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

Daily Morning Lesson: October 6, 2025

Part 1: Recorded lesson - Oct 20, 2024

Baal HaSulam. Shamati 96. What Is Waste of Barn and Winery, in the Work?

Reader: Hello, in the first part of the lesson, we will learn from the lesson from October 20th, 2024, Shamati 96, “What is Waste of Barn and Winery in the Work?” Again, Shamati 96, “What is Waste of Barn and Winery in the Work?”

Reader: Hello, we shall be reading from the writings of Baal HaSulam, the Shamati article, article 96, “What is Waste of Barn and Winery in the Work?” You can find all of our texts on kabbalahmedia.info, as well as through the Arvut platform, where you can ask us questions live. Anyone asking a question here in the study hall is requested to stand up, hold the microphone close to his mouth, and to speak loudly and clearly.

Reading: (01:14) 96. What Is Waste of Granary and Winery, in the Work? - Twice

I heard on the eve of Sukkot, inside the Sukkah, 1943

A granary is male Dinim [judgments], as in “hidden and not defiled,” when he feels that he is in a state of Goren [granary], meaning Ger [stranger/not converted] in the work.

A winery is female Dinim, as in “hidden and defiled.” Yekev [winery] is considered Nekev [foramen].

And there are two kinds of Sukkot: 1) clouds of glory, and 2) waste of granary and winery.

A cloud is considered concealment, when one feels the concealment over the Kedusha [holiness]. If a person overcomes the cloud, meaning the concealment that one feels, he is thus rewarded with clouds of glory. This is called MAN de Ima, which applies during the six thousand years. It is considered a secret, for it still has not become a nature, called “literal.”

And the waste of granary and winery are called “literal and nature,” which is considered MAN de Malchut, corrected specifically through faith, called an “awakening from below.”

And MAN de Ima is considered an awakening from above, which is not discerned as nature. This means that with respect to nature, when one is not ready to receive the abundance, he does not receive any bestowal.

However, from the perspective of the awakening from above, which is above nature, the light is indeed poured to the lower ones, by way of “I am the Lord, Who dwells with them in the midst of their impurity,” as it is written in The Zohar, “Even though he has sinned, it is as if he did not sin at all.”

However, with an awakening from below, the light is not dispensed. Rather, precisely when one is qualified by nature—meaning by himself, this is called MAN de Nukva—that he can correct through faith. This is called “by himself,” considered the seventh millennium, called “and one is ruined,” meaning that “she has nothing of her own,” considered Malchut. When this is corrected, one is awarded the tenth millennium, which is GAR.

Such a soul is found in one of ten generations. However, there is the discernment of the seventh millennium, from the perspective of the six thousand years, called “particular,” as the general and the particular are always equal. But this is considered MAN de Ima, called “clouds of glory.”

The purpose of the work is in the literal and nature, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need greatness because to him it is always like something new.

That is, he always works as though he had just begun to work. And he works in the form of accepting the burden of the kingdom of heaven above reason. The basis, upon which he built the order of the work, was in the lowest manner, and all of it was truly above reason. Only one who is truly naïve can be so low as to proceed without any basis on which to establish his faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this way, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

This is the meaning of the verse, “The one lamb you shall offer in the morning; and the other lamb you shall offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the light of the Torah was shining for him in utter clarity. In that same gladness, he was making his sacrifice, meaning his work, even though for him it was like evening.

This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.

This is the meaning of Rabbi Shimon Ben Menasia’s saying “a kind of matter.” Matter means without reason and knowledge. “An ear that heard on Mount Sinai, ‘You shall not steal.’” This means not receiving anything for oneself, but rather taking upon oneself the burden of the kingdom of heaven without any Gadlut [greatness/adulthood], but entirely above reason. And he went and stole some illumination for himself, meaning he said, “Now I can be a servant of the Creator because I already have reason and knowledge in the work, and I understand that it is worthwhile to be the Creator’s servant. And now I no longer need faith above reason.”

He tells us about that, “and he was sold to the court.” “Court” refers to man’s reason and knowledge, which judge a person’s actions, whether or not they are worth doing. “Sold” means that he has become a stranger in the work of the Creator, that the mind comes and asks him the known question, “What is this work?” And it only comes from the side of stealing, having received some support to the faith. Hence, he comes and wants to cancel the support with his questions. But this is only for “six,” meaning “he was sold for six years,” considered male Dinim.

“But if the servant shall plainly say, ‘I love my master… I will not go out free,’” meaning he does not want to go out free without Mitzvot [commandments], then the correction is “his master shall bring him,” meaning the Master of the earth, “to the door, or to the door-post,” meaning give him blockage over the reception of the kingdom of heaven. And “his master shall bore his ear,” meaning his ear is pierced. This means that another hole is made in him, so he will be able to hear once more what he had heard on Mount Sinai: “You shall not steal,” “and he shall serve him forever,” and then he truly becomes a servant of the Creator.

