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

Daily Morning Lesson: October 2, 2026

Part 1: Hosha’ana Raba - Selected Excerpts from the Sources (2020)

Reader: Hello friends! In the first part of the lesson, we will watch a recorded lesson from Sukkot from the 16th of October 2003, based on a compilation of excerpts on the subject of Hosha’ana Raba. Let's listen to the lesson, write down whatever notes we have, things that come up, because we will be discussing it after the lesson and we'll be reading more excerpts and so on. Today is the night of Hosha’ana Raba. Good luck!

M. Laitman: (00:43) After Abraham, the patriarch, received the wisdom of Kabbalah, this state developed until the time of the patriarchs. Baal HaSulam explains to us why, at that time, the first Kabbalist did not receive the whole Torah but only the method for inner self-correction. This is how he advanced with his sons, with his students, it was a large group, it's not discussed that when we say Abraham, Isaac, Jacob and a few more sons and some family members – Eliezer there, and whoever else he had there. So, from the story, from what the Torah tells us, we might think that there were only a few people, there was not a few, there were many people. It was a large group because behind every person there are six and behind every name there is – how shall we put it – an entire body of learning. There is a woman behind every person and there's an entire body of learning, and a special direction in the revelation of spirituality, both in Isaac and in Jacob. In short, it wasn't just a few people, some small family with twelve sons but, nevertheless, in terms of the number of people, there were not enough of them for the Torah to be given to them. And from Abraham until Moses it nevertheless progressed within a small group and they all advanced according to their small Aviut, their small coarseness, in their sensation of spirituality, in such closeness to spirituality that they did not actually need to receive the method of correction.

But, then, when they divided and multiplied, and the will to receive grew. When they advanced toward Egypt and entered Egypt and took from there the entire great will to receive of the Egyptians, the seven years of satiation, the seven years of famine. Then they reached a state when the will to receive was sufficiently developed. Seven, as you know, corresponds to the entire Partzuf of Zeir Anpin, which was first filled with the lights from above and, afterward, was also emptied. We know that after an ascent comes a descent and a descent's already the revelation of the vessels that, afterward, can be corrected. This is called, Their having left Egypt with great possessions; that is what is, With great possessions mean? With great vessels of the will to receive for which they truly needed to be given the Torah in order to advance, in order to give them something to correct. This is how the Torah tells us about what happens.

Moses, who was, seemingly, the continuation of this entire chain of Kabbalists, was already a Kabbalist for whom the method of correction for an entire nation was revealed. That, it's not for a small group of people but a method for revelation and correction on the level of an entire nation. Along with the fact that he and his students whom he taught were certainly in the revelation of inner spirituality, Moses also introduced this matter of observing the commandments in an external form, through which he essentially wanted to connect branch and root. To give the nation, to this group of people that he had already grown so large as to become a nation. To give them customs, the roots of which are spiritual, there is nothing in the custom, itself, it exists on the still degree – do with it whatever you want. However you move the still, it remains still. But, nevertheless, by using this still level, you place yourself in a still framework. This framework does not move, it exists, it does not let this nation, this flock, run away.

M. Laitman: (05:43) This is how Moses built the nation, according to the division into priests, Levites, and Israel. According to the division into tens, hundreds, thousands, and tens of thousands within the nation. A very special, precise, and rigid pyramid, truly according to the pyramid. This hierarchy that exists in spirituality, he made it exactly so that if we study the story, the way he wrote it, even for the common people. Through this, he also teaches us what happens above in the spiritual worlds. This story is actually supposed to elevate us upward and not leave us merely in branches that have no benefit in themselves, whether we observe them or not. Instead, everything depends on the inner intention and the inner correction. On the inner observance of the actions and counsels that the Kabbalists leave for us.

According to these holidays, we learn that after the exodus from Egypt – after a person exits his will to receive in the first revelation and the first approach toward spirituality – he begins to attain the quality of Bina. He attains the quality of Bina over the course of the forty-nine days of the Counting of the Omer. In Zeir Anpin, we have seven Sefirot and each one consists of seven individual Sefirot of its own, making a total of seven times seven, forty-nine days during which all the Sefirot of Zeir Anpin begin to receive special corrections. In the counting of the Omer, every single evening, when a new day enters, we recite the count. The day begins from darkness – from the revelation of the vessels – and, afterwards, comes the day which is the correction of the vessels and, There was evening and there was morning, one day. Every evening we read about the corrections in the Counting of the Omer. If you want, you can read in the prayer book, in the Siddur; that, today, I correct such and such a Sefira out of all the forty-nine Sefirot of the soul, right? Hesed in Hesed, Gevura in Hesed, Tifferet in Hesed, all the remaining Sefirot in Hesed, and then with Gevura, and then in Tifferet, and then in Netzach, and so on until Lag BaOmer, which is in the middle, which completes for us all the Sefirot.

What do we have? Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut, we already don't talk about Malchut. We have seven, here, and seven and seven is twenty-right and how many more, twenty-one, right? Another seven is twenty-eight and another five. Hod in Hod – Hod of Hod. Hod is called Malchut of Zeir Anpin, Malchut of Malchut of Zeir Anpin; here, we cut off that Hod if we have reached this point with the corrections. Meaning that we have corrections over all the preceding Sefirot and onward, Malchut of Zeir Anpin and Yesod, which is essentially the sum total total of everything that exists in Zeir Anpin and Malchut which receives what is here. If we have reached Sefira thirty-three, we are done, Lag BaOmer. We're already certain that from here onward, whatever we have from the lights will enter further into the vessels. The corrections of the whole Partzuf of Zeir Anpin have been completed. This is the holiday of Lag BaOmer and, afterward, we reach the forty-nine Sefirot and enter Malchut. That is called the holiday of the giving of the Torah, Shavuot.

M. Laitman: (10:15) We received it, and, afterward, what the Torah tells us takes place and it tells us precisely about our order, about how we go through it. You know that although the vessels were already shattered in the world of Nekudim–this is the shattering of the worlds; and, afterwards, in the world of Atzilut, there was the shattering of the souls, when Adam HaRishon was broken, that happened there. We have still not gone through the shattering, we, too, must go through those same states corresponding to the breaking of the vessels. I have something whole, I don't really know what it is and I attain and feel this thing in general. But, in order to attain and feel it and really acquire all of it, I need to reach the root of the shattering. That is essentially as though this thing breaks in my hands, and a person reaches that. Then, although after correction it is as though we receive the Torah and the revelation of the Creator. Afterward, he reaches a state in which he seemingly enters the breaking, and he also reaches such a root, as it is told there about the people of Israel when Moses ascended Mount Sinai. Meanwhile, down below, they made the golden calf from those vessels, from those desires for the light of Hochma, the great desires, the will to receive.

