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

Daily Lesson (Morning) October 8, 2024.

Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. #63

Reader: Hello, we are reading from the study, from the Introduction to the Study of the Ten Sefirot. You can find the introduction in kabbalahgroup.info and in the Arvut system and the writings of Baal HaSulam. We continue from item 63. You can send questions through the Arvut system. If you're asking a question in the hall, please stand up and hold the mic close to your mouth and speak loudly and clearly. Introduction to the Study of Ten Sefirot, item 63.

Reading: (00:43) Item 63 - Twice. This thoroughly explains the first degree of attainment of the revelation of the face, the attainment and the sensation of a guidance of reward and punishment in a way that He who knows the mysteries will testify that he will not return to folly. This is called “repentance from fear,” when his sins become for him as mistakes. This is also called “incomplete righteous” and “medium.”

M. Laitman: Well, if there are no questions, let’s continue.

Reader: Item 64.

Reading: (02:34) Item 64. Now we will explain the second degree of the attainment of the revelation of the face—the attainment of the complete, true, and eternal guidance. It means that the Creator watches over His creations as The Good Who Does Good to the good and to the bad. Now one is considered “complete righteous” and “repentance from love,” and is granted turning his sins to virtues.

This explains all four discernments of understanding of the guidance that apply in the creations. The first three discernments—double concealment, single concealment, and attainment of a guidance of reward and punishment—are but preparations by which one attains the fourth discernment: the attainment of the true, eternal Providence.

M. Laitman: Yes, well?

Question (Petah Tikva Center): (04:11) When the sins become mistakes, what happens with him? This is something that happens to him in the past, but what's happening now? He has to go through something.

M. Laitman: That's what he goes through.

Student: Well, what is he going through?

M. Laitman: That the sins become merits.

Student: What happens with him? It was in the past, but what's happening now?

M. Laitman: What is in the past?

Student: Let's say he went through all kinds of processes and states and now it becomes mistakes.

M. Laitman: What is now? What was once is now?

Student: Yes, yes. So, what's happening now?

M. Laitman: What is written.

Student: Is there a specific action he's doing?

M. Laitman: Yes.

Student: What is the action he's doing now?

M. Laitman: He discovers that his sins became mistakes.

Student: In this revelation, discovery?

M. Laitman: Revelation.

Question (Petah Tikva Center): (05:21) What does a person discover during the revelation of the face? What's happening there?

M. Laitman: He reveals the true providence of the Creator upon him. That the Creator governs and supervises all of creation, but in the form of a Good that Does Good.

Student: He's discovering that he's activated 100% by the upper force and he sees it.

M. Laitman: Yes.

Student: So, what's left of him?

M. Laitman: Let's say that nothing remains. Do you mean something independent?

Student: Yes, he discovers that he's an angel?

M. Laitman: I don't know what is an angel, but it should be clear. Yes, that all the qualities, thoughts, and desires of his are all coming from above, from the Creator, and he is executing them, necessarily.

Student: So where is the independence of the created being, of the person? What's left of him?

M. Laitman: From that perspective, nothing.

Student: And in what is he advancing? Where is he left to advance?

M. Laitman: He advances to a feeling that everything is from the Creator. That's it.

Question (Petah Tikva Center): (07:07) The sins and mistakes, does he attribute them to himself or to the Creator who is working with him?

M. Laitman: Probably to the Creator.

Student: He related everything to the Creator before as well, but he didn't treat Him as a Good who Does Good.

M. Laitman: He was not yet in revelation that the Creator is doing everything, and as a result of that, he too, a person, does it all, and that's how he thought. That's how he felt.

Student: Meaning, is there a layer of relating to the Creator before one’s attainment? Or you can say that he ascribes it to the Creator, but he still sees it as sins or mistakes so he can't justify Him.

M. Laitman: Yes, it's the first degree, and the second, yes. So, it's still in concealment from the Creator.

Student: Why is it that the revelation can only be as the Good Who does Good? It can't be, here this is what the Creator is doing to me, but that's a sin.

M. Laitman: That's the revelation of the Creator, that he is the Good that does Good.

Student: He talks about two degrees that he calls revelation. One where the sins become mistakes, and the second is when the mistakes also stop existing, they become virtues.