Sukkot is temporary residence. This means that one who has already been awarded permanent residence and has nothing more to do, as with the matter of the first to count the iniquities, the advice is to leave for temporary residence, as when he was on his way to the house of God, before he arrived at the permanent residence. At that time, he constantly needed to reach the Creator’s palace, and he had guests, when his work was in the form of “a passing visitor.”

And now he can extend from the past work, when he was always thankful and praising the Creator for the Creator always bringing him closer, and from this he had gladness. Now, on Sukkot, he can extend the gladness he had then. This is the meaning of temporary residence. This is why they said, “Leave the permanent residence and dwell in temporary residence.”

“The learning is not what is most important, but the act.” This means that an act is like a substance. Rabbi Shimon Ben Menasia was saying, “a kind of matter,” that the act is the most important, and the mind is but a kind of mirror.

However, the act is considered animate, and the mind is considered speaking. The thing is that if there is wholeness in the act, then the act is so great that it brings with it the mind of the Torah. And the mind of the Torah is called “speaking.”

Question (Petah Tikva Center): (17:01) How not to fall into a state of being happy about something and becoming thieves, as in we already have something, so we can be happy about it? How to always be in a state of renewal?

M. Laitman: Yes, that's a question. Like he says, according to the order: barn, winery, the waste; and what we scrutinize and then we get results.

Student: What does it mean that if a person cannot find something new, something new in the work, he needs to go back and search for what he had before? We say, we usually say we don't do that. So what does it mean to take from that?

M. Laitman: But he didn't scrutinize things. Probably did not scrutinize, and therefore he must. I would read again.

Reader: So again, we should read article 96. What is waste of barn and winery in the work?

Re-Reading: (18:42) 96. What Is Waste of Granary and Winery, in the Work?

Question (Petah Tikva Center): (33:38) It appears that there is some action from the side of the lower one called MAN of Nukva, by which he can correct the vessels of faith, that this is what the lower one has to do. What is that request, the MAN of Nukva? What does he request?

M. Laitman: He's asking for the true vessels, by which he can achieve the place to truly bestow and to overcome the judgments of Nukva, which is the hiding of the foramen, as he says.

Student: If you put it in a person's words, as the person speaks, what would he say?

M. Laitman: In human words, that he would look for the true deficiencies in his work.

Student: Such complete MAN, is that something each one of us can produce, or only when we connect the Ten together, join them together, only then?

M. Laitman: Yes, to join oneself to the Ten, and then you'll feel the true deficiency.

Question (Petah Tikva Center): (36:17) What's more real in a person's work with those vessels that he feels in Sukkot, MAN of Nukva? How is this more real than what he had when he didn't come to the permanent residence yet? He was praising the Creator for helping him, and now in Sukkot he has a new kind of work. What does it mean that this work is more real? What's more real about it?

M. Laitman: He discovers a deficiency that is truer, deeper, that if he corrects it, then he is rewarded with from judgments of Nukva to judgments of Torah, and all the degrees, until the tenth millennium. The main thing for us is that we have to know that we have to connect between us and connect to the Creator without any limitations.

Student: Before Sukkot, when a person does his work, he says that he praises the Creator for bringing him closer every time. But now in Sukkot, he's in a state of holiness and confidence, and he needs to come out of that feeling, from that feeling where the Creator is always revealed, and to create a shade. And from that, he receives greater joy. Why?

M. Laitman: Because then he's not limited. The moment he receives, he's limited in his vessel, in awakening from above. There are limitations, limitations in his attitude to the Creator, and the Creator's attitude to him, whereas if he rises above that, then he has no limitation.

Student: So being free of limitations brings him more joy?

M. Laitman: Meaning he can adhere to the Creator without any condition.

Student: And what was the condition limiting him before? He was dependent on the Creator, but under some condition. What was the condition?

M. Laitman: These judgments of Nukva, Torah, female and male - that was putting limits on him.

Student: In what way?

M. Laitman: Of judgments, that he can't reach that degree.

Student: What couldn't he do or bestow?

M. Laitman: He couldn't bestow. Not by the work of the barn and the work of winery.

Student: So he comes to a degree where he can truly bestow?

M. Laitman: Yes.

Student: And before that, it's just preparation.

M. Laitman: Yes.

Question (Petah Tikva Center): (40:29) Rabash wrote a kind of story here, where a person hears, “Do not steal”, on Mount Sinai, and then he can't do it, he does steal. He gets some support for his faith. And then there's this process where he's sold to a foreigner, and then his ear is pierced, and he can receive faith. Where does this all begin? What does it mean to hear, “Thou shalt not steal”, on Mount Sinai?