Meanwhile, they build the golden calf and Moses descends from Mount Sinai, that is the actual quality of Bina in a person that is in adhesion with the Creator. While all his other desires, in the meantime, are in a state where they are beneath the mountain and they are connected to the Klipot, to the shells. Then there is the shattering of the first tablets, which is from Shavuot until the seventeenth of Tammuz, and that corresponds to the first breaking of the kings, the kings of HGT or the first breaking of Adam HaRishon. Afterward, there is a waiting period until the first of Elul, when there is, once again, a connection with the upper light, it is called Moses ascending Mount Sinai. We receive the second tablets and there is a difference between the first and the second: the first breaking is always over the vessels of Hochma and the second breaking is over the vessels of Hassadim. Just as the first temple is a breaking over Mohin de Haya, and the second temple is a breaking over Mohin de Neshama, the Mohin of Hassadim, it is the same here.

The second tablets are what Moses receives the second time, when he is in contact with godliness, in the revelation of godliness, the revelation of godliness is already different. In the second tablets, there is no longer, that is, in the power of the Torah, there is no longer the same power as there was the first time. This is because the Torah actually has to be received as it came the second time; that is, it's prepared for the correction of VAK of the vessels. The second time Moses descends from the mountain – he is on the mountain for forty days, both the first time and the second time – forty is a sign of Bina, as you know, Mem in Hebrew. The shape of the Mem also tells us about Bina, that a person enters into this letter. We also have Mem and we also have Samech, we have these two letters, these two Otiot. If a person is inside Mem or Samech, then he is within the quality of the letter that surrounds him from every place and from every side, and this is the shape of the Ark. So, both Samech and Mem, we learn that these letters belong to the qualities of Bina, where if a person reaches that degree, then the light of Hassadim protects him. Then he is certain that he is already in a state where no will to receive can cause him to fail and bring him to a breaking or to a sin. Then Moses descends from Mount Sinai the second time, which happens on Yom Kippur, and the vessels that are now revealed on Yom Kippur are vessels corresponding to the end of correction, only they are not corrected.

M. Laitman: (15:52) So, on Yom Kippur we fast, we do not drink, we do not eat, we do not wear leather garments – that's because skin, if we count the body across its width. Then we have Mokha, bones, nerves, flesh, and skin, corresponding to Keter, Hochma, Bina, Zeir Anpin, and Malchut. Skin, this final degree, we do not touch, sometimes, just as with eating and drinking, there is what is called, Wearing a sandal. Wearing a sandal means that we are at the Parsa, we do not touch it, that is called, Wearing a sandal, which is why we are forbidden to make a leather garment or wear leather shoes. Besides this, there is anointing, which also pertains to the skin and the outer covering over it. This is with oil that is rubbed on the body, usually olive oil, and what else? Marital relations, that is because we do not have vessels that are prepared with a screen, we certainly cannot make a coupling, a Zivug between Zeir Anpin and Malchut, or between the light and the vessels which in our root is marital relations. It's called, Closeness between a man and a woman.

These are the five afflictions that we have on Yom Kippur; if we observe them, it is considered that in corporeality, we are seemingly corresponding to the upper roots. Then the proper vessels are revealed to us corresponding to Purim, corresponding to the end of correction. In the meantime, between Yom Kippur and Purim, we have, well, I hear that, here, we actually do it all in one night. We have already celebrated Purim several times this week! But between one and the other, there are several more corrections that we need to undergo and these corrections are called Sukkot. Afterward, we have Hanukkah. What do we do on Sukkot, on Sukkot we correct the vessels of Zeir Anpin. You probably already know about the four species, these four species are the Lulav, the Etrog corresponding to Malchut and the Lulav corresponding to Zeir Anpin; here we have the Hadasim, the myrtles and the willows, the Aravot which correspond to HGT NH of Zeir Anpin. Then we take these four species and the soul is actually the person who takes them in his right hand, and there are many other kinds of laws here that must be observed. Then a person enters under the sukkah, which is the surrounding light and we make it from the waste of the barn and winery, which are the things that a person seemingly raises above his head – this is called, Going in faith above reason and then he is beneath that Schach, beneath that thatch. He receives the surrounding light corresponding to all four species and he is inside it and, in that way, he corrects his vessels.

We have, His left hand is under my head if you remember, as it is written in the Song of Songs. His left hand is under my head, it means that the left hand is under the Nukva, And his right hand embraces me. That's what happens, that His left hand is under my head, refers to all the vessels of reception that are revealed from Malchut. And, on the right side, His right hand embraces me, means that there is this right embrace.

M. Laitman: (20:14) The right embrace is precisely the sukkah, how it's built; also according to the human arm, right? This is the arm, here, are the fingers, these are precisely laws according to which the human body is built, according to which the sukkah is built. The right embrace after the left embrace, and the right embrace lasts for seven days which is the time during which the surrounding lights enter the whole structure of Zeir Anpin: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. Today, actually, which day are we on, together? The seventh and the entrance into Malchut, all these lights, ultimately, from Yesod, since Yesod is essentially the sum of all the previous qualities and corrections. Now, all these lights enter Malchut and when they enter, they are sealed with what is called, Simchat Torah, the joy of the Torah. When all the lights in the corrected Zeir Anpin enter, then this state is called, Simchat Torah, the joy of the Torah, when the light of Hochma is in corrected vessels.

Still, nevertheless, this is in ZAT or in VAK, right, which means that all these qualities are not the end of correction, GAR is missing. It is only in Zeir Anpin, we still need to reach GAR and GAR is reached on Purim, when great vessels are revealed corresponding to the ten sons of Haman These vessels undergo correction which means that we know that they must not be used. In a person, it's impossible to correct them other than by killing them, meaning not to use them, to leave them empty. To remove from them the lights, all the sparks that are there. Then we reach such a joy that is boundless, limitless, when all the vessels are already corrected. In all of them the full one hundred percent of the light of Hassadim and the full one hundred percent of the light of Hochma become revealed and that is already called the end of correction, or Purim. That is what happens to us throughout the entire cycle of the year – from Passover until Purim – and what is worth emphasizing is that in our world, all the spiritual roots have already touched their corporeal branches and nothing remains in our world to be revealed except Purim. According to the roots, there has already been the descent into Egypt, the ascent from Egypt, the building of the temples. They were broken, there was the departure into the four exiles corresponding to the four phases that we have in HaVaYaH. There were four ascents and four descents, and we are in the final exile. That is, in this world in practice, in corporeality, as well, together with us. We ourselves, in spirituality as well, we do not need to carry out any final action other than our inner correction. To attain spirituality and externally we need to carry out only our final correction, which is to reach the end of correction in practice here on earth.

All the other roots have already been revealed in their branches before us. So, according to what Baal HaSulam writes, we are certainly in the last generation. A generation before which all the preparation was completed, and we only need to complete everything that the Kabbalists prepared for us. Everything that we prepared throughout all the previous incarnations and, now, this is the incarnation from which onward all of humanity truly begins to advance toward the end of correction. Surely, you have read everything Baal HaSulam writes in all his articles and we are the first to do it.

