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

Daily Morning Lesson: September 22, 2026

Part 1: Lesson on the topic of "Baal Hasulam Memorial Day"

Reader: Hello! In the first part of the lesson we will study from a special lesson to commemorate the passing of Baal HaSulam. The lesson is from September 20, 2018.

________________________

Reader: Hello, we will read selected excerpts to mark the memorial of Baal HaSulam. You may ask questions to our website and selected questions will be asked during the lesson. Selected excerpts to mark the memorial of Baal HaSulam, Rabbi Yehuda Ashlag.

M. Laitman: (00:39) Truth, I don't know what else can I add, although there are no words to describe the greatness of this individual and what he did toward the Creator, toward the created beings. This soul made a revolution, it's a landmark marking the entry of humanity into the last generation, when all the souls are approaching the end of correction. From the moment he disclosed his teaching, he says, I didn't add anything to the holy ARI but he added scrutinies, clarifications. He added his own correction, after which everyone can come to the work of the Creator – all it takes is a little desire. So he opened the possibility for connection between each soul that yearns, to some extent at least, to connect with the Creator. He made many spiritual corrections, so we have access, of course it's through him, through his soul, just like we connect through all the other souls, on all those degrees, on all those souls on the ladder of degrees, to the Emanator. But besides, he, himself, made this ladder, added to it, to what his predecessors added in their own generations. He wrote many writings, and with their help we can begin, even before we attain godliness from zero, from scratch. Through articles of all kinds, introductions; he wrote in different styles because some lean more toward reading the Zohar, some more toward learning the system of creation, which is The Tree of Life and Talmud Eser Sefirot. Some are drawn toward spiritual work, per se, internal, which is the articles of Shamati; there are those who want to be more in the realm of Torah, to them he also gave an explanation in his articles.

So, it's a kind of a special soul that was sent from above to create an opening. To pave the way to the end of correction. Of course, he did much more in writing because he wrote and burned, and wrote and burned. Because this is the conduct of Kabbalists to disclose things. Because if spiritual discernments come to a state where a person in this world can disclose them in writing or verbally, there's a difference, of course. It's a different language, a different type of disclosure but the fact that he wrote and burned did disclose, and these things exist and we just need to reach out our hand and receive them.

He did many things, he also prepared his son, who succeeded him and brought us to the state where we are in right now, at the threshold of the revelation of the Creator, the entry to the ladder, to establish ourselves as the last generation. So, in every bit of our spiritual life, we owe this soul called Yehuda Leib HaLevi Ashlag. Let's learn a little bit to mark the memorial day of his departure. And let's begin.

Reader: Number One, from Shamati 99.

Reading: (06:30) 1. Baal Hasulam. Shamati 99. He Did Not Say Wicked or Righteous - Twice

A person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, to cleave to, and from whom to receive the strength needed to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

Reader: Again.

Re-reading: (07:10) 1. Baal Hasulam. Shamati 99. He Did Not Say Wicked or Righteous

M. Laitman: Of course, we have such people in every generation, we have to believe what is written and accept that this is so. But they might be more concealed or less concealed, more suitable or less suitable. Every generation has its teachers but as it was in the time of Baal HaSulam, who recognized him, who acknowledged him? How many disciples did he have, real disciples that were attached to him? He had many, maybe five or six. I asked Rabash, how come? He said, once we wanted to go by car – Krakowski had a car, there was an American disciple, his name was Krakowski. And his car was – he had a car, and there was wood in there with a wooden dashboard, that's the way cars were built then. So, his wife got in and said, I want Shlomo to go with us and he was Baal HaSulam's youngest son. And he said, no, I want Baruch, the elder son, to drive with us. She said, no, you know, like a woman, she was, you know, hardheaded. So, he said, okay, let's draw, let's make a draw so she wrote all the names of who could go, 15 people or whatever, I don't remember the number Rabash told me. And he said, all right, do it yourself so she took out one note after another and it turned out to be exactly six people. And Rabash said, they were the disciples, that's how it was, that was the lottery, the draw, so there weren't many.

After he passed away, I heard from Chaim Lemberger, he said his father was one of those disciples. He was really attached to Baal HaSulam, he said after Baal HaSulam passed away, he would sit either at home or in a corner in a synagogue. He had his own kind of dim corner and he would just sit there and read and not. They couldn't open a path, add something, continue after him; he was so great, his image was over them, that they were like, what can little we do? Except for Rabash, who remained with the students, with Baal HaSulam's disciples, and even during Baal HaSulam's life, he started building a group, Baal HaSulam instructed him to do it. And still, how many did he have? If not relatives or if you don't count relatives or people who just show up at a place to pray or drink coffee or tea or something, less than ten. Until I brought the big group.

M. Laitman: (12:00) So, we need to understand also how much he suffered from it, he was like a woman in labor. There's so much pressure, like the labor pangs, but there's no one to receive. And yet, we see that each day, more and more people are privileged with hearing about his teaching. And with nearing the Creator and opening the connection of the Creator through him. And I, as much as I understand and check, there is no other method that is suitable for our time.

So what does it say:

A person has a choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by his own qualities.