M. Laitman: Well, that he can't hear.

Student: But on Mount Sinai, he heard “Thou shalt not steal,” but he cannot do it.

M. Laitman: Well, yes, that's how it's called, yes.

Student: So what is that beginning of hearing not to steal?

M. Laitman: That he can't receive this instruction from above. Not yet.

Student: But at what stage does he hear that command?

M. Laitman: Yes, and then from being sorry for not hearing what he hears. Meaning, he hears, but he can't hear these judgments, that it's truly prohibited. And then he has to do several more actions until through the waste, he comes to a point where he finally listens.

Student: We also hear advice from you often. Every lesson we hear, “connect, connect, connect.” We make some effort and we're not always successful.

M. Laitman: Yes, but each time there's something to it. Each time there's a little bit of progress.

Student: What is the correction for that? How to reach a true, proper connection? Also, we talked about attacking over the holiday.

M. Laitman: That's what the Creator has to sign on that. That's how it's called, the ear heard over the Mount Sinai. Well, soon we'll hear that more, we'll feel that more and more. And we're on track in any case, but this degree is a high degree. We should respect the states that lead to it.

Question (Petah Tikva Center): (44:02) It seems that for the first time, he's awarded with a permanent residence. Permanent residence, does it mean he's awarded with faith?

M. Laitman: Yes.

Student: And this is supposed to lead him from a state of fear to a state of love?

M. Laitman: Yes.

Student: And now there's a fear he's stealing, because he reached this very nice degree of permanent residence. And now the Creator wants to bring him to a state of love, but he cannot avoid stealing.

M. Laitman: Yes.

Student: Even though he can't avoid stealing, how does he use this theft correctly, so as to ultimately return it to the Creator? Because there's this fear that even in Ira [fear], he can fall down, he can fall further.

M. Laitman: It's only by prayer, only by prayer.

Student: Because the Creator puts him to a great test in this state. And how do I translate this permanent residence to my Ten? I see my Ten as a permanent residence?

M. Laitman: Yes.

Student: And what does it mean to leave the permanent residence? I can't leave my Ten.

M. Laitman: No, it becomes something even higher.

Student: The Ten as a temporary residence becomes something higher?

M. Laitman: Yes.

Question (Petah Tikva Center): (45:54) The state of Sukkot, the time of Sukkot, was this developed from above downwards, or is it something that we carry out from below upwards?

M. Laitman: We go into such connections between the Sefirot only in our work. Before us, it didn't exist in the preparation.

Question (Petah Tikva Center): (46:41) How, in this whole process, can I become a true servant of the Creator? He describes the way we work here in order to become true servants of the Creator. What does it mean to be a true servant?

M. Laitman: That you keep all of the rules in the work.

Student: He talks about opening one's hearing. We heard about the opening of the eyes before, as though our five senses, we develop in such a way where they're no longer working according to our nature, but according to the Creator's nature. So we can hear everything the Creator wants to tell us, and we can then bestow back upon Him. What does it mean to open the ears in this process?

M. Laitman: To open our ears, meaning we can hear what the Creator wants us to hear.

Student: So, what's the difference between me making an effort from below, awakening myself from below, or like a fool, as he says, receiving everything the Creator gives me.

M. Laitman: So you're not understanding what the Creator tells you.

Student: So I'm asking, which is better? Because here he says that, Rabbi Shimon Ben Menasia says that matter is without mind or reason. So how is it better to work? Without mind or reason?

M. Laitman: That too.

Student: So if I look at my work without mind or reason, how can I reach the true knowledge that I can rise above this and reach the reason and mind of the Creator?

M. Laitman: So you already have the impression of how to work without mind and reason, and you're going to open your mind and reason through these actions. As much as you approach the work as if you have no mind and reason, everything follows the force of bestowal.

Student: Now, this whole process produces degrees in the measure of faith.

M. Laitman: Yes, clothed in Hassidim, “the clouds of glory”, and all of that.

Question (Petah Tikva Center): (49:33) How can you be in faith above reason, without any real basis upon which to rely, to accept the work on the lowest form, as he writes, and still to be happy in the work, as though he has certain knowledge?

M. Laitman: This is called above reason, that I am in joy, and I am filled by bestowing, by working; and it's all above reason.

Student: Faith above reason fulfills a person?

M. Laitman: Yes.

Student: Is it a state of joy?

M. Laitman: Yes.

Student: What does the joy stem from?

M. Laitman: From fulfilling what the Creator wants.

Student: So, what does it mean that he doesn't have a real basis, that this is the most lowly work? It sounds, it sounds something lowly.

M. Laitman: On the one hand, a person is still not with a mind's vision on what he sees, but on the other hand, he's doing the work by way of bestowal.

Student: Is this lowly work, contemptible work?