M. Laitman: Yes.

Student: He calls that revelation. Before that, he says, well, there is a Creator, but I blame Him, it's only sins, it's not called revelation. So, before the absolute Good Who does Good is called revelation, but why are the mistakes called revelation?

M. Laitman: Because that's how he accepts the actions of the Creator upon him. That's why he calls it mistakes.

Student: So, he still relates these mistakes to the Creator?

M. Laitman: Yes.

Student: So, you shouldn't call it a revelation, you should call it a third concealment.

M. Laitman: So, where do they come from?

Student: The Creator.

M. Laitman: So, how can you do it?

Student: I'm asking, how can he relate it to the Creator and say it's mistakes? If there's something absolute black and white, I understand. The Creator is revealed as the absolute Good Who does Good, it's clear, everything else is concealment.

M. Laitman: Yes.

Student: I'm asking why mistakes are considered as revelation, the attitude toward the Creator is mistakes, but it's called revelation, first revelation but still revelation. Why?

M. Laitman: Because the person does not reveal the Creator sufficiently, and therefore, he's in the state of mistake.

Student: It's not..

M. Laitman: Well, certainly here, there's kind of, from the side of the Creator an action to reveal Himself more, to disclose Himself more. And then a person won't be, not with the lack of attainment, at least partially, but towards a person, it's found as a mistake.

Student: What is it about the transition from concealment to the first revelation? Or you can call it a revelation.

M. Laitman: A person discovers that all that's happening to him, happens from above.

Student: Happens from above, but a part of it is mistakes, it's not, I cannot justify everything yet.

M. Laitman: Okay, well.

Student: I'm asking.

M. Laitman: Yes, still, he still attributes it to his relations with the Creator. That he has a part in it.

Student: So, why do you need two degrees of revelation? Why not just one? Revelation, and he justifies everything.

M. Laitman: The revelation justifies everything, but this revelation is attributed to the degree, to the state also to the created being and also to the Creator, and that's why it is divided that way.

Where is it? We can read it again, we can start with 63, yes?

Reader: Item 63.

Reading: (13:06) Item 63 - twice.

M. Laitman: Yes, well?

Question (Petah Tikva Center): (14:03) I heard from you a couple weeks ago that a mistake is when he doesn't have a screen.

M. Laitman: Well, well, complete it.

Student: A yearning, is it a form of screen?

M. Laitman: No, that's not a form of a screen. The screen is one's attitude towards the Creator whereas He is the giver and the receiver.

Student: So, from double concealment, there's a revelation that everything comes from the Creator?

M. Laitman: Yes.

Student: Then he requires the power to build a screen?

M. Laitman: Let's say.

Student: How can the sin move toward becoming a mistake? That's what we're lacking here.

Reader: Our friend means, what turns the sin into a mistake? How do you go from sins, from malicious sins, to mistakes?

M. Laitman: If a person feels a mistake, then, I don't understand. Here He gives us…

Student: Before the state where he feels a mistake, he doesn't feel all the disturbances, all the gifts as coming from the Creator?

M. Laitman: Yes.

Student: He thinks, I don't know where he gets these thoughts, but there's a point where everything is opposite.

M. Laitman: Yes.

Student: Where does this point come from? How do things change from a sin to a mistake? He's in a state of darkness. So, where will the point of light, the first point of light come from, or come to?

M. Laitman: Well, can no one help me?

Question (Petah Tikva Center): (17:27) I think the friend is asking this, there's concealment, and then the attitude toward reality is called sin.

M. Laitman: Yes.

Student: And then something happens, and suddenly, it's called a revelation, and then those actions, that he called them sins before, now he calls them mistakes. So, what is this transition from an attitude called sins to an attitude called mistakes? What is it about this revelation?

Student: What happens when there's a state of sin, and then suddenly, it becomes a mistake?

M. Laitman: There's a measure of revelation of the Creator in that. It's revealed that that's where the Creator is.

Student: Only from the mercy of the Creator?

M. Laitman: Let's say the mercy. Yes.

Student: Does it happen randomly? What is the turning point that changes a person's attitude from sin to mistake? Does it happen randomly? Does it happen in a planned way? What does He do to change from sin to a mistake, if he's in concealment in both states?

M. Laitman: Because within, this degree has the light of the Creator Himself. Yes. And then now, it's revealed more as, because He is in the base of that degree, or the foundation of that degree.

Student: The state of double concealment, what will make it rise?