There are two things here: on one hand, this righteous teacher, say Baal HaSulam, who opens the way for us and invites us in; and, on the other hand, we need a thrust from behind, which is a group that pushes its members to get in, so you need two things. So on one hand, he opens the way for us, on the other hand – and it's especially through his elder son, Rabash – he shows us how we have to connect and become organized in order to continue on the path. Besides the pulling force from ahead, from before, there has to be a pushing force from behind, we need to see to those two forces. The greatness of the Creator has to be from before, the greatness of the goal. To ordinary people, it's, Why am I living, what for? We don't have that question anymore, we know the question, but we have to attain it. And yet, we have to also see to the spark that is in each of us. We need to light it up, or it will remain like cinder. We need all that so we received the precise distinction, distinguishment, we received the material with which we can advance, and now we have to do the work.

Reader: Number Two, from the article The Actions of the Greatest of the Nation by the Rabash.

Reading: (15:03) 2. Rabash. Article 75, The Actions of the Greatest of the Nation - Twice

Baal Hasulam arranged so that a very simple person walking in his path could be rewarded with adhesion with the Creator, as if he were a wise and experienced scholar. But prior to him one had to be a very great scholar to be rewarded with adhesion with the Creator. Prior to Baal Shem Tov one had to be a very knowledgeable person, otherwise one could not attain spirituality.

Reader: Again.

Re-reading: (15:38) 2. Rabash. Article 75, The Actions of the Greatest of the Nation

M. Laitman: In other words, he brought the matter of spiritual attainment so much closer that even what is called ordinary people. People who have a tiny bit of drive for spiritual attainment, could get on the path and achieve. Of course, it doesn't prevent or replace the labor, the efforts but the possibility is there. A possibility for every ordinary person to make that effort and be rewarded, so we have to understand that the road is open. The pulling force is ready, we just have to increase it through the greatness of the goal and the greatness of the Creator. And this depends on the environment, and also the pushing force from behind, which also depends on the environment. On the extent to which we develop a positive force that pulls from before and a negative force that pushes from behind. And we're working on it, as Baal HaSulam wrote, that what we have in spiritual attainment and how much hatred and hard life we evoke and cause by not engaging in dissemination to the nations of the world. So, there is work to do here, and we will succeed!

Reader: Number Three, Article 39 by Baal HaSulam, Letter 39.

Reading: (18:09) 3. Baal Hasulam, Letter 39

Know for certain that since the time of the ARI to this day, there has never been anyone who understood the method of the ARI to the fullest, as it was easier to attain a mind twice as great and twice as holy than the ARI’s than to understand his method, in which many hands fiddled—from the one who heard them through the first writer, to the last compilers, while they still did not attain the matters as they are in their upper root. Thus, each one inverted and confused the matters. And now, by the Creator’s will, I have been rewarded with conceiving [impregnation of] the soul of the ARI, not because of my good deeds, but by a higher will. It is beyond me, too, why I have been chosen for this wonderful soul, which no one has been granted from his passing until today. I cannot elaborate on this matter because it is not my way to discuss wondrous things.

M. Laitman: (19:25) We see from history, all the disciples of the ARI, as he said that they were forbidden to engage in the wisdom of Kabbalah after his passing because they didn't understand his method correctly, his revelations. And, therefore, only Rav Chaim Vital alone could study it and that's what he did. But his writings, too, were left and were dug out several generations after his passing and then they began to publish them. But they wrote without attaining what the ARI attained because if you want to understand him and interpret him and bring him closer to others, you have to be, to some extent, at his level, and they were not at all like that. So it's very wrong for Kabbalists, genuine Kabbalists, to interpret previous Kabbalists, great Kabbalists. They do harm to all of humanity, and they do it only to make themselves known. And it's really, I don't even know how to say it, many corruptions occurred over the generations by such irresponsible writers.

Therefore, we are permitted to write books, but we have to emphasize that we're doing this only in order to bring people closer from the very margins to the beginning of the wisdom of Kabbalah, but not more than that, not more than that! All kinds of talks about reality, perception of reality, a little bit. To entice them, to lure people into the wisdom of Kabbalah, but afterwards, only genuine, authentic writings: Baal HaSulam and Rabash, per se, without any change in any way. Therefore, we have to be really careful not to make the same mistakes that they made. Even after Baal HaSulam, the same thing happened. Krakowski, I spoke to his family – he passed away a long time ago – so they said, We have about 50 books. And they printed them, they sold some of them, We have more, no problem, come and buy them or take them, there's nothing to take. We may not even understand where he deflected, where he veered off from Baal HaSulam. And therefore, if we publish something, it is only in order to be a conduit, a transition between people who are completely detached to the beginning of the study in our framework. But we don't add anything to Baal HaSulam or even to Rabash. Okay? If you have questions?

Question (Petah Tikva Center): (23:30) What is this phenomenon of the conception of the soul of the ARI, what is that?

M. Laitman: A soul is that Hisaron, that lack that a person has, where he yearns for the purpose of creation – not for the purpose of his life, but beyond his life – that it's very important for him to attain the truth. That no matter what, this is what I need, without it, I have no life. My whole life is nothing but an escape from life. So, I run from place to place, I do all kinds of things, but it's in order to confuse myself only and forget about the question about the truth, What is really going on? I have to open up the system, decipher it, know it, I have to own the system, own the ladder. This is the Hisaron, the lack of the soul, the real soul. Well, you know, everyone in his own generation, in his own style, there are types of souls, just like we have types of people: each one drawn to know nature, society in a certain way. We have to work on it and then reveal it.

