abiyah of Klipa, set up opposite the ABYA of Kedushah, as in God has made one opposite the other. This is because the Merkava, the chariot of the Klipot, of Assiya, comes from the discernment of the concealed face in both its degrees. That Merkava, that chariot, dominates in order to make man sentence everything to the side of fault.

And the world of Yetzirah of Klipa catches in its hands the side of fault, which is not corrected in the world of Yetzirah of Kedusha. By this, they dominate.

The medium which received from the world of Yetzirah, by way of God, has made one opposite the other. The world of Beria of Kilipa has the same power to cancel the conditional love, meaning to cancel only the thing that love hangs on, meaning the imperfection in the love of the second discernment. And the world of Atzilut of Kilipa is what captures in its hands that minority of evil whose existence in B'ri'ah is not apparent due to the third discernment of love.

Even though it is true love by the force of the good who does good to the good and to the bad, regarded as Atzilut of G'dushah, still, because he has not been awarded sentencing the whole world to the side of merit, Kilipa has the strength to fill the love with regard to providence over others.

M. Laitman: Perhaps we should read again? Again, Item 151.

Reading: (41:11) Item 151

Question (Petah Tikva Center): (43:10) There are two concepts that I think demand clarity. First of all, what's bad? Is it bad for my beast? I'm saying that there are two concepts that need clarity for me. First of all, what is actually bad? What is bad and good against that? Is it bad for my beast? Or is there certain degrees to this bad? And the second thing is, what is this concept, love? How is it connected to that?

M. Laitman: I suppose we still need to scrutinize that, to understand that from what comes later.

Student: Meaning, there's no point in dealing with it right now?

M. Laitman: Yes, for the time being, let's settle for that.

Question (Petah Tikva Center): (44:40) I wrote that you said earlier, concealed in the friend is connection to the Creator, meaning, the spiritual degree. Then we need to discover through the friend his measure of connection with the Creator. And here in the previous item, he also writes about the degree of Atzilut, because he knows all the matters of the Creator in all the spirituality as far as providence over others. Meaning, it seems like I, who is observing the friends and their connection with the Creator, I need to, what to do with this, what I discern? If I identify that they have no connection with the Creator, with my corrupted eyes, of course. What action is demanded?

M. Laitman: You need to study that, research it. What's the truth?

Student: Is the truth that the friends are all connected already to the Creator?

M. Laitman: Let's say.

Student: And I'm the one that needs to reveal their connection to the Creator?

M. Laitman: It may be. I won't answer all of you because these are the same kind of these are the questions that each person needs to have. And to try to open up and to understand them, and get an answer from them.

Student: I have another question about the item we just read. It seems like he's writing about this against that – the Creator made ABYA of Klipa, ABYA of Kedusha. It seems like the ABYA of Klipa is very important. It lifts up, it helps the revelation of evil, like he writes, in the Klipa of Assiya, where the Merkava controls so that each will be able to sentence each on the side of fault. On one hand, it's God forbid, and on the other hand, without a person sentencing to the side of merit each time, or to the other side, to the side of bad, he'll feel like he needs a side of work with this, compared to that that the Creator made. Where he did everything, and it's all one system, and we want to advance through it. Maybe the question is how to deal with that which is the Klipa of Assiya, which is probably the thing that's the closest to us, the revelation of evil?

M. Laitman: Yes?

Student: How do we deal with it because he says that there's concealment one, there's concealment two, there are degrees in this? Meaning that there's a certain advancement in the revelation of evil in order to discover the good behind it.

M. Laitman: Yes.

Student: And sometimes we also say that there's no such thing as darkness. But rather, darkness is called – I don't remember who the Kabbalists said it – but darkness is where there's no light, it's not a thing that exists on its own.

M. Laitman: Yes?

Student: So again, the question is how to use ABYA of Klipah, such that on one hand, God forbid, well, we do want to reach the good, we do want to reach the revelation. On the other hand, we must reveal how, to an extent, I don't see the connection of the friends with the Creator. How to make this connection?

M. Laitman: I suppose that it's written somewhere. Read a few times, and you'll find it.

Question (Petah Tikva Center): (49:03) What conceals us from the friend, from the Creator, is the evil inclination?

M. Laitman: Yes.

Student: Why does he conceal, like, different ways, different people would say, the Rav, he conceals less. He lets you receive from him, he lets you to see him as great, you can receive from him. Why does the evil inclination allow that and towards the friend, he doesn't allow that?

M. Laitman: The entirety of our work is with the friends.

Student: Even if the evil inclination is standing there so that we won't come closer to the Creator, meaning it stands against it. Why does it enable us to receive an impression from certain places to yes receive, let's say from the books and from the Rav, yes? But from the friends, he doesn't get that, what's the difference? Why is it here yes, you can, and here you can't?

M. Laitman: Because that's the principal work. With the friends, that's the main, the principal place of work.

Student: So, there's something specifically about his connection with friends, that which is the major part of his advancement.