M. Laitman: (25:24) So, let us take one more beautiful step in this by reading the Zohar. Let us hope that through studying it, we will draw the surrounding lights upon ourselves, which will accelerate our development and correction. In the study, it does not matter what we understand, Baal HaSulam writes at the end of The Introduction to the Study of the Ten Sefirot – what page, 194, right? He writes:

And you should know that most authors of books of Kabbalah intended in their books only for such readers who have already been rewarded with a revelation of the face and with all the upper attainments as mentioned above. And we should not ask, if they have already been rewarded with attainments, then they know everything from their own attainment. So, why do they need to learn the wisdom of Kabbalah from others? However, this question is not asked wisely. It is like one who engages in the revealed Torah but has no knowledge whatsoever of the affairs of this world, in the discernment of world, year, and soul in this world as mentioned above, and does not know the occurrences of people. So it is with the matter before us. Although a person is rewarded with attainment, and even with attainment from the Torah of Atzilut, nevertheless, from there, he knows only what concerns his own soul,

Only what he revealed. It is as though each one of us, if he were in a world, would reveal some small section, one slice of that world, and nothing outside of it.

Yet, he must still know also all three discernments, world, year, and soul mentioned above, in all their occurrences and conduct, with complete knowledge, so that he can understand the matters of the Torah attributed to that world.

In short, Kabbalists write for one another so that a person will simply know every world he is in; and by knowing it, together with knowing and making corrections, he aligns himself and thereby reaches the end of correction. Therefore, every Kabbalist studies books, compositions on Kabbalah by other Kabbalists and, then, in item 155, he asks, accordingly, we should ask, if Kabbalists write books for one another, then why do we need to study? After all, we are not Kabbalists, yet, I am not in the world of Atzilut, having somehow revealed it for myself. And now I want to reveal more somehow, compared with what all the other Kabbalists revealed. It's like when I came to some country and traveled along certain trails, there, roads and cities, while other people have discovered other places and sites and events. So, of course, I might also be interested in reading about them. If I'm a Kabbalist and they are Kabbalists, then certainly we have something to talk about, I might be interested in reading about them. But he asks, if so, then why should we, who do not understand what is being discussed. We have never been in the upper world, we don't know what it is at all, and they tell us all kinds of nonsense, and we don't know whether it's true, maybe it's not true, maybe it exists, maybe it doesn't, so why should we read it? So, he says that:

There is a great matter in this study, that there is a wonderful, immeasurable Segula, a remedy or a virtue, for those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.

These surrounding lights correct the soul, so now we're beginning to study the Zohar. We will also read a little from the Gate of Intentions by the ARI and from the Zohar of Rabbi Shimon, we will read it with Baal HaSulam's commentary.

M. Laitman: (29:48) It is the same soul that reincarnates and comes each time into our worlds to show us the path and the corrections. Each time according to the generation in which we are, we were together with you also in the generation of Rabbi Shimon and we were also in the generation of the ARI. We were, also, in the generations between them, and today, too, together with you, we are in this present generation. That same soul accompanies us all the time, a very special soul. In one generation, it is called Rabbi Shimon; in a second generation the ARI, and in a third generation Baal HaSulam. This soul leads us to the end of correction, so certainly if we study according to the sources in which the Zohar, the ARI, and Baal HaSulam are all together, then these sources can bring us a very great surrounding light. And it does not matter how much we understand what he writes.

There is a wonderful, immeasurable remedy for those who engage in the wisdom of Kabbalah.

This means that we nevertheless engage in the wisdom of Kabbalah even though we are not Kabbalists, yes?

Although they do not understand what they are learning.

We do not understand, we are about to read now, it is simply complete nonsense to think that we understand what is being discussed, no. The Zohar also writes in words and in all kinds of such stories, its language is the language of Midrash. In many places, it looks like some book of education or a book of ethics. Many people think that the Zohar is ethics according to Kabbalah. There is really no greater nonsense than thinking that, but that's what people think.

That is, the language of the Zohar is incomprehensible to us. From what we hear – from what is written there – we cannot derive any attainment from it, any understanding. But, if, despite this, we yearn for it and understand that in this book, in such a concealed form, it's not for nothing that it's a special book that all of humanity thinks contains truly great secrets. If we yearn to attain them, we will not understand anything through some external keys. There have been doctoral dissertations written about the Zohar; they have combined it forwards and backwards, made all kinds of Gematrias. They thought about and combined all kinds of words, skipping one over another or every tenth word or every fifth word. Whatever they have not done with the Zohar and with the Torah, all these exercises do nothing except confuse people. You want to know, for that you need to study, to yearn to know; that is, to yearn to enter those degrees that the Zohar speaks about, if we reach the world of Atzilut. If we see what the Zohar is speaking about there, then we will certainly understand the Zohar. Now, in the meantime, we need to read without any understanding, and yearn to be on the degree of the Zohar.

Surrounding light comes to us according to our desire to reach something and not according to our fantasies that we are already there. So, it does not matter that we do not understand, there is also the matter of language, it does not matter whether we understand the language or do not understand the language. Baal HaSulam had students who did not understand his explanations because of his language, he spoke in Yiddish and, in general, read in Aramaic and explained in Yiddish. When I came to my Rav, it was the same story, it was the same thing. There were old men there, six or seven old men. When I came in for the first time, I thought I couldn't make it through that first lesson sitting beside them, right? Because they spoke with dentures and each one held them so they would not fall out, so they would not jump out of their mouths! And everyone spoke Yiddish; and Yiddish is such a language that is very hard to understand. It's these half words, and my Rav had something else besides that, his Yiddish was original, Polish. He could speak, he had four daughters so he could speak with one daughter in such a way that the second daughter wouldn't understand what he said to the first daughter. In Yiddish, there are such things, you can speak to people like that, there are so many different varieties and special things. He generally spoke a quarter of a word—half a word was already a lot—a quarter of a word in every sentence – it was something remarkable. Even people who understand the language itself very well, if he switched to half words, it was difficult. But quarter words, nobody understood except for a few. So, I landed in a Kabbalah lesson, you understand, you understand what a kind of Kabbalah lesson it is? They speak, they read in Aramaic, and they explain it in Yiddish, and in that kind of Yiddish.

M. Laitman: (35:33) And with Baal HaSulam it was the same thing. When they would come to him, he had one Yemenite student, very well known, and one Iraqi student, which later married Baal HaSulam's daughter. They did not know the language, they learned a little bit afterwards, maybe, but Baal HaSulam always said that it doesn't matter that they don't know. Actually, they became the leaders of the group, and the one who married Baal HaSulam's daughter, he was truly great, he truly was a Kabbalist. He passed away at a very young age, but those two studied without knowing the language and they learned only from the yearning to know what is being discussed. Like the friend sitting here with us, maybe, so they truly entered into the attainment of the wisdom.

So it doesn't matter how much we understand what we read now. I'll try to say a few words here and there but it's nonsense, I only give you an explanation in order to give you a little bit of upliftment. To awaken you a little bit, to interest you in things, and then you can fall back asleep! Besides that, I'd like to say, well, the customs that existed with Rabash in the night of Hosha’ana Raba, and in the night of Shavuot, we have three times a week this special night – this is the night of Hosha’ana Raba. The seventh of Passover, the night of the Exodus from Egypt, and the night of the reception of the Torah in Shavuot, right? We have these three holidays, the three festivals, this is because, then, they would go to Jerusalem, to the Temple, everyone. So, these holidays are called, The festivals. All those nights, you know, I live in Bnei Brak and, there, it's very, very powerful for us, yes. If you visit my place now, outside, they study all night and they shout quite loudly. With the Rabash, we would come towards midnight, eleven and a half, twelve; we would go into a meal for an hour and a half, two. After the meal, well, maybe fifteen minutes, half an hour, whoever could hold himself up reading the Zohar, fine, but some people would fall asleep.Except for a few of the old ones who were very headstrong, they would study all the way to the morning. At 2:00 a.m., most people would just go, we would start at 11:30 and at 2 a.m., we'd be done, that's including the meal.