Question (Piter): (25:55) Who did the Rav from Pursov study with?

M. Laitman: I don't remember, I heard about this whole lineage but I don't remember. As usual, it goes from teacher to student, from teacher to student, but he did have attainment. But Baal HaSulam says – Rabash, once he came back from the Rabbi from Pursov, he was very tired from riding the wagon from Warsaw to Pursov and back, from Warsaw to Pursov and back, and he just dropped on the couch. He was young at the time, he was, it was in the 1920s, early 1920s. And he said, I have nothing more to do here, maybe in the land of Israel. At that time, he was less than 30, he was born in 86, and he says 1884. So 1884, and that was toward the 1920s, because they came to the land of Israel in 1922. And then he said, there's nothing more to do, we have to move out. And also, the Nazis in Germany, the thing there was happening, you already saw what was happening, although in Poland they didn't see it coming. Until the very entry of the Nazis into Poland the Jews there didn't feel that they were in any kind of danger.

Student: They were, there was a father and son from Pursov. And the father, Joshua Asher, studied at Rabbi Meshischa. That was the teacher of Bunim and Menachem Mendel and all those.

M. Laitman: Well, okay, not from him, because I think that was 150 years before, no?

Student: He was called, The sacred Jew, he was the teacher of all those great ones. One of his students was Rabbi Joshua Asher, and his student was Baal HaSulam's teacher.

M. Laitman: Nice! I don't remember, he told me something about it, Rabash; but neither to him nor to me did it really matter. History.

Question (Petah Tikva Center): (29:00) I want to continue the friend's question, it's like there's an agreeing about the Ibur of the soul of the ARI and Baal HaSulam in the religious world because people do accept his words?

M. Laitman: Look, first of all, people don't get into it because they don't understand about it. Who could say yes or no, who could say that they understand more about the wisdom of Kabbalah, the spiritual world, the spiritual system that we're in, which is all hidden from them, who can say this? There's no one to say it, according to the writings, according to what he wrote, to what he attained. You see that no one can be in his shoes, of course, that's obvious. So consent or no consent, his books don't require any acknowledgements. Today, people give acknowledgements in order to give endorsements to each other, in order to become famous. Genuine books need no acknowledgements, they don't need any endorsements, the time will come and they will get published and will become known. And if not, then they're not needed, it depends on what people want to get out of their lives. Let's continue.

Question (Petah Tikva Center): (30:34) Can I ask another question?

M. Laitman: But to the point, not from this guide.

Student: In the second excerpt, in the meal yesterday, you said that Baal HaSulam opened some path. The second excerpt, you said how Baal HaSulam opened this path for the souls. I'm asking how us, the little people that aren't in attainment, what can we truly do to be worthy of advancing on the path?

M. Laitman: No one is born a wise disciple, everyone comes to a state where they learn from the Creator how to be the disciples of the wise. And the wise is the Creator, this is how we attain. You need to read some more.

Question (Baltia): (31:23) There's a few questions of friends: who can be considered a student of Baal HaSulam?

M. Laitman: A disciple of Baal HaSulam, it's one who is attached to his writings. One who works according to the writings of his firstborn son, the Rabash. And implements the method in order to achieve revelations like, not really so, but like so on his way, he can be called a disciple.

Question (Internet): (32:08) How can I explain the method better, how can I know if I'm just explaining the method to people and not adding to it?

M. Laitman: This is an appropriate question, we still can't distinguish between all those things. To add to the method, you could if you reached a special degree where you already have the revelation of light of Hochma, light of wisdom, in the souls that emerge in our generation. And then these souls that emerge in our generation and the next generation and come to the revelation of light of Hochma in their own Kelim. Then out of the revelation of light of Hochma, when they write, it might be a correct interpretation that adds to Baal HaSulam in order to disclose his method to that generation.

Meaning, first of all, you have to attain to the level of receiving in order to bestow, the level of Hochma, and then, this is called, wise, this is called a wise man. You achieve a state of Neshama de Chaya, the level of Neshama de Chaya. And after that, you will be permitted to write, to add, and help Baal HaSulam become known because you, in your generation, those who attain it, can add an explanation out of a new soul, a new attainment or interpretation. It's not more advanced but you give another interpretation of the words, it's like that in science and in everything. A generation comes, every generation is broken Kelim, more broken, more separated. And therefore, if they achieve the degree of Hochma, then their revelation is broader, more detailed, and can add.

But it's not like Baal HaSulam needs it, it is the people in that generation who can be assisted by it. And yet, those who learn will learn Baal HaSulam, and not new people who come and add, this will not happen. He did something very interesting, he wanted to bring the wisdom of Kabbalah to the simplest people. Look what he did with Talmud Eser Sefirot, in what way? Like an ordinary book, he didn't write it like the Talmud is written, he did something, you know, close to people, to ordinary people, it's a huge difference. Because usually, books of Torah with commentaries, you know, they're so heavy, it's like a cold weapon, they make them as thick as possible and as big as possible.!This inclination, this way or that way, is very important. How can such a person do this and call it Talmud?

Question (Sochi): (36:10) How can such an entity like Baal HaSulam couldn't change history, the wars and everything?