M. Laitman: Yes.

Student: Another question on this topic: I see that in my life different people influence me differently. There's people, not Rav, also kind of like friends, people that are in the environment that have penetrated my heart and are there until now, until today. I don't even know them for 20 years but suddenly I feel like I'm connected with them. And towards other friends, it's not like that. But after all, they're all friends, so why is there a friend that I feel like opens for me more, and another friend doesn't manage to do so? Does it depend on me or the friend?

M. Laitman: No, it depends, it doesn't depend on you or the friend, it's the upper Providence.

Student: And how do I need to work with these gaps? How should I relate to the fact that there are such differences? What do I actually need to practically do towards each friend, the same approach or a different approach towards a friend that opens my heart this way or another?

M. Laitman: A solution will come.

Question (Petah Tikva Center): (51:47) In the last sentence of 151, he says, there is a force good that can move them due to the love towards others. What is this ability to put providence on others, first of all? What is that, so we understand, what's the providence over others?

M. Laitman: It means that the Klipa, the shell, can spoil the connection with the friends, with others. Such that even though you had love, it ceases.

Student: What is to have providence on others and what does one supervise others or provide over them?

M. Laitman: I think it speaks of his connection with others.

Student: Yes, we always say that we have to care for the friends and here it's something harmful that can fail us. So, what form of providence or concern for the friends is good and which is harmful?

M. Laitman: The connection; if it's a good connection, then you and everyone else benefit from it. And if not, then it's, otherwise.

Student: What's a not good connection?

M. Laitman: A bad connection is where you don't care for them, but you do have to care for them.

Question (Petah Tikva Center): (53:57) He says that double concealment and regular concealment is called the world of Assiya. And when a person enters revelation from fear, it's called that he's swirling the world of Assiya. Now you learned about the connection between a person and the Creator when it comes to concealment. Can you say what it is in relation to us?

M. Laitman: No. When one feels concealment, but not the roots of it, the reasons for it. That is called the double concealment, when he feels a concealment and the cause for it, the reasons, that is the regular concealment.

Student: What is the concealment of the friend or of the Ten? Or what exactly is concealed?

M. Laitman: What's concealed is the fact that you do not attain how close he is to you, how much he thinks about you. He is concealed and that's it.

Student: So, it's exactly the same, like we say about the Creator, or is it different when we talk about the friend who is concealed?

M. Laitman: Yes, you could say that. You could say that it's similar to the concealment of the Creator.

Student: Similar or the same?

M. Laitman: I don't know.

Question (Petah Tikva Center): (56:04) But we said earlier, coming closer to a friend, nearing a friend. Now, we learned that we see in the friend, our friends reflect the flaws in us. It's not the flaws in the friends, the flaws are in me. Now, when I come closer to a friend, even though there are many resistances – let's say a friend that I saw many flaws in him – the moment I managed to come closer to him, I feel like these flaws begin to become smaller and smaller. And the attitude of warmth and love towards him. Well, the question is whether in such a situation, whether I corrected the flaws that I saw in him, in me?

M. Laitman: Yes.

Student: Another question about the merits that are in friends: In every friend you can see their merits, their strengths, and also the other side of them. When you come closer to a friend, that means that, first of all, we're correcting the flaws if I manage to see them as small to the point that I cancel them. The question is whether his strengths, I can also come closer to them, meaning to receive them, those qualities that I'm missing?

M. Laitman: I need to work on them.

Student: What's the meaning that I have to work on them? I see a friend, a quality that I really want and I'm missing it.

M. Laitman: Also, how can you receive it from him?

Student: But if I come closer to him, do I receive it?

M. Laitman: No, what does it mean to come close?

Student: To come closer to him, despite the fact that there are resistances. If I want to come closer to him, you know, in order to overcome that. I have to nullify, otherwise I won't be able to.

M. Laitman: No, by that you won't be able to attain what's within the friend.

Student: So, what Rabash writes to us, if I put my friend as one and I am zero, that means that you receive tenfold. So, what's the meaning that I'm coming closer to the friend?

M. Laitman: When you come closer to the friend, you can gradually be impressed by him and come to resemble him.

Student: Being more impressed by his, let's say, strong qualities, like we said before? But how do I acquire, how do I grow my Kli? How do I acquire additional qualities that are in the friends, good ones?

M. Laitman: By first, discovering them in the friends and by very much wanting to incorporate with them.

Student: To incorporate in those qualities of theirs, in those positive qualities of theirs?

M. Laitman: Yes.

Question (Petah Tikva Center): (59:33) The Klipa is where he discovers how much he wants to exploit the friends in the Ten in order to advance?

M. Laitman: Let's say.

Student: And so, what is the realization of the connection between us upon the Klipa? How do we come out of such a state?

M. Laitman: Usually, it's done by prayer.

Student: How do we come to the prayer from such a state that one feels that that's the state?

M. Laitman: It can't be the state, everything changes.

Student: It's only through the request, which the heart is not connected to?

M. Laitman: Why is it unrelated?

Student: Because it's in a state of Klipa.

M. Laitman: Fine, so you feel that it's the Klipa, the shelf.

Student: So, what's that state of rising above that and correcting it? Is that the degree that we need to reach in the initial realization of the connection?

M. Laitman: Yes.

Student: Then to correct it is in the same degree?