It's because these customs are customs for the general population so they get accustomed to it. So they know where it comes from, why it's necessary, to ask themselves some questions, maybe: why do we need this, what is this for, why are we up this night, what is this night about? Maybe questions will come to them about spirituality and the spiritual root – what does it exist for. So, we would spend that night, mostly, not actually studying but holding a meal. Most of the time, most of the hours of the night, that was a meal with many stories. There’s a lot of discussions, talks, and songs, and also a little bit of study. Whoever couldn't stay up would go to sleep, usually one and a half, two a.m., that was the time when we would disperse. I don't think we will disperse at that hour, before four, we're not done, right? Usually we have this festival, Purim, whatever you want to call it, yes, that's ahead of us still.

So we will read, we need to read something, right, it's a special night, but you should know not to pay attention, not to regard what you understand. If you know it, you don't know it, what you understand or not. Let's connect our intentions, right, everything depends on the intention – you know many sayings about this. Everything depends on the intention, the yearning, as he says here, from the desire to know. Although they don't understand, they awaken the surrounding lights, and the surrounding lights. They bring us up above the barrier into the spiritual world. So everything depends on our yearning. Let's do this inner kind of kvetch, squish, and want to jump – for someone to just take us and bring us up.

The friend will now attempt to read nicely, with no errors, and we will follow along. First of all, about Leil Hosha’ana Raba from the writings of the ARI, you have this, not like this, but this: Drush Vav, Drush six, which is the Drush of Leil Hosha’ana Raba, The Night of Leil Hosha’ana Raba. The friend will read and maybe we'll add something a little bit, maybe we'll continue with the Zohar. Afterwards, we'll go to Simcha, joy; so, don't forget about the intention. We are all together in one great desire, truly want these things to be close to us, to feel them.

Reading: (42:03) Drush Vav, Drush six, and this is the discourse for the night of Hoshana Rabbah, in which the matter of this night, which is called the night of the seal, is explained. In the discourse on the Neila, prayer of Yom Kippur, the discourse concerning the seal and its meaning was explained at length. In brief, the matter is that on Yom Kippur, through the five prayers, Rachel receives five Gevurot from Ima, not through Zeir Anpin, and so that the external ones will not take hold of these Gevurot that are in the Yesod of the Nukva. One seal is therefore sealed within her, in her Yesod, to protect those Gevurot. And that seal is the principal inner seal made from the NHY of Ima, from the three names EKYEH, with Yuds, and with Heys, and with Alephs, that are in them. And the Gematria is Chotam, seal, for the external ones do not take hold of Ima. Therefore, at that time, the entire world is judged and sealed, either for life or for death, and that is the principal judgment.

M. Laitman: (43:37) What we have in Malchut; for Zeir Anpin, well, we have the Partzuf of Zeir Anpin of Atzilut which is called HaKadosh Baruch Hu, the Holy, Blessed One which gives us all the light. Corresponding to Zeir Anpin, we have his Nukvot, females, we have the Nukva Rachel and the Nukva Leah. Rachel, the small Nukva which is from the Chazeh of Zeir Anpin, downwards through to his Sium, ending, the Parsa. Above it, the great Nukva of Zeir Anpin and here we have Ima, mother. And with this Ima, Bina, she lowers her legs – NHY of Ima descending to Zeir Anpin, NHY of Ima descend into Zeir Anpin – and you understand that wherever we have NHY of Ima, Ima is Bina. Bina gives the vessels of reception, the covering of Hassadim, her Hassadim, where if I'm in the will to receive but NHY of Ima entering to me, I am completely covered. I am – how is it called – where you see this injection, vaccine, yes. I'm vaccinated against any problem that may come.

I have the will to receive, true, but I have this vaccination, NHY of Ima, the light of Hassadim in me, then I simply don't want to use my will to receive. I'm free of it, one hundred percent healthy, that is what Bina provides us with. The truth be told, this is how we should always be, because it cannot be that the will to receive will ever just be good. It can't just become good unless some light enters into it, in some quality, quantity, and that light gives this desire satisfaction. Accordingly, that desire to receive is immunized against itself, why? Because it's completely satisfied by the light filling it. Sometimes, how do we say: I don't want anything, I'm good, I want to be, I just want to feel spirituality, to be in the spiritual world, I don't care about this world, it can all burn, I don't care. How can that be? Simply, a little bit of spiritual illumination comes to me from above and I feel that spirituality is worth so much more than corporeality and I feel good and the will to receive chooses that, or vice versa.

The spirituality rises a bit and I remain within the will to receive; the will to receive becomes a little stronger than the light which departed and I have no choice. Now, I want fulfillment for the will to receive, meaning it all depends on this game of the upper light. The closer it is to me, as far as it is from me, this determines my attitude towards spirituality, if it's worthwhile or not for me. If corporeality is more worthwhile or spirituality is more worthwhile, it all depends on the nearing and distancing of the upper light in relation to me.

So, all of our work is in bringing closer the upper lights so they shine on us; and if we reach a state where NHY of Ima clothed in us, then we can be completely calm. This gives this covering, vaccination against any desire that can ever be. It can never jump, erupt in me, where I become maddened and start thinking about various nonsense. NHY of Ima will give me this satisfaction such that no ego of mine, no quality of mine, no disruption can come to me and confuse me, right? That is what we say happens here to an extent in the state that we're now discussing, yes? Where Rachel, the Nukva of Zeir Anpin, alongside Zeir Anpin, they're in a state where, what does he say? Then:

In them, in Gematria Chotam, sealed, because the external ones do not hold to Ima, and so the world is judged and sealed either to life or to death, and that is the primary judgment.

Right, that is the state that's ahead of us and in the night of Leil Hosha’ana Raba, the night of Hosha’ana Raba.

Reading: (48:49) And behold, on the night of Hoshana Rabbah the second outer seal is made, in the secret of a seal within a seal, as mentioned above, and it is placed in the sphere of Malchut within her, which is the Atara of her Yesod. However, the seal is inferior to the first, because it is made only from the three fillings that are in the three aforementioned names, EKYEH. The filling with Yuds, 140, and with Alephs, 122, and with Heys, 130.

M. Laitman: (49:26) What do all these Gematria give us? Gematria, you know, you have four letters: Yod, Hey, Vav, Hey, corresponding to the four degrees of the levels within the vessel of Hochma, Bina, Zeir Anpin, and Malchut, where Keter isn't counted. Because that is the source of the light and the vessels begin from the first Yod, the first letter. What does that give us? The letters are the vessels and in what state are the vessels? We count vessels from ZAT of Bina, because there the vessels begin from a state where the will to bestow in the vessels wants to begin to use the will to receive in order to come closer to the Creator. Meaning ZAT of Bina, Zeir Anpin, and Malchut, those are vessels of reception; the vessels of ZAT of Bina are the letters from Aleph through Tet and the vessels of Zeir Anpin, that's from Yud through Tzaddik. The vessels of Malchut, those are the four last letters, Kuf, Reish, Shin, Tav, those are the vessels, the letters.