M. Laitman: Disappear or rise up?

Student: Rise, meaning what? What state he was in now that the next state is revealed.

M. Laitman: When the Creator is revealed to a person, he feels that he has risen to a new degree, and he has a connection with the Creator.

Student: I think what our friend is asking, what is the trigger that brings about this change?

M. Laitman: Revelation, that there is some measure of revelation here.

Student: What is the trigger that brings about the revelation?

M. Laitman: Whereas there's truly a connection between a person and the upper light that's being revealed.

Student: What is the thing that instigates the revelation of the connection between man and the upper light?

M. Laitman: That's already an equivalence between them. What causes this initial revelation? The first revelation of a person, of the Creator inside of a person. So as a result of that, in a person this revelation happens within his senses, in his understanding, in his attainment somewhat, to the extent in which it illuminates in him.

Question (Petah Tikva Center): (21:48) I just want to say that it's written in item 53, 54.

M. Laitman: 63?

Student: 53, 54.

M. Laitman: Well, let's read. Read, Niv.

Reader: Item 53.

Reading: (22:13) Item 53. We must know that the whole matter of the work in keeping Torah and Mitzvot by way of choice applies primarily to the two aforementioned discernments of concealed Providence. Ben He He says about that time (Avot, Chapter 5): “The reward is according to the pain.”

Since His Guidance is not revealed, it is impossible to see Him but only in concealment of the face, from behind, as one who sees one’s friend from behind and might doubt and think he is another. In this manner, one is always left with the choice whether to keep His will or break it. This is because troubles and pains he suffers make him doubt the reality of His guidance over His creations, whether in the first manner, which are the mistakes, or in the second manner, which are the sins.

In any case, one is still in great pain and labor. The writing says about this time, “Anything you find that your hand can do by your strength, do” (Ecclesiastes 9). This is so because he will not be granted the revelation of the face, the complete measure of His goodness, before he exerts and does whatever is in his power to do, and the reward is according to the pain.

M. Laitman: Well, I don't see that anyone wants to ask or say anything about it, so... Yes?

Question (Petah Tikva Center): (24:47) What he's saying here, it's a question. That there's a doubt in the revelation of the Creator. Like he's seeing his friend from behind, he's not sure if it's him or not here. That causes him pain and sorrow. Later he says, according to the sorrow, there's a reward. But what's the pain here? What's the sorrow?

M. Laitman: Where he reveals him as if, where he cannot rely on the measure of revelation but rather only to the extent in which the Creator is revealed, and to the extent in which the Creator is concealed. And these, kind of like in the twilight, in between where a person can talk to him this way.

Student: We learn also in the writings of Rabash and everywhere, that even if there's something, if a person reveals something but he ascribes it, relates it to the Creator, it has to be in joy even if it's pain. It doesn't matter. The fact that something is revealed, it should determine an attitude of joy toward it. So, here it doesn't manage to do it yet.

M. Laitman: No.

Student: But he wants.

M. Laitman: In the first half, he doesn't succeed. In that attainment, it's like there's two halves. So, in the first half he can't, and the second half he can.

Student: So, doubt equals sorrow and pain.

M. Laitman: Yes.

Student: And revelation equals joy.

M. Laitman: Yes.

Question (Petah Tikva Center): (26:42) I think the key concept here, what the friends ask about, is when he begins to justify the Creator and His call, the incomplete righteous or medium, because before that he wouldn't justify Him. It was in sins. But here, what is the action about? When he starts to justify this justification, even partial, that's revelation. That's how I got it.

M. Laitman: Yes.

Question (Petah Tikva Center): (27:19) I'll continue. It's because an incomplete righteous is called repentance from fear, and a complete righteous is repentance out of love. The question is, if he reached an incomplete righteous which is repentance out of love, we heard from you, he's reformed already. Why do we need repentance out of love? It's already there. It's already in connection with the Creator. Maybe even in revelation. Is he righteous? Why doesn't he need another degree? That's not clear.

M. Laitman: He probably needs in this degree to feel still the adhesion between them. As it is written, that in each soul and each self, that's what's missing still.

Question (Petah Tikva Center): (28:27) So, he discovers retroactively that he was in sins in the first revelation? So, why is he in mistakes? What is a mistake? What's the essence of the mistake? Because he's not in a complete whole state.