M. Laitman: He wanted to do it but one person in our world doesn't do anything. Where did you see it? Moses or every, all of them, look at what they tried to do, and how they were taken down and killed and what-not. Rabbi Akiva, didn't he, at that moment of the ruin, didn't he, at that moment, wanted to build the Third Temple, what it's called, to connect all of his disciples? The revelation of hatred for one moment already enabled achieving the corrected state; and yet, what happened? The students were killed, and he was killed. We don't talk about it. But each one in his own generation, and as much as he's given, allowed, there are great corrections about this, too. Next.

Reader: Number Four, from the Introduction to Pri Chacham by the Rabash.

Reading: (37:31) 4. Rabash. Introduction to Pri Chacham.

And how can I tell you about all the wonderful words and holy conversations of Ba’al HaSulam, whose words are still spreading Light to our generation, which is the generation of darkness and concealment. Concerning concealment and revelation, I heard directly from him (out of his mouth) on the Eve of Sukkot, in Jerusalem, when he entered the Sukkah to see if it is built correctly: When one corrects his state of Waste, Barn and Winery, which is the state of Malchut, Mei Nukvin de Nukva, which is the seventh millennium, one attains the tenth millennium, which is the state of GAR. This type of soul comes down to this world every ten generations. These are his holy words thus far. From these holy words we can understand the greatness of the soul of Ba’al HaSulam, and know the high degree from which he spoke these words. And he told me on many occasions that he never spoke any words of Torah before he first attained the internality of that degree.

M. Laitman: (38:53) We can see that what he writes is out of his attainment and not out of knowledge. Just like we don't have a choice because who are we? When we speak out of what we heard and read and what we understood, concluded one thing from another. But a Kabbalist like him reveals the spiritual form to its depth, he sees every phenomenon at its root – where it comes from, how it connects to all of creation, the reasons for it and the results from it – so he has to attain the complete form in the synthesis of the matters, in the analysis of the matters, in the connection and disconnection of them. Only then, out of his attainment of the whole system and all of its details, then, out of all that, he writes. Such a soul, I don't even know if it comes down once every ten generations! It seems to me, according to what he writes in the Zohar and what is written about him. Since the time of the Zohar, there has never been a Kabbalist who attained the same attainments like the attainment of this holy group of the authors of the Zohar. He attained what they attained. This is why he could permit himself to write a commentary on the book of Zohar. This is why the Sulam Commentary on the Book of Zohar is far above all the other quote-unquote commentaries that they want to give us instead of Baal HaSulam.

Reader: Number Five, from The Prophecy of Baal HaSulam.

Reading: (41:11) 5. Writings of Baal Hasulam, Prophecy of Baal Hasulam

And after all these days, I listened attentively to all the promises and destinies I have been chosen for by the Creator. Yet, I found in them neither satisfaction nor the words by which to speak to the dwellers of this world and to lead them to God’s will, as He had told me to. I could not stride among the people, who are vain and slandering the Creator and His creation, while I was satiated and praising, merrily walking, as though mocking those wretched ones.

Matters have touched me to the bottom of my heart, and I resolved that come what may, even if I descend from my sublime degree, I must make a heartfelt plea to the Creator, to grant me attainment and knowledge of the prophecy and wisdom, and the words by which to help the forlorn people of the world, to raise them to the same degree of wisdom and pleasantness as mine.

M. Laitman: (42:24) We see it from The Prophecy of Baal HaSulam that he was willing to give up all the upper degrees just so he could bring himself closer to those little souls. So, in this way, when he comes down to them, relinquishes his level of attainment, then he could be connected to them, teach them. And finally, of course, he saw this as his duty to the Creator. We don't quite understand how he calculated, if the Creator wanted this from him; or he himself was in a state where he could decide either way. But from the action, we can learn that nothing is more important than dissemination. Everything we are rewarded with, if we do not turn it to dissemination, we will not succeed in any attainment at any point along the way. We have to immediately do something with it toward the general public, and as general and as broad as possible. So, anything that can assist in disseminating the method of correction, we have to do it, okay?

Question (Petah Tikva Center): (44:41) How to explain that the whole nation of Israel doesn't know who Baal HaSulam is?

M. Laitman: Who made him known, no one! Who made the wisdom of Kabbalah known in the people of Israel? You don't know how scary it was to even talk about it 20 years ago. Is the friend here? Tell us what the landlord told you when you came to buy this building, the previous landlord.

Student: I don't remember exactly?

M. Laitman: You told us then that you came to him and you spoke, you talked about how you're building a building, and he said, Don't worry, I won't tell anyone that you're learning Kabbalah or something like that. It was like, you know, it's the wisdom of Kabbalah, it's forbidden to engage in this. Those who do it, do it quietly so no one will know and it won't become known or anything. You just didn't come across it.

We are the first to just spread it out, we are the first who say that everyone must know about it. We're not hiding the fact that we are Kabbalah for the people, Kabbalah for all, for everyone. People are shaken up by this, it shakes up ordinary people, they're saying, Of course not, we don't need the wisdom of Kabbalah. What does it mean, Kabbalah for everyone, for the people, why are they presenting it to us? And for Orthodox people, how can someone take the wisdom of Kabbalah and give it to the people? It belongs only to special people from among them. So what has happened over these years is that we have accustomed Israel to know that there is such a thing in Israel. That there is a group, you can say whatever you want, that's your own business! But it exists, and anyone can go into the site or read in the books and learn it. And it's open, it's open, today you can't help it, it's a fact, it's a fact of life already – and we did it in 20 years.