Now, in order to know on what level of the screen these vessels are, because the vessel without a screen is nothing, it's just the will to receive and, of course, the light is not in it. But, at most, it's somewhere around it or completely distanced, it's remote; this is according to the condition of, well, the extent to which the vessel is similar to the light in qualities. So we need to know what state the vessel is in, the state that the vessel is in, that is Gematria, what does it mean? It's a screen with coarseness and reflected light and the extent to which the direct light clothes in that reflected light. All in all, the number which is, then, calculated through all this state of the correction of the vessel and with the screen filled with the light, that is called Gematria.

Gematria is very important, therefore, it's a very succinct way of telling you what is being talked about. Let's say a bottle, half a liter, everyone understands, right, something like that. So, Kabbalists according to this number, they already know what this is about because it's very easy to calculate the vessel along with the light and the screen. Meaning it immediately gives you the name of the degree, and so all the names that we use in our world, which are a result, an outcome from the spiritual world, their names, they're Gematria. If you take each and every name, regardless of which, you can, according to its Gematria, know what its function is, what its spiritual form is. I'm not talking about names of people, even, or names of objects. Spiritual forces such as Moses, for example, Moshe, what in Gematria is Moshe, or Aharon, and all those names? We're talking about special Partzufim, where the name, let's say Moshe, Moses, we're talking about a special Partzuf. Meaning a soul that reaches some special level and on that level that it's in, it's called Moshe. On a different level, it'll be Aharon, lower than that, it'll be Levi, it doesn't matter what names, that's how it is. Also actions, the names of the operations, they're also ultimately Gematria, as well.

So it follows that all the names we have in the Torah from the first to the last, these are just codes, truly codes, but they relate to objects or forces or spiritual operations. Now, can we approach the Torah in that way and begin to explain it according to these codes? No, it's not possible because we don't know what stands behind it; first, we attain the spiritual world and then we look at the Torah, at the book, and we see what it's about. Here as well, he explains to us with names where we don't exactly understand their meaning, what it's about. Well, read, please.

Reader: We're continuing line Vav Shin in the second column.

Reading: (54:16) But the simple letters themselves of EKYEH are not there, and they are the roots and the essentials, and therefore it is inferior to the first seal. And behold, 140, 122, and 130 have the Gematria of 392, and with their three Kolelim, their three inclusives, they are 395, the numerical value of Mishneh, to indicate that this seal is second to the first and secondary to it, like the relation of the Mishneh to the king. For the principal one is the seal of Yesod, whereas this one in Malchut is inferior to it and is secondary to it.

Reader: We continue on the second column, on the second page,

Reading: (55:11) and this is the meaning of Malchut, having nothing of her own. For just as the entire parts of the Nukva as a whole is called a mirror that has nothing of its own, but only what it receives from her husband, so too, regarding the Malchut in the Nukva, in relation to her other Sefirot, it is said of her that she does not shine anything of her own. For behold, she does not take the three EKYEH themselves, but only their illumination, which is the fillings in them.

M. Laitman: (55:48) You know what, let's all flip to the next page, Drush 7. You know that there is this custom – not for everyone, I never, with Rabash, we never went out to look at the shadow. But there are those who make a whole ritual around this; in the night of Hoshana Rabbah, usually, there's the moon, there's a lamp up there, I think. But the moon is out and then you go out to some place where you can see the light of the moon. You look at the shadow and check if no part of the shadow is missing, the shadow of the person under the moonlight; if the shadow is complete, then God bless, I'm fine, and if it's not, then it may be that something might happen. Where does this come from, this custom, to look at the shadow, one's own shadow at the night of Hoshana Rabbah? He explains this here. With Rabash, we never did that, but I heard that there are those who go out and look and really check very meticulously what's happening with their body.

Reading: (57:09) Drush 7, and in it, this matter of this Tzelem, this image that departs from a person on the night of Hoshana Rabbah, will be thoroughly explained. And in it will also be explained the saying of our sages, who said that human beings have a shadow, and also a shadow of a shadow, whereas demons have a shadow, but they don't have a shadow of a shadow. So behold, in one verse it says, "Surely man walks about in a Tzelem," in an image, implying that there is one Tzelem, one image. And it is also called specifically Tzelem and not Tzel, which is shadow. And another verse says, "Until the day breathes and the shadows, Tzelim, flee." And furthermore, they are not called Tzelemim, images, but Tzelim, shadows. Thus, there are two differences between these verses, also in the Zohar itself, in Parashat Truma, Parashat Vayechi, and Parashat Emor. There are different articles concerning the aforementioned matter.

So I must inform you of the essence of the matter. And here it is known that there are five names for the soul, corresponding to the five occurrences of "Bless the Lord, my soul," and there are five different assignments, one above the other, and these are their names. Nefesh from Malchut of Atzilut, Ruach from Zeir Anpin, Neshama from Bina, Neshama of Neshama from Abba, and Yechida from AA.

M. Laitman: (58:54) I mean, it doesn't matter, sometimes he calls it worlds, sometimes he calls it, Sefirot: Malchut, Zeir Anpin, Bina, Hochma, Keter. He can call that Assiya, Yetzira, Briah, Atzilut, AK, and it's really, don't look at the – there's no precision in it. It really doesn't matter to the Kabbalists how to call it, the main thing is the difference between the degrees.

Reading: (59:26) And all five discernments are included and are called the Nefesh, the soul of the person that is within his being. And likewise, he has these discernments from the world of Briah, five discernments from the world of Yetzira, and five discernments from the world of Assiya. This is in particular. However, when we consider the four worlds together in general, then the whole of Assiya is in the Sod, the secret of Malchut, and its five discernments are called Nefesh, the five discernments of Yetzira are called Ruach, the five discernments of Briah are called Neshama, and the five discernments of Atzilut are called Haya, which is Neshama of Neshama.

And we will return to explain in particular the matter of the five parts of the world of Atzilut, and from them the other discernments of the worlds Briah, Yetzira, and Assiya will be understood. Behold, the human body is certainly from the Nukva, Malchut, for we see that his body is completed and formed during the nine months of pregnancy within her. There are also three other discernments below the degree of Nefesh in its five parts, and these are the three shadows within a person. The highest discernment among them is called Tzelem, image, and each of its two lower discernments is called Tzel, shadow, and they lack the letter Mem of Tzelem. And this is the Sod, the secret of, "Surely man walks about in an image, in a Tzelem." And the secret of the verse, "Until the day breathes and the shadows flee," for they are one upper image, one upper Tzelem, above two other Tzlalim, shadows.