M. Laitman: Yes.

Student: He feels that he hasn't reached that complete whole state. But then he writes repentance out of love. He writes that the sins become virtues.

M. Laitman: Yes.

Student: One completes the other. Why does he keep going back to the sins?

M. Laitman: He returns in order to complete that feeling between the sin and love.

Student: So, the sins awaken on a higher level? In the next state?

M. Laitman: Yes, seemingly.

Question (Petah Tikva Center): (29:46) Is it correct to say that mistakes are a revelation, a recognition of the Creator in vessels of bestowal?

M. Laitman: It's not written.

Student: I'm trying to disconnect from what we know about sin and a mistake. There's an intention of a person and I'm trying to understand how it's reconciled with a vessel and a light. How to bring it to the state where I can define it in the purest way possible. So, what's the difference between a mistake and a sin in the attitude between light and vessels?

M. Laitman: Well, a mistake is due to a lack of revelation to a certain extent, and the sin is already a clear state.

Student: A clear state of darkness, of lack of recognition.

M. Laitman: Yes.

Student: And is there an order? First it's mistakes, then it becomes sins, then it returns to being a mistake, then it becomes a reward and punishment?

M. Laitman: Again?

Student: What's the order? In a new state, let's say. It's what's revealed first, the mistake, then it becomes a sin, then it goes back to being a mistake. Then it comes to the revelation of providence through reward and punishment.

M. Laitman: Why does he need this kind of talking?

Student: That's the order. So, it's how it is written, it goes from sin to mistake to revelation?

M. Laitman: From the sin to the mistake and to revelation. Yes.

Student: And sin, mistake, revelation, and until he comes to, as he writes, the Creator sees that he corrected everything, that's always the order, and only in the end it comes to the revelation of complete righteousness.

M. Laitman: Yes.

Question (Petah Tikva Center): (32:22) You said that the desires come from revelation, they come from above, and a person executes them necessarily. So, what's the difference between a person with a bunch of desires awakening in him and one who identifies that these desires come from above, and he's doing it, he's carrying them out necessarily.

M. Laitman: There's no difference in him because it all comes from the Creator.

Student: For example, a person wakes up in the morning, suddenly he has a desire to be with his friends. He detects this desire from Him, or the desire that is coming from above, but he feels the desire to do it. What changes about his attitude in these two states? What's the addition he can put in?

M. Laitman: The addition is that he relates differently to the Creator, that He's governing him, that He's guiding him in each and every state.

Student: Is that a different kind of pleasure out of these actions?

M. Laitman: Well, that could be, that's already a secondary matter.

Student: So, what's the main thing here in this process?

M. Laitman: The main thing is the connection with the Creator.

Question (Petah Tikva Center): (33:58) Well, the fear, after you have that sensation that the Creator has come closer, the fear of a person, but as he calls it the repentance out of fear,

M. Laitman: Yes.

Student: Then this all changes as the feeling of reward and punishment, and it's something that seemingly pushes us compared to the repentance out of love that attracts him, that draws him near. That's a clear form of both processes. What pushes a person, how do we bring it into the Ten? Because this will protect us.

M. Laitman: Where everyone attains. Where everyone attains.

Student: Can we bestow to one another or influence one another with this personal fear?

M. Laitman: We reveal. We reveal fear.

Student: Is there something about fear that has to be very, very clear, very sharp?

M. Laitman: Yes.

Student: Which is?

M. Laitman: Complete fear. Where does he have fear from?

Student: Right now, it's a reward. It comes from reward and punishment.

M. Laitman: Reward and punishment, yes. The fear from punishments, the fear from altogether, from exiting

Student: The path.

M. Laitman: Yes.

Student: Exiting the path.

M. Laitman: We have no more questions.

Question (New York): (36:00) What is a sin?

M. Laitman: A sin is where a person is before the Creator, in front of the Creator.

Question (Asia): (36:28) Is the first revelation felt in the created being something unpleasant, suffering?

M. Laitman: Why? No. He's a little confused until things are clarified, but no. It's not that it's so unpleasant.

Question (Women Heb 2): (36:58) What does it mean when he writes that he's called an incomplete righteous and also a medium?

M. Laitman: Yes.

Student: What is that? What does that mean?

M. Laitman: Well, according to what is revealed to him, that one is called an incomplete righteous, and also the medium is between good and bad, where he stands there.

Question (Women Heb 1): (37:25) What actions should a person do in order to come out of the state of concealment?