It'll take another 20 years, but this matter will permeate the people as something that belongs to everyone. You want it, take it, you don't want it, don't take it, but it won't be a prohibition anymore, something frightening, and they'll also know what it's about. It takes a while, this momentum, this thickness, clogginess, the restraints that people have with regard to the wisdom of Kabbalah. What am I doing? If people see that I opened this book, I don't want them to know that I'm doing this. It passes away but it takes a while, it takes at least two or three generations.

Student: Was it a revolution that Baal HaSulam called his book the Talmud?

M. Laitman: I think it was but on the other hand, he wrote from London – that's what I heard. From London, he wrote which font, which type font to use and how to set up the type. Afterwards, he printed it himself so he chose this format very precisely: the page size, the type font, it's all his choice. Although he called it, Talmud Eser Sefirot, it's not for ordinary people, this title, but he built it in a way that's close to people.

Student: What does the word Talmud mean?

M. Laitman: Talmud comes from the word Limud [learning], you're learning about the ten Sefirot. This is why this book is The learning about the ten Sefirot.

Student: But only a few books are called Talmud, why?

M. Laitman: No, not only Kabbalah, but that's what it's called. It's just customary for deep learning, it's customary to call it Talmud. Person who engages in this.

Question (Petah Tikva Center): (50:24) Does our emphasis have to be on Baal HaSulam according to your elaboration, explanation?

M. Laitman: Where do I interpret Baal HaSulam?

Student: Also, when we study the spiritual structure, we learn that there's no way to approach the higher degrees without your upper one. Last I remember, I heard—maybe I'm mistaking—that we won't be able to reach any of his attainment which isn't through you?

M. Laitman: This is the ladder of degrees, that's clear, but that's on one hand; on the other hand, attainment, especially today, depends on the Ten. So, it's not like a disciple becomes attached to a teacher, and through him he climbs the ladder, it doesn't work like that. Today, and that's obvious, it is only through the group, the Ten; this is the generation of the Messiah.

Student: There are all kinds of places that teach, supposedly, Baal HaSulam.

M. Laitman: Yes, of course.

Student: At least from what I saw until now, our purpose is always to bring people to the writings through your lessons.

M. Laitman: Well, this is what we learn, so this is how it works out.

Student: But that's the emphasis.

M. Laitman: But I'm not making myself known.

Student: I know you're not making yourself known, is it our duty to devote?

M. Laitman: But I have no method. I have no method to sell.

Student: But you're interpreting the method.

M. Laitman: No, no, no, no. It's just an explanation, it's not even an interpretation. I don't want to call it that.

Student: But there's nobody in the world who can explain this like you.

M. Laitman: Yes, but it's still an explanation, it's not an interpretation.

Student: Are there other legitimate explanations?

M. Laitman: I don't know any.

Student: Well, great, but?

M. Laitman: I don't know any, and I don't know but every student finds his own place. I'm not against students who got to know the wisdom of Kabbalah and Baal HaSulam, Rabash through me, going elsewhere; a person learns where his heart desires. I'm serious, I'm honestly happy that they find a place and somehow, in some way, do advance.

Student: We heard that thousands of times but at least I don't understand how can you reach anything about this method in this generation if it's not through the explanation, if you want to call it, but your explanation? Shouldn't that be our emphasis that comes before everything? This is the bridge, this is the adapter to all the higher degrees?

M. Laitman: Well, yes, so what? Should I cry out, Who is to the Lord, let him come unto me?

Student: Not you, I wanted to make sure about?

M. Laitman: I don't think so, maybe for the sake of advertising, circulation, dissemination, we should do it. But I don't know, I feel repulsion toward this, I like a quiet life, you know! How did I find Rabash? You know, One's soul teaches him, those who come and hear, seemingly, by chance through messengers, they come. Dissemination, yes, but dissemination of the method, not the method but what the wisdom of Kabbalah gives. You're not disseminating a person, you're disseminating the revelation, what you can bring to people, not some face. That this guy is wise, he's powerful, he's got all kinds of remedies. No, it's what you get through the method: the meaning of life, the essence of life, the purpose of life, to ascend while living in this world to the upper world - that's what counts! We're all big or small zeros compared to the upper floors.

Question (Petah Tikva Center): (55:28) To continue this line, we have an opportunity next week on the 27th, there's going to be the Jerusalem March, and we can stand there and explain and give them material. There's thousands of people in one day, so I'm asking, everybody whoever feels the itch can come to Jerusalem on the 27th and sit in our circles, and to tell the people of Israel that we have Baal HaSulam and Dr. Michael Laitman.

M. Laitman: Yes, Baal HaSulam needs a doctor, right?!

Question (Petah Tikva Center): (56:14) Who were the ones who objected Baal HaSulam, what exactly did they object or resist?