M. Laitman: (01:01:43) Ball haSulam, as it is written, if you know, there is a well-known article in Shamati regarding what the Tzlalim, shadows, mean, and what is Tzelem, the image, the screen. If a person hides himself from the Creator and he lets the Creator give him the opportunity to be revealed, only to the extent that the person hides himself, then the Creator can be revealed. In general, between us, the relation between us and the light is always preserved, it's a hundred percent. Meaning we used to be with you in the world of Ein Sof, and in the world of Ein Sof, there was a decision by Malchut to restrict herself and never to receive any light into herself. So, we have the same state, Malchut, which makes restriction on herself, Tzimtzum Aleph, the first restriction, and says, the light will not come to me. If so, it will only be in order to bestow, meaning to give by this act of reception and not in any other way.

What happens now is that to the extent that Malchut can hide herself from the light that comes to her, to that extent the light comes; meaning we always have this kind of proportion where we have, let's say we have Malchut, this is Malchut, the created being. And here it's Keter, or Creator, or light, and we have this relation, let's say. If Malchut is a hundred percent shut, then the Creator is a hundred percent open, and if Malchut is a hundred percent open – so to speak, cannot restrict herself – then the Creator is one hundred percent shut. But this is always preserved, or it could be here in the middle, and what does it mean, in the middle? To the extent that I'm open or closed, that determines my spiritual degree. The extent to which the Creator is revealed, meaning, here, these are the worlds, actually – on what world am I? Assiya, Yetzira, Briah, Atzilut, AK, Ein Sof. So, in Ein Sof, infinity, I'm entirely below my screen, and the Creator can be then completely revealed to me. And in our world, I'm completely without a screen, and the Creator shuts Himself, seals Himself away from me entirely. In the middle, between this and that, I'm on certain degrees of the worlds, it's called Ha'alamot, concealments, a relative degree of revelation and concealment. This proportion between revelation and concealment is called Tzel, shadow. So, we check the extent to which my shadow is complete, we check in the night of Hoshana Rabbah. Meaning if the entire correction of Zeir Anpin, the body, a person's body, that is called Zeir Anpin, the human body. If Zeir Anpin has a complete body, meaning on every part of the screen he has, every part of the body has a screen, then he has a shadow from each and every part. For each and every desire, the person receives a screen. That he should know at the end of Sukkot, because throughout Sukkot all these surrounding lights enter, which had to build in the person the image of God. Meaning a screen that suffices for him for all of his desires, that is the meaning of, Checking the shadow, examining the shadow in the light of the moon. Why at night, that perhaps we will learn soon, and if not, then I'll tell you.

Reader: We continue on page 317 and reality on the paragraph, and the reality.

Reading: (01:05:55) And the reality of these three Tzlalim, the three shadows, is as follows. Since the five aforementioned discernments of the soul, which are NRNHY, were given through the Zivug in the Yesod and the womb of the Nukva, and the human body is formed there during the nine months of pregnancy.

M. Laitman: This speaks of the entrance of the soul into the mechanism called, Ima Ila'a, the upper mother, because there is where the soul ripens as like a baby inside his mother.

Reading: (01:06:30) So here, one force extends from the illumination of the vessel of the seal that is in the Yesod of the Nukva, which was explained above regarding the locking or the Neila of Yom Kippur, which is made from the three names EKYEH, with Yud, Aleph, and Hey, whose Gematria is Chotam, seal.

M. Laitman: At the end of Yom Kippur, there are no corrections, yet, it's only the revelation of the vessel of Malchut in full that we will need to correct.

Reading: (01:07:01) And the force of the illumination of that seal is engraved in the person's soul itself, and not in the body. And when the soul descends into this world, to enter the body, it comes clothed in that seal, and through it, it is protected from the external ones so that they will not take hold of it.

M. Laitman: This world, means a certain desire to receive; the soul that descends into this world, that means she descends into the will to receive for oneself. So, how can she be within the will to receive for oneself and not be harmed by that? What does he say? Because she comes clothed in the Chotam, nose, and so she's kept from the external ones so they don't hold to her.

Reading: (01:07:51) And it follows that these shadows themselves are the illumination of the discernment of the seal that is in the Nukva. And it seems to me that likewise the Tzelem, the image of the Mohin of Zeir Anpin, which is made for him from NHY of Ima, is from the discernment of the seal that is in her, as it seems to me.

M. Laitman: Meaning he's uncertain of this, you see, he says, because it seems to me that they say so. How can it be that such a great Kabbalist like Chaim Vital, the only student who understood anything of the ARI's words. Where the ARI himself said that only he understood everything and besides for him, none of his students did. So how can he write, In my opinion? It's very simple, because if the Kabbalist doesn't reach the root of the state that he is talking about – rather there is some phenomena, I see the phenomena, I know the phenomena – I know how it appears on my level, where I am right now. But I haven't come to the root of that phenomena, yet, meaning I don't know, I don't know it in all the manners in which it may manifest. So I'm not certain if it's this or that. It could be that there are other manners, other types, in terms of the same law, the same phenomena. So the Kabbalists are very careful, they're not ashamed to say that, I don't know, I still didn't go through everything, I still didn't attain this or that. So they write, in my opinion, it seems to me. Meaning, for the time being, this is what I think, but for the time being, it may be that on other degrees, on higher degrees. The matter will appear to me in a different fashion.

Nobody can tell what happens on a higher spiritual degree from the lower one. Every higher degree, it's a world that's completely, it's simple, simply, believe me, what revelations are awaiting you! It's an adventure, it's an adventure without comparison, how the revelations on every degree, every state. You can't assume, you can't guess at what they may be, they're so full of pleasant surprises!

Reading: (01:10:33) And we need to look and see that these shadows are below the degree of the inner Nefesh, and also the illumination alone was from the imprint of the Yesod itself. Although the shadow of Mohin is a great, very big surrounding light from the inner Nefesh, and although they're the vessels themselves of Ima, and also when it's from the vessels of half Tifferet and NHY of Ima, look in another place well, where the shadows themselves are the clothing of the souls from the imprint of the Kli of NHY, as it appears to my opinion, Chaim.

M. Laitman: We're going to be reading from the Zohar for the eve of Hoshana Rabbah.

Question (Petah Tikva Center): (01:11:52) What's the difference when the vessel is revealed? Meaning what is the vessel being revealed? We say the light is in complete rest, meaning, if we, let's say, build a vessel, and in it the light is supposed to be revealed. What does it mean that the vessel is revealed, meaning like in Yom Kippur, like in the Day of Atonement?

M. Laitman: What does it mean that the vessel becomes revealed? It is revealed, meaning revealed towards whom, towards me. My vessel, my desires become revealed, the reasons for it.

Reader: I'm asking everyone to keep the silence in the hall. We're accustomed to have silence in the whole lesson, please.

M. Laitman: If you disturb others in listening, that's one thing, but it's also disrupting their intentions.

The revelation of the vessels, the correction of the vessels, all the actions with the vessels happen by the lights. So, his question is a correct question but we learn that the upper light is in complete rest, nothing changes. How could it be that the light is changing? The light's not changing, if the light's not changing, the vessel cannot change. We learn that the vessel is always just a function of the light. So what's the answer? Go ahead.

Question (Petah Tikva Center): (01:13:52) The vessel is revealed to this feeling, this inner feeling that the vessel has when the light is revealed.

M. Laitman: He says that the vessel within itself feels that something's changing, how does it feel that something's changing?