M. Laitman: Just as we learn, in the correct way, gradually, where he should attempt, try to carry out these states upon himself.

Question (Turkiye 7): (37:50) What is the connection between the sin that becomes a mistake, and a person who feels he has no free choice?

M. Laitman: That he doesn't have a desire?

Student: Free choice.

M. Laitman: A free desire? There are many states here where there's no desire, where there is desire. As a person, it's in a state where he cannot determine yet in a true manner what's happening to him.

Question (Petah Tikva Center): (38:46) I understand that you have to be included, incorporated with the states of the Ten.

M. Laitman: Yes.

Student: In what exactly? Everything is in a different place, a different degree, different revelation, and what should be incorporated to receive the right, correct treatment?

M. Laitman: That's a question. Yes. We, as we advance to the correct perception, we go through all kinds of states, and just as we read. The main thing for us is to discover the correct attitude of the Creator towards us. The correct attitude that is revealed in us and becomes clear is the feeling of the righteous. A person who is in that attainment, through double concealment, and one concealment, and the attainment of reward and punishment, he goes through it and then he merits the fourth phase, which is the providence of the righteous. Meaning that he discovers that all of the providence is always aimed and leads him to the correct state, the real and eternal state. That's it.

Question (Petah Tikva Center): (41:13) I have a question, it might seem a little different. What is the connection between the transition from concealment, first and second revelation to love of friends? What's in the revelation that helps us open the heart and lets us feel the friend?

M. Laitman: If there is still in what a person attains a state of reward and punishment, that's still an incomplete state. What does he say about that in item 65? “We have to understand why the third discernment is not enough for a person, namely attainment of a guidance of reward and punishment. We said that he has already been rewarded with He who knows the mysteries, testifying that he will not sin again. That he will not sin again. And why is he still called medium or an incomplete righteous whose name proves that his work is still not desirable in the eyes of the Creator? And there is still a flaw and blemish in his Torah, and work, and his work.” How can it be that after he has performed all of this, he is still in a state that the Creator has yet to receive him as desirable? “And we need to understand why the third discernment is not enough for a person, namely attainment of guidance of reward and punishment. We already said that he was rewarded with He who knows the mysteries testifying that he will not sin again. Why is he still called medium or an incomplete righteous? After all, it is with certainty that he from himself shall not perform any sin, whose name proves that his work is still not desirable in the eyes of the Creator. Why is he an incomplete righteous? And there is still a flaw and blemish in his Torah and his work.

So, what does he continue? Item 66) “First let us scrutinize what the interpreters asked about the commandment, the Mitzvah of loving the Creator. How did the Torah oblige us to a Mitzvah that we cannot keep at all? One can coerce and enslave oneself to anything, but no coercion enslavement in the world will help with love. That we understand. And they explain that by keeping all 612 Mitzvot appropriately, the love of the Creator extends to him by itself.” Meaning that there is truly a very special degree here for love, it doesn't matter how much you work and how much you attain, love is what is given to the heart of man. That which the Creator himself wants this person to have come to Him in the connections of love. “Since it is considered possible to keep, since one can enslave and coerce oneself, to keep the 612 Mitzvot properly, and then he will also agree the commandment of the 612 Mitzvot, and then he will also be rewarded with the love of the Creator.” Meaning, should there be some form of action here called love? Or does it come after all that a person has observed? So why is it so?

Question (Petah Tikva Center): (47:20) Then there is the first revelation of the quality of love, bestowal. After that, there is another degree of additional revelation of love and bestowal, and afterwards another degree. Love is unknown, like a mother who loves her child, she loves him, then what? She loves him more, and she loves him more. This measure of love, that first revelation, each time it opens up more and more the connection. What is the measure or the quality of love that keeps growing? Because the moment it opens up, a person can see that it is opening up from one end to another. So how come it later became so?

M. Laitman: There are many degrees in love.

Student: Well, that's what I'm asking.

M. Laitman: Why there are many degrees?

Student: Yes, what are the degrees? If you see something, there's a connection between the creature and the created being. Is it growing stronger, and that's called love?

M. Laitman: It's strengthened, it's broadened. It may be dependent on certain conditions.

Student: And these are all the names that we discussed. It's the degree of the connection.