M. Laitman: Yes.

Student: Because he writes there something that, maybe it's a little different. But that in Atzilut, he corrects what he, the diminution of the, is it like that in every degree?

M. Laitman: There is such a connection between the degrees.

Student: So, how to, nevertheless, how from such a state of Klipa does he come out of that? When I only feel the friends as a means and I'm not there really with my heart?

M. Laitman: That's what you feel?

Student: Yes.

M. Laitman: We can come closer to the friends, to become like them, to connect with them. And by our connection with them, I also discover the extent to which we are able to become like them.

Question (Latin ): (01:02:52).The friend from Latin 1, what's the advantage of the Klipot in our work?

M. Laitman: They awaken us to work. More than anything else. It's impossible to advance without the Klipa, the show.

Question (Woman PT 8): (01:03:08) A person who starts to judge the world to the scale of merit, does he start to free himself from the grip of the Klipot?

M. Laitman: Yes.

Question (Woman PT 8): (01:03:27) What does it mean that the world of Assiya is all bad? A person who enters spirituality, does he? In what is this bad expressed for him?

M. Laitman: One who enters spirituality annuls the evil in him, more and more and more, matching his degree. And so, he comes closer to the good.

Question (Moscow 1): (0q;04:) Why is the world of Assiya mostly bad? What does that mean?

M. Laitman: Because it's the lower world – the lowest.

Question (Woman Turkiye 7): (01:04:22) If the love exists in the world of Beria, can you not be impressed by the love of the world, of love in the world of Assiya?

M. Laitman: No, no, it's entirely immersed in that.

Student: Immersed in what?

M. Laitman: In the will to receive, in the evil will to receive.

Student: And that's what's called bad?

Question (Petah Tikva Center): (01:04:59) If the connection is eternal, that's attainment, if not, what's attainment?

M. Laitman: Attainment is what I attain in my vessels and I attain the actions of the Creator through identifying with them, through equivalence of form. That's attainment.

Question (Petah Tikva Center): (01:05:52) If there's no motive power to receive decisions on this matter compared to that. As an example, the importance of the realization of the guidance of the path versus the benefit of our animalistic, above spirituality, when there's no such. Does it have anything to do with double concealment?

M. Laitman: No.

Student: And making right decisions during preparation? Is that somewhat, even though there's no measure of distance? Is it similar to working with a screen?

M. Laitman: Yes, similar.

Question (Turkiye 2): (01:06:57) If I hug the friend and he doesn't hug me, what do I need to do?

M. Laitman: Continue, continue until he hugs you, too.

Question (Petah Tikva Center): (01:07:46) First I wanted to understand love for the friend, is that my feeling towards him? My love towards a friend, is that my feeling towards him?

M. Laitman: Yes.

Student: So, love that's not dependent on anything, is a love I don't know, yet?

M. Laitman: Could be.

Student: If I'm not in the world of Atzilut, if I'm not there, then I don't know what that feeling is.

M. Laitman: Well, still, to the extent that it seems to you.

Student: So, do we need to discover that feeling?

M. Laitman: Yes.

Student: So, that means it's a different feeling? It's not a feeling that I have so far?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:08:48) To open one's heart towards a friend – that's many times concern for a friend or not to see his flaws – it's also many times to ask for help from the friend, sometimes that's the most difficult thing. What is to open the heart towards a friend?

M. Laitman: Try to see the way he relates to you. Accept his attitude towards you in the best, closest way.

Student: Can I help a friend open his heart?

M. Laitman: Yes.

Student: How do I help friends open their hearts?

M. Laitman: Set an example.

Student: From all these relations of opening the heart, what is it best to concentrate upon?

M. Laitman: I don't follow?

Student: Do I need to try and see them as great and not see their flaws?

M. Laitman: Yes, yes and more and such like.

Student: Ask for help.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:10:14) What does it mean to see flaws in a friend?

M. Laitman: What does it mean not to see flaws in a friend?

Student: Yes.

M. Laitman: It means that, in my estimation, he is perfect.

Student: As an example, I see a friend doesn't come to the lesson and I come to the lesson. So, what is there to correct in me? It means that something is not corrected in me that I see?

M. Laitman: I have no answer for that. There is none.

Question (Petah Tikva Center): (01:11:00) What is to be similar to the friend? There is resembling the Creator. In what exactly do I need to resemble a friend?

M. Laitman: Treat him the way you feel he treats you.

Student: if I don't know how he relates to me?

M. Laitman: Then you cannot resemble him.

Student: So, what to do?

M. Laitman: Pray?

Question (Petah Tikva Center): (01;11:42) He writes several times, this against that, the greater makes. What does that mean in our work?

M. Laitman: That there are many qualities in the created beings, in the degrees of the spiritual ladder, which are constructed according to more internal or more external vessels. And we need to resemble them, we need to accept them, as he's explained to us, in other degrees.

Student: Does that mean that we'll have a place for choice?

M. Laitman: A hundred things can stem from this.

Student: But it's like he's pointing that there's no clash here. The Creator made this against that.

M. Laitman: Yes. Well, that's it, we continue to the next part?

Reader: (01:13:00) We'll move to the next part but before that we'll sing a song.

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