M. Laitman: They objected the revelation of the wisdom of Kabbalah. When a person publishes a book on Kabbalah. Until I told you how I would come to Jerusalem, to the Shabbat Square, there was this basement there, and there was one old man who would sell books. He had this big counter and it was a basement – like a real basement, with concrete and Jerusalem, those big bricks – so I would go down there, and I would buy books. He sold them very steep, they were very expensive. Etz HaDaat, by Mendel of Vitebsk, these thick books, he sold them for $150 at that time it was in 1977-78.

Student: So, the objection to Baal HaSulam was him opening the wisdom of Kabbalah?

M. Laitman: Yes, even selling books of Kabbalah, you couldn't go to some ordinary bookstore and say, I want to sell this book, I'll pay you for selling the book, I don't need anything. No, they wouldn't take it, it's forbidden, how can you do this? Up until the 1990s, then bit by bit, the matter began to break, Russians started coming from all kinds of places so they started reading in Russian. And ten years before that, I already published my books in Russian and in Russia. And so the hearsay started that there was something going on, it didn't happen directly, it was very difficult.

Question (Petah Tikva Center): (58:43) Did Rabash teach Baal HaSulam’s The Freedom, The Peace?

M. Laitman: We have recordings, I'm not sure how many articles but we did go through several of them. I don't think you will find many great innovations there but we're going to learn according to them.

Question (Petah Tikva Center): (59:12) I brought you the proofs of TES last year or the year before. And I remember that there were some rabbis, they probably weren't very important rabbis, but there were some rabbis that signed to TES and said it was authentic and in the religious style. Is there, not to the religious obviously, but how can we build better bridges to other organizations so we can spread the wisdom faster and more efficiently?

M. Laitman: No, we can't, we can't do it, I'm not accepted in the Orthodox sect at all, it's clear, not for the Orthodox! So what are we talking about? Other organizations, like? We need to look for connection with others but look, you can turn only to places who need you. Such places you can give them something that they want and need, if they have no need for you, why would they connect with you? Whether you bring them money or you bring them special publicity or something, how are you going to connect to people?

Also, with respect to our advertising to the whole world, we're only using these negative revelations the world is experiencing, where bad is revealed in various places and we explain where is it coming from, why is it coming from, how to avoid it. And we build our publicity on that, you need a deficiency, a person has to have a lack when you come to him. So either a deficiency from natural blows or from politics or wars or something, health. Yes, anti-Semitism, that's true, that's a big blow, it's now evolving, we are using it in order to publicize ourselves. We explain Baal HaSulam in relation to these things, if you're able to do it more than me, then all the more. I constantly awaken you, please, do it!

Question (Petah Tikva Center): (01:02:26) Maybe the deficiency that we are searching for in people is that they can come here to us, is a deficiency for truth. Each one is lacking some truth. It could be in anything but just to say that we can give him the means to reach truth, like Baal HaSulam did. Because what did he do, he wrote the Talmud, he wrote a title, Talmud Eser Sefirot, The Study of the Ten Sefirot, and brought them a book that each one can read. What did his resistors do? They wrote a big Talmud, think they're very smart, and then expect to be called to speak about it.

M. Laitman: I'm not getting what you're talking about, are you talking about The Study of the Ten Sefirot that Baal HaSulam wrote?

Student: What I'm trying to say is that our method should be exactly like his, to publish ourselves just like he did himself, the exact same method. Meaning, when he wrote TES, who thought he's going to read it, he thought they'll come to him?

M. Laitman: I expected so. Who came?

Student: Back in that time nobody came.

M. Laitman: And today there are many who come to study TES? I don't understand what are you going for?

Student: Because he wrote TES when he was in Bnei Brak, let's say, and he wrote it for the religious people that were there. But we're speaking to the whole world, we're not speaking from Bnei Brak. We can work in the exact same method but to remember that we're turning to the whole world.

M. Laitman: People don't need it, you understand? You don't understand the principles of creation. Everything goes according to the deficiency, desire, the matter of creation is a desire to enjoy. What are you giving to a person from which he can derive pleasure? He's opening the book, what does he understand about it? What is that, a cookbook? Food, sex, family, what are you giving him?

Student: No, what I'm giving him, it's not The Study of the Ten Sefirot, what I give him is Bnei Baruch.

M. Laitman: Why does he need Bnei Baruch? You have to come out with short articles, such excerpts, long enough, according to how much a person today reads, or listens, or sees. Otherwise, short things, otherwise, he doesn't open what you do. And there you have to touch him somehow – I have something for you. That's the whole thing. Write all those things, write, who's going to open them? No one, no one. It can be nice, you can see it on the shelf, you feel very proud for doing it, what's next? Nothing.

Student: But who decides, eventually the person who reads it, if he will come here or not? It's not the Creator who decides?

M. Laitman: The Creator decides but you have to be the adapter, the connector. The person, Brings a person to the good fortune and places his hand on the good fortune. Where is that fortune? It has to be a group, or groups, many groups, many Tens; they have to know how to accept people, how to expand, how to publicize themselves – this is the study. And not something that's written in a book, you understand?

Question (Piter): (01:06:31) It was said that Baal HaSulam made changes in the world which enabled the masses to study the wisdom of Kabbalah. What are these changes, these actions he did?