M. Laitman: Yes. We're not talking on behalf of the Creator, we're talking on behalf of the created being.

Question (Petah Tikva Center): (49:11) Again, I'm going back to the same question. There's a concealment now. So, it's clear a person feels only himself. In the concealment, he doesn't truly feel the friend. And if he does, it's a means for himself, some exploitation of some sort. That's a concealment. Now the revelation, which he calls the opening of the eyes. Repentance, redemption out of fear, cause of sins and mistakes, that's a different attitude. In that first stage of revelation, what happens in the relationship to the friend? What is added in the feeling of the friend?

M. Laitman: In love of friends, I think he goes through those same states like towards the Creator.

Student: So, you can change the language and relate it to the friends or to the Creator and it's still the same?

M. Laitman: Not in its initial form, but later in the additional forms, yes.

Student: So, the second revelation is additional opening of the heart to the friends?

M. Laitman: Yes, otherwise he won't have a Kli to receive the love of the Creator. Okay?

Question (Petah Tikva Center): (51:07) A person wants to become desirable in the eyes of the Creator. Beforehand he has to feel desirable by the friends. Is there such a degree?

M. Laitman: He must reach love of the created beings, but to love of friends is… We don't have such a concept.

Student: What does it mean that there is no such concept as love of friends?

M. Laitman: On the way to the Creator, a person goes through the stages of love and there is a stage there that's called love of friends.

Student: But to the extent he starts to feel love of friends, his relationship with the Creator also starts, or is that a separate thing, the relationship with the friends?

M. Laitman: It's not immediate, it's not the same attitude, but it's one after the other. Where to the same extent in which he has opened himself towards love of friends, where it's opened up for him, this desire to love the friend, then he feels his inclination towards the Creator.

Student: So, the first stage to work on is opening of the heart with the friends with all the resistance and everything, to open yourself up more and more.

M. Laitman: Yes, it is clear that without this, the path to the Creator will not open up for him.

Question (Petah Tikva Center): (53:47) Do you find all four steps in every degree? Double concealment, concealment, sins, virtues, it prepares the vessel for love?

M. Laitman: Yes.

Student: And so, in the third stage, redemption out of fear, this medium, the light that passes, the Reshimot, it remains there to work with?

M. Laitman: Well, we will learn that, yes.

Question (Petah Tikva Center): (54:20) In the Ten, each one is in a different state, but I want to help. How can I help? Each one is in a different state. Is there something specific for the Ten, or is it an individual to each one?

M. Laitman: Specifically in the Ten is the extent in which each is incorporated in everyone and is incorporated in the Creator.

Student: That's the work, to the extent to which everyone is incorporated?

M. Laitman: Yes.

Student: That's how we're helping the Ten?

M. Laitman: Yes.

Question (Petah Tikva Center): (54:58) In the state of concealment, the posterior of the Creator is revealed?

M. Laitman: Again.

Student: In the state of concealment, the first concealment, the posterior of the Creator is revealed?

M. Laitman: Yes.

Student: What is the Creator revealing to him that he's in concealment? What does that mean that the posterior is revealed?

M. Laitman: That a person cannot approach connecting himself to others in a state in which he's working with the vessels of posterior, of Achoraim.

Student: Then it says that he performs transgressions because of the multitude of suffering.

M. Laitman: Yes.

Student: A person doesn't have enough awareness of the Creator, and that's why the will to receive conquers him each time?

M. Laitman: Yes.

Student: So, he is dependent completely on the Creator opening up his greatness to him?

M. Laitman: Certainly.

Student: So what is a man's sin if he depends completely on opening up the greatness?

M. Laitman: That he doesn't ask. That he's not pressing enough.

Student: And commandments that he writes about later. A person performs a commandment when he has the greatness of the Creator or when he doesn't have the greatness. How can he perform a Mitzvah without the greatness of the Creator? Is it possible? How do you work when there's no greatness? Because you need to work.

M. Laitman: You have incorporation with the friends, with the others.

Student: But also, the incorporation?

M. Laitman: What?

Student: It doesn't necessarily bring a person the greatness of the Creator. It depends entirely on the feeling the Creator is sending him.

M. Laitman: Yes.

Student: So, how is he managing that?

M. Laitman: He asks.

Student: You have to constantly ask for the greatness of the Creator?

M. Laitman: Yes.

Student: When asked. Sorry. What is he asking for? Greatness of the Creator. What? How to make the request more precise?