Student: From the feeling of the light.

M. Laitman: From feeling the light. How does the vessel feel a change, how can there be a change if the light is not changing?

Student: The records are changing.

M. Laitman: How are the records changing? You're saying correctly that the records are changing. How will they change if the light doesn't? By themselves, what, there's a spring that suddenly jumps them? Are you laughing at everyone or you are – what, you're saying it seriously, what?

Student: I'll say it in a sharper: let's say we're in the Congress, here.

M. Laitman: Don't worry about the Congress.

Student: Okay, let's say we're building a vessel and we're saying the created being now needs to advance the vessel to the lights; everything's in me that I need to build a Kli. If I'm building a Kli, then why don't I receive the filling of direct light? What does it mean that I built a Kli and it still is not standing there as a Kli and the light is not being received in it?

M. Laitman: How can there be changes in the Kli if the light is at complete rest?

Student: We need to feel the difference between himself and the light so that feeling of the difference gives us?

M. Laitman: No, no, no.

Student: According to the measure of deficiency?

M. Laitman: How can there be a change in the deficiency, if the light is not changing? Yes.

Student: The screen?

M. Laitman: What's the screen, the screen is a result of the light; the surrounding light, it doesn't matter – surrounding light, inner light, it's all the same light. It's only with respect to the Kli. There's a feeling that this is inner and outer but the light is not changing, we say, it's at complete rest.

Student: Yearning, maybe?

M. Laitman: What yearning, I don't understand? There's yearning, how can there be that the created being created by the light and held by the light will change if the light is not changing?

Student: The light doesn't change in relation to itself, but towards the Kli it does change.

M. Laitman: How does it change with respect to the Kli? What does it mean that it's at complete rest?

Student: Simply his quality has changed. That's called being in absolute rest?

M. Laitman: Rather?

Student: But towards the Kli the qualities change and this is always based towards the direction of the quality of the Creator; therefore, the light changes.

M. Laitman: Who can add to what he says in a way that's more?

Student: More attaining of the created being?

M. Laitman: No, well yes, attaining of the created being, you can say that, you could say that. Okay, more, who can add?

Student: He says that the light is actually always in the quality of bestowal, and by that it's in absolute rest. It will always bestow upon the Kli what the Kli needs.

M. Laitman: Meaning, the fact that we say that the light is at complete rest means that it's 100 percent always wanting to benefit the Kli. That's where there's no change, that's what it means complete rest. But other than that, it is at an infinite frequency of change towards the Kli in order to transform the Kli and, in turn, do whatever possible with it, yes? Looking at me like I made some trick here. Again, again?

I look at my neighbor and I see how he loves his son, kisses him, hugs him, takes him to a trip to a zoo to take care of him; the other time I saw him beating him up. That poor son was crying, and another time I saw him hugging him and kissing him. What's going on, does he love him or hate him, tell me. Does he love him or hate him, I'm asking?

Student: (01:18:51) He loves.

M. Laitman: Okay. Even when he gives blows, meaning he never changed with respect to the son, ever, only externally. That means he's at complete rest, at rest, meaning not changing. This is how the light is towards us but in his actions towards us, to bring us to the goal, it's always changing. You see, from the example, he can't come back to the reality. Why, what's the problem? Because, here, that makes it difficult. I have to keep justifying the Creator that He's always good. But where did you ask this from, what?

Question (Petah Tikva Center): (01:19:38) I'm asking, we'll say this in a simple way: the created being needs to proceed the vessel to the light, to build a vessel. I'm asking, how could there be a state where the created being builds a Kli, and there's a gap between the feeling of building the vessel and the moment of the filling, it should be instantaneous?

M. Laitman: No, first of all, you're talking about things you haven't been through. So how can you say when does the created being receive the feeling according to the execution?

Student: Let's say we're talking about the state of Yom Kippur.

M. Laitman: Yes?

Student: Yom Kippur is the state where the created being comes to the filling of the vessel, called Malchut, fully, right?

M. Laitman: No, no.

Student: How did he come to this? Thanks to his exertion, thanks to all kinds of things?

M. Laitman: No, after that, there was more awakening from above, that is called Shabbat. Yom Kippur is not a result of your own labor, and that's it. No, maybe that's the mistake or the question. It's like Shabbat, even more, because Shabbat is typically an ascent to AVI, and here it is to Arich Anpin. It's an ascent to Rosh of Arich Anpin. I don't know where the question comes from and what you actually wanted, but of course it's an awakening from above.

Question (Petah Tikva Center): (01:21:11) Another question: how could there be a state where there's a subtle gap in the filling between the time of the revelation of the Kli and the moment of filling?

M. Laitman: How could there be? No, let's ask it differently, is there a gap, in a more general way: is there a gap between the correction of the Kli and the fulfillment of the Kli? There is none, because the correction of the Kli, the feeling of the correction of the Kli, is the fulfillment, itself. I don't get filled with – look, this is the Kli, okay, vessel. I am making a screen over this vessel, I correct it. Once I covered it with a screen, at that moment, what does it mean, I covered it with a screen? I have attained reflected light, the reflected light that fills the Kli is actually the revelation, what do I reveal? I reveal the quality of bestowal of the Creator. If I reached in my correction to this form of bestowal, then I'm similar to the Creator. I don't need, beyond that, to go and hug Him, or that it'll come and fulfill me, I'm already filled. Filled with what? With my correction, I measure my correction, I feel my correction. It's like any scale that we build, a device, it weighs its own qualities opposite something that influences it, you understand, it's the same thing.

Let's say there's some pressure going here, and here there's a membrane; the membrane essentially needs to bend or go inwards, what do I do? How do I measure the force from outside, how do I know? I activate the force countering it to bring the membrane back to zero – back to the neutral state – and that is the force that I measure, the force of my resistance, that tells me what there is outside. So I never actually know what there is outside. I measure the resistance, the cover, the compensation, the completion from within. Same exact thing happens in the upper qualities, the spiritual qualities. I have a screen, something comes from above, how do I know what comes from above? It's the same thing, I make reflected light, bringing myself back to a state where I don't receive anything. I'm in complete bestowal, and then I measure, by that, I am fulfilled. That, what I've done, achieving my correction, is what I call fulfillment, what is fulfillment? It's screen and reflected light, that's the fulfillment of Malchut, it has no other fulfillment.

Student: So, actually, the light of Hochma that is created being received and measured in the vessel is actually against the light of Hassadim that's in him, that's not clear?

M. Laitman: Ah, but in general, is there really light of Hochma, not light of Hochma, Hassadim, not Hassadim, how do I know what's outside? I always just measure what I have on the inside. What do I have on the inside? What I myself have built, attained, I don't get anything from outside, nothing. I don't want to receive from the Creator and I can't, actually, ever.

Student: How do I know if I'm equalizing Him?

M. Laitman: How do I know if I equalize? Only according to the sense of shame, the feeling of shame is the sensor that I have. If I reach a point where I no longer am shamed, good, done – done deal. Mine is mine, yours is yours.

Reader: Let's read a bit.

M. Laitman: Look, it's already three minutes past two.

Reader: It's already Purim has come!