M. Laitman: By interpreting the method of revelation of the Creator to the created being in his time, he made it easier, he placed a ladder. Because each one in his generation does the same. So, he arranged the ladder in such a way that is more tangible, more accessible to each and every one. But if a person has even a tiny deficiency, and his deficiency is always towards the height of the ladder, a contact with the Creator, or more correctly, to be integrated in the corrected system in his place, this is called a point in the heart. And he did it, he explained it, he established it, but these are spiritual things. Nowhere can you find a book that explains to you how to place your right leg on the first rung of the ladder, then the left, then do this and that. No, this is an internal study and only in this way can you realize it. When a person enters the groups and in the connection with the group, he's going through the rungs of the ladder. Only in integration with the group, he completely melts into it, he is dissolved into it, and that's the study, the study of the Ten Sefirot is where he's at. These are Jerusalem Kabbalists who only focus on study, who are we? I'm happy there are no such people here that are drawn to really know what's written in every page. You have to enter it, you have to want your desires to undergo corrections and to be arranged according to the ten Sefirot, and interpreted more and more precisely. That's what we're talking about.

Reader: Excerpt Number Six. Baal HaSulam, Letter 53.

Reading: (01:09:16) 6. Baal Hasulam. Letter 52

I have already enslaved myself to the Creator, to serve Him in any way I can. No work is too heavy for me to do for His great name. On the contrary, I always love and relish at great exertions that bring Him contentment, and the evidence is that I chose the land of Israel as my workplace, where the ruling of the SAM is the greatest. And not only that, but in Jerusalem, where even the holy ARI was afraid to open his seminary. ...I also collected into my seminary all the eminent ones from Jerusalem ... by which you can know that I am not avoiding work. Thus, everything depends only on you; always remember that.

M. Laitman: (01:10:18) Yes he, as Rabash said, he thought of coming to the land of Israel, find five, six students, he thought not students but Kabbalists. He thought he would find Kabbalists, here, and together with them to start a business. He brought these machines to process leather, that's what he wanted his business to be about. And he thought they would study and work, and study during the work and be in a society that's all connected, and that works, and studies in attainment – that was his dream. That's what he thought about when moving from Poland to Israel when he came here, he realized it's not so. They discovered he was from Warsaw, he was a judge, an arbiter, and how can it be that a rabbinical judge would dirty his hands with processing leather, there's no lower job than that. So, nothing was left for him except to go to the Kolel of Hayei Olam, in the Shabbat Square, in Jerusalem, also now. Go to the Kolel, Hayei Olam, in Jerusalem, the Shabbat Square. You can go there, you can look up. It's like the height of a, it has high ceilings, like five floors, and it's written Hayei Olam, eternal life. That's the Kolel, that's the religious college, and he studied there.

Later, he understood there's nothing else to do, nowhere to go, so he became a Rav. And there were so many changes in his life: he moved to Jaffa, where there was a place where he could live there, his life was very restricted, very modest. His son and others were working in construction, life was hard, but not as he dreamt of coming to Jerusalem, starting a business quietly and work with a few others like him, and continue together to work on the revelation of the Creator. And to make a living as much as possible – no, it didn't work out for him. It's a dream, what can you do? We have other kinds of dreams, right? You're dreaming of just giving bread to your family and spend the rest of the time with the friends.

Student: Actually, yes!

M. Laitman: Good, next.

Question (Petah Tikva Center): (01:14:07) It is mentioned here that even the ARI was afraid to open a seminary in Jerusalem, and Baal HaSulam spoke of it as well, so what is it all about?

M. Laitman: Jerusalem is the place of Klipa, the shell, because where the Kedusha was the sanctity, after the ruin, the destruction, it became the place of Klipa, of the shell. That's why it's the most difficult thing. You don’t feel it in Jerusalem?

Student: I still don't understand what a Klipa means?

M. Laitman: Klipa, which is opposite or objects to the correction of the soul, against the revelation of the Creator to the created being, against the wisdom of Kabbalah. Very difficult in anything except the engagement in Torah, which is opposite the correction of man.

Student: But where do you take it from that there is a Klipa and that it is against a person? How do we know that, where do we know that from?

M. Laitman: He's going to tell you, you think I said it? I don't interpret, I don't do anything, rather, know the sources, and then you'll be strong and smart.

Student: Still, it is our capital?

M. Laitman: Otherwise, you gladly can jump on me.

Student: No, it's Israel's capital, everyone wants to be there, there are many seminars there, the Kotel, the Western Wall is there, so how come it is Klipa?

M. Laitman: But now it's in a state of Klipa, what's not clear? There's a place of sanctity, and after the ruin, it's certain that the Klipa will dwell there, what are you looking me for, doesn't it make sense, is it not what we study? Meaning, sanctity in its disparity of form, that's called Klipa, shell, why not? You don't see, according to what's happening in Jerusalem and in general, according to the resistance and everything? I'm not saying that it's not the holy city, but the people in it need correction, a great correction. We don't need to correct anything except for the people, and first of all, the Jews.

Student: But what I read in different scripts, it says that Jerusalem is the central point of the world?

M. Laitman: Everything is correct, that's why it is broken, and it makes the greatest Klipa.

Student: And in fact, the most difficult work is in Jerusalem, and if we succeed?