M. Laitman: For the Creator to be revealed to him as the Good that does Good to the good and to the wicked. And he moves everything and sustains everything.

Student: And for that to allow him to make more actions?

M. Laitman: Yes. Well?

Question (Woman Germany): (58:05) What kind of thought and study is required to understand the meaning of the sufferings, and the torments a person undergoes along the path?

M. Laitman: Again?

Question (Women Germany): What kind of thought and study is required to understand the meaning of the sufferings, and the torments, the trials a person goes through on the path?

M. Laitman: What? I don't know. I don't know.

Question (Women Romania): (58:48) How can we identify and feel that everything that happens to us in life comes from the Creator?

M. Laitman: That too cannot be explained. But try and break out or reach towards that. And then maybe you will feel.

Question (Turkiye 8): (59:14) What does a person need to do so the Creator will place love in his heart?

M. Laitman: He should precede love to the Creator. Precede it with love towards the Creator.

Question (Women Moscow 8): (59:41) It says, according to the suffering, the torment is a reward. What is the suffering from? Or the sorrow from?

M. Laitman: The sorrow is from... Well, eventually, the sorrow of the created being is that he cannot bring contentment to the Creator. It is that he's still far from that. How many states, how many degrees? That's the sorrow. The reason for the sorrow. Yes.

Question (Petah Tikva Center): (01:00:38) What does it mean to reach the discernment that I see the Creator is Good, Who does Good for the good and for the bad? After everything we discussed, I have to eventually reach a state where He seems as Good who does Good, both for the good and for the wicked. What does that mean?

M. Laitman: What is it called? That how you discover His attitude, the way He relates. That in the way He relates, there is nothing changing in accordance with our intellect. But rather, it's all only going according to this line of bringing everyone to the end of correction.

Student: We say the Creator stands behind every friend.

M. Laitman: Yes.

Student: And after we reach a state where I examine the Creator not from the actions that I receive according to my ego but just like a father and mother will sometimes punish a child, but the child doesn't understand it's out of love. Only when he grows up, he understands that what he received from mom and dad is out of love. So, how do I reach a state where I receive all these actions, and I see them as coming from the Good, Who Does good? How do I change this attitude? Because sometimes I see the friend performing this action or that action, and I judge it to be good or not good from the Creator according to my ego. But if I truly see the Creator as Good Who does Good, I love the friend as a friend, as a person, not because of something he's doing. So, how do we correct this state between us? So, I will see the friend as a person, as someone whom the Creator, who is the Good Who does Good is standing behind him and not as a result of my own actions and my own ego.

M. Laitman: You're talking about a very special discernment. Yes. I don't know how to sort things out for you.

Student: Because what I feel is good and evil, or good and bad. How do I relate those actions to the Creator? Because when He says for the good and the wicked, it's really the actions that I relate through the friend from the Creator. So, the question is, what is a good action or a bad action? How do I decide what is a good action and what is a bad action, and how do I raise it all up and wrap it with love? Because they say, love will cover all crimes. How, eventually, when I see all the actions from the friends and I cover it all with love, that it's Good Who does Good, that's coming from the Creator.

M. Laitman: Then you're certainly covering it with love.

Student: So, by covering it with love and rising above my ego, will I change my attitude to the Creator through the friends? And then I can see He is Good Who does Good? That's the question.

M. Laitman: Yes, that's exactly the way. That’s it?

Question (Petah Tikva Center): (01:04:44) In the prayer, the request for the Creator is to reveal His greatness, that He is Good Who does Good. What is the intention? He feels sorrow that he cannot bestow to the Creator. Is that enough of an intention, or do you need to construct another intention?

M. Laitman: We need to build the intention here.

Student: And what do you need here?

M. Laitman: To try and include in this intention his attitude towards all the friends, and how he connects them and places, stabilizes it before the Creator. All right. It's already an hour that we are engaging in this. What's next, reader?

Reader: We have selected excerpts on the topic of incorporation.

M. Laitman: Incorporation, well, let's…

Reader: We'll go to the next part of the lesson, and before that, we'll sing a song.

Song: (01:05:56)

קבלה מדיה

קבלה מדיה

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

למה הסתירו את החכמה והיום מגלים אותה?

למה הסתירו את החכמה והיום מגלים אותה?

למה הסתירו את החכמה והיום מגלים אותה?

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