M. Laitman: Yes, I'm already overtime.

Reader: The study for Hoshana Rabbah, this is from the Book of Zohar, the article, The Four Species.

M. Laitman: No, no, no, no, no. Let's go to 113.

Reader: Okay, 113?

M. Laitman: Yes, the middle column – everyone has that? Ah, you don't know how to read anyway. Read.

Reading: (01:26:15) Come and see. Come and see. Seven voices, HGT NHYM, depend on the speaking of the mouth all year long. Now, during the seven days of Sukkot, they are dependent only upon the action, and we need an action, not speaking, since at the time of the seven days of Sukkot, it blesses for the whole of the year. Meaning, the mitzvot that depend on speech extend internality, Hassadim, but they do not extend illumination of Hochma from the left line, as it is externality.

M. Laitman: Internality and externality is only a difference in the coarseness of the vessels that we use.

Reading: (01:27:10) And mitzvot that depend on action extend externality, meaning the illumination of Hochma from the left line, which is Mochin, avvak, and externality. On the seven days of Sukkot, we must correct the externality, the extension of Hochma from the left. And for this reason, we need practical mitzvot which can evoke it. This is why it was said, "Now during the seven days of Sukkot, they are dependent only upon the action." We need an action to extend the correction of the externality, which is the illumination of Hochma from the left, and not the speech, since the speech extends only the internality, Hassadim, which we draw throughout the year. Seven voices, HGT NHYM, depend on the speaking of the mouth throughout the year, and do not need action.

This is so because during the seven days of Sukkot, it blesses for the whole of the year. Since once we extended illumination of Hochma on the left, during the seven days of Sukkot into HGT NHYM, it is sufficient for the rest of the year, so the Hassadim we extend by the mitzvot that depend on speech throughout the year, are blessed with illumination of Hochma from the seven days of Sukkot. By that, they become disclosed Hassadim, and no longer need the mitzvot that depend on an act, for this matter, but for other things.

M. Laitman: Revelation or concealment, that's clear. Revealed Hassadim, covered Hassadim, you know, covered Hassadim means that Hassadim covers the Hochma, they only give a correction of Bina over the vessels of reception. And revealed Hassadim means there's so much Hassadim, g'av Hassadim, that within it, the light of Hochma can also be revealed. And then it's called Hassadim revealing the Hochma, or revealed Hassidim.

Reading: (01:29:35) 114. The seventh day of the festival, Hoshana Rabbah, the Great Supplication, is the end of judgment, Din of the world, the judgments that come out of the king's house, and the Gevurot awaken and end on that day. The willows of the brook depend on those Gevurot and must awaken the Gevurot into water, circling the altar seven times, corresponding to the HGT NHYM, which is opposite the Malchut, to satiate the altar with the waters of Isaac, with the illumination of Hochma from the left line, called Yitzchak, Isaac. So the water may fill Isaac's well, the Malchut, when she receives from the left, this is what she is called, and when she is filled, the whole world is blessed with water.

M. Laitman: Look at how much he turns around the names, here, from the Mikra, from Kabbalah, and it's like you can put together a whole vocabulary, here.

Reading: (01:30:55) Interpretation: Three books open on Rosh Hashanah, that of complete righteous, that of complete wicked, and that of the intermediate. The complete righteous are immediately written to life.

M. Laitman: Meaning someone who came to the degree where he justifies the Creator on top of the whole will to receive is called, A complete righteous. Meaning he already has the covering of Bina over all the vessels of reception.

Reading: (01:31:27) The complete wicked are immediately written to death.

M. Laitman: Yes, that they don't have a correction of the Hassadim over the will to receive. That means that the light doesn't come, NHY of Ima doesn't come, no cover over the vessels of reception, so he's a wicked. It's not that he made himself a wicked, just without a correction, it's considered wicked. Wicked, meaning it's a degree – being wicked also requires being in the upper world. These are different states, righteous, wicked, intermediate. When you cross the barrier and enter the work of the Creator, then you have these three options, the righteous or wicked, intermediate. We are not any of that, we're just below the line of life. There's no measurement for us, not a villain or righteous or anything. What the Zohar writes, not a word speaks about below the barrier.

Reading: (01:32:39) The intermediate remained undecided until Yom Kippur. There is no speaking of the complete righteous or the complete wicked.

M. Laitman: Why? Because it's either complete left or complete right, nothing to talk about, it's complete polar, extreme states coming from the Creator. The vessels or the lights completely depend from above. What depends on the person? How to connect within him these two qualities, right and left? In what optimal merging he'll connect them, taking the vessels from the left and qualities from the right? So a person, can we just state where the vessels that receive correction, his vessels, part of them become righteous and part of them become wicked. These vessels will be alive, filled with lights, and those vessels will go to death. They'll go into darkness until they'll become the Sof Otzuv.

Reading: (01:33:50) Since their sentence is already given on the first day of Rosh Hashanah, all it speaks of is the intermediate which remain undecided until Yom Kippur. If they repent, they're sealed to life, and the wicked who do not repent, sealed to death. And the atonement of...

M. Laitman: And what is the action, itself? From Malchut rising to Bina, there is no revelation of Hochma, it's the opposite – the Hochma departs, only Katnut is left.

Reading: (01:34:23) Hence the intermediate who repent are then rewarded with atonement for sins and with signing of life. However, this still does not fully complete the matter, since the light of Hochma does not shine without Hassadim, and the time of extension of Hassadim for clothing of Hochma is during the seven days of Sukkot. It follows that on the seventh day, Hoshana Rabbah, the clothing of Hochma in Hassadim is completed, and then the signing to life that was done on Yom Kippur is completed. Similarly, for those who did not repent and were signed to death on Yom Kippur, the signing is not yet completed, since they have time to repent until the seventh day of Sukkot, since Hochma continues through that time. And if they repent, their iniquities will be atoned by her, and they will be rewarded with the light of life. For this reason, the day of Hoshana Rabbah is considered a day of handing of verdicts to the angels, whether for life or for death.

M. Laitman: Well, the evil spirits or demons, the angels – there's quite a few of these nice words in spirituality. It's all just assistance, called good or bad, it's all forces. They have no will to receive of themselves, they have no free choice. They're just called that way, demons, spirits, angels, ministers, and so on. Meaning, according to the many forces on both the right and the left that appear towards the person. According to how they influence this world, that's what they're called, they have nothing of their own. They're all operated by the upper force, by the Creator, and we don't need to be afraid of them or the opposite, wait for them to do something good for us. No, you can put it like this: the appearance of the Creator in a certain way is called an angel or a demon or a spirit and so forth. It doesn't matter, it's None Else Besides Him.

Reading: (01:37:05) This is so because after the verdicts are given to the executors, they are not returned since after the day of Hoshana Rabbah, there is no longer the extension of Hochma.

M. Laitman: Hoshana Rabbah is the last day, where the last night, where the vessels are corrected. Then we truly come to the midnight, which we already missed, here, today for the examination of the shadow. And at this joyful point, this upliftment, with joy and singing and dancing, we'll go to Purim!

Reader: So, now we're going to summarize what we heard in the lesson, what we're taking to the Ten, six minutes.