M. Laitman: Even the ARI didn't open his seminary there, understand? The ARI probably felt it. For us, it's not important, we don't belong to anyone, we can open a seminary wherever we feel like it. But people who feel the spiritual reality more, they feel where is yes and where is not. Remember Rabash, when he comes to the memorial, Rashbi's memorial in Mount Meron? He would know how to approach it, I would take him by the arm, he comes to this place, places his hand, that's it. If you didn't awaken him after 20-30 minutes, he would stand there as if he is paralyzed. I'm next to him, I didn't feel anything. He would feel probably but – so, there are all kinds. You found it? Find it and sent it to the friend, he can understand logically that it's a place of Klipa because there, that's where the sanctity was before, one against the other, that's how it works.

Question (Petah Tikva Center): (01:18:38) I want to ask, let's say Kabbalists like Baal HaSulam and Rabash. This is something they attain out of their exertion? Or is it something they are given from above?

M. Laitman: Two things, it has to be at the root of the soul, without it, there is nothing to do. From a man's sperm cell, you get a man, from a monkey's sperm cell, they get a monkey. Nothing to do about it, you need the root of the soul, and it determines, it decides what will be. But the pace, the form of development, the success of development depends on a man's free choice. How much he can arrange the environment, and through it you can come to it, that's the most important thing. You don't feel yet how much it repels you, you're willing to do anything except for connection. External connection, yeah, we'll do, we'll talk. They tell me to speak, I speak, they tell me to sit, I'll sit – sing, I sing. But the heart, how to obligate the heart to shatter that external shell and connect with other hearts, that's the main thing. The Creator cannot give up on that, on our participation. Otherwise, where will we get this 600 times greater light compared to what Adam HaRishon had?

There, he had a tiny light that would fill him, tiny: Nefesh de Nefesh de Nefesh. And it was also not at his expense, it's not that he was in a small degree. He was at a great degree but he received it without attaining the deficiency. That's why it's not really appreciated, it's like someone who's born as a prince, a king's son. And from the first day, he has everything that you can't attain or obtain throughout your whole life. So, it's not really appreciated, he has no deficiency for it, no awareness for it. It's not his, he doesn't hold on to it, doesn't know how to use it. That's why our problem is work in the group. And it's the first time in our generation, there was a group a little bit during the times of Baal Shem Tov, but the main, the primary kind of time for it is now because during the time of the Baal Shem Tov, it was about small, closed groups. Also Rashbi, also Moses and Abraham to some extent, to some extent, it was always like that, but in different forms.

Student: So, what is the inner motive that Kabbalists like Baal HaSulam and Rabash have because from everything he does, you see that he doesn't consider anything?

M. Laitman: Correction of the world, to give contentment to the Creator, what do you mean?

Student: About correcting the world, to give the Creator contentment. This is a desire that he has, where do you get it from?

M. Laitman: Gradually it is scrutinized, clarified in a person what else do you have to work for? Ultimately, that's what's clarified; that nothing gets done except that at every moment, whatever happens to me, I discover that it comes from the Creator. Bad from the Creator, good from the Creator, various things that happen, it's all from Him. It's all so that I would ascribe, associate every detail to Him, first of all; and after that, that it's for the good and to think the bad as the good. That's ultimately almost the entire work.

Question (Petah Tikva Center): (01:23:39) How do you start using the environment in such a way that with its help, you will be able to develop into this direction and develop the environment in this direction as well?

M. Laitman: I try hard to feel them as parts of me through which I speak to the Creator, like that. I can't speak to Him normally; rather, how does He appear? Through the still, vegetative, animate, and speaking. So, if I speak to Him through the speaking degree, that's how I connect all of creation to Him.

Student: And that will make the heart open up to the environment?

M. Laitman: It softens, softens the heart.

Student: I'm trying to understand what we are lacking in the work in the environment. It's not the physical thing, right?

M. Laitman: Mutuality, we are missing mutuality, everyone is hearing and everyone is too lazy to work together with the others – not physically, to gather, to sing – internally, we must accept that we belong to one heart. I have no words.

Question (Piter): (01:25:45) If I implement all of the Kabbalist advice that you speak of what Rabash and Baal HaSulam wrote about, but I'm not concerned every day to disseminate the wisdom of Kabbalah in the world. Can I be considered a student of Baal HaSulam?

M. Laitman: The important thing is dissemination because we are at a time where we must come to the general correction, and the first stage that is necessary for the correction is dissemination. That's why everything Baal HaSulam did was to interpret, to simplify the wisdom of Kabbalah to as many people as possible, as wide an audience as possible, that's what he did his whole life. We're dedicated to that, I don't know how to say dedicated, yes, dedicated only to that. To extract the wisdom of Kabbalah from its hiding place and to reveal it to the widest circles possible. And he would teach everyone, at that time, anyone who would come to see him, he would teach him. He had Hasidic students, seculars like Bialik; he had these objectionists like Rabbi Dessler, all sorts. Yes, the Yemenites, Ashkenazi, all sorts, all sorts of people went through him, he accepted everyone. He didn't make his Kabbalah, the Kabbalah belongs to someone or something, to everyone. Well, you see it, you see how he writes.

Reader: Let's share impressions from the lesson and what we take from it to implement in the Ten. Then, we’ll move on to the next part of the lesson, and beforehand we'll sing a song together.

Song: (01:34:09)

קבלה מדיה

קבלה מדיה

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

אסור להשמיד את הרע

אסור להשמיד את הרע

אסור להשמיד את הרע

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