M. Laitman: In the eyes of the will to receive, certainly.

Student: But the person receives some satisfaction from working above reason.

M. Laitman: If he has such vessels, then yes.

Student: And what motivates him to continue going above reason more and more?

M. Laitman: If he still has an opportunity to advance in that, then I would say, it's already, well, it's a gift from above.

Student: What does the person add so as to continue going above reason?

M. Laitman: Only qualifying the vessels of reception for bestowal.

Student: When we look for signs to see that we're going above reason, something to hold on to, is that forbidden? Is that wrong?

M. Laitman: Basically, it seemingly takes away from the cleanliness of the work.

Student: So we need to look for nothing?

M. Laitman: How can we if we are vessels of reception?

Student: So, what does a person hold on to so as to climb above reason?

M. Laitman: That's received from above. It's the matter of “the clouds.”

Student: Okay, so again, you say it's a gift, it comes from above.

M. Laitman: It comes from above. It's a gift, and we receive it because without it, we also can't advance. But we use it only in order to thank and appreciate and raise the Creator.

Student: So who receives that gift?

M. Laitman: Those who can work with the clouds.

Student: So what happened before, so that he received that gift?

M. Laitman: Because he probably deserves it from his efforts, that he can be in concealment.

Student: Okay, what are those clouds that arrive?

M. Laitman: It's concealment.

Student: On behalf of the upper one?

M. Laitman: Yes.

Student: And what should he do then?

M. Laitman: He has to try and receive that in the right way. That he's thankful for it and he goes above it, meaning that the concealment itself doesn't cause any harm.

Student: Okay, so just to understand the terms, concealment from the upper one, clouds, is that from above reason?

M. Laitman: Yes, too, that too.

Question (Petah Tikva Center): (54:35) What do we correct? What do we correct in Sukkot? Which vessels?

M. Laitman: Vessels of bestowal.

Student: I'm asking because usually we say that we correct them in Hanukkah, half of the vessels, and then Purim is the end of correction. So, what's the difference? What do you correct here?

M. Laitman: You're right. It's not a simple question.

Student: Students in the... where we teach ask that, and I didn't really know the answer.

M. Laitman: In Sukkot, we acquire a screen over our vessels. These are the vessels of bestowal that a person begins to work with. And that's it. That's what we acquire in Sukkot.

Student: It's a correction of bestowing in order to bestow.

M. Laitman: Yes.

Student: And then there's the correction of receiving in order to bestow.

M. Laitman: Yes.

Student: So, what's Hanukkah then? What's the difference? There also you correct the vessels of bestowal. So, what's the difference?

M. Laitman: Yes. Between Hanukkah and Sukkot?

Student: Yes, it seems you correct the vessels of bestowal in both cases.

M. Laitman: The difference is that Sukkot comes to us from above, and Hanukkah, we get there from below. We will have to open this up more. It's not that simple.

Question (Petah Tikva Center): (56:55) It says that in the end, one is awarded with the mind of the Torah. And we know that the mind of the Torah is opposite to the mind of the landlords. From thinking about what he can receive for himself, he begins to think about what he can take upon himself, namely the burden of the kingdom of heaven. And he says that in order to reach that, he needs to see that he serves a great King. So, what does it mean that a person sees his mission in life as being the servant of a great King?

M. Laitman: If he comes to these corrections, then he receives an awakening and an illumination from above. And that's the Creator being revealed in him because he already has vessels to receive the influence of the Creator from above. This is called receiving, revealing a great King.

Student: And the King wants something, and it's the commandment of the King. And if you observe the commandments of the King, it means that you're serving Him?

M. Laitman: Yes.

Student: And the reason for keeping those commandments is the greatness of the King?

M. Laitman: Yes.

Student: And no other reason? No other reason?

M. Laitman: How can you receive from another reason from above?

Student: Because if you can excuse that you're doing this commandment for this or that reason, then it's not because of His greatness. It's because you understand what needs to be done. So the King is great. Who determines that, the person?

M. Laitman: The person.

Student: The person can determine all sorts of things, that the path is great, that the teacher is great, that the friend is great. And then if he ascribes importance to those things that he sees as great, then he promotes, he advances the whole process. So, what's so unique about determining that the Creator is great?

M. Laitman: The person feels that the Creator is great. That's it.

Student: And what kind of feelings does he have?

M. Laitman: Vessels of bestowal.

Student: That the quality of bestowal is the greatest thing in reality? Is that it?

M. Laitman: Let's say so.

Student: Now, there was another condition here. It's written, “And he serves Him forever,” meaning a person has to determine that this, the acquiring the quality of bestowal is the most important thing, and forever, forever. There's no going back. How can a person determine something for all eternity? Every morning he gets up, wakes up different.

M. Laitman: This is no longer the state that you're describing. This is a state that a person can already see the degrees that are in front of him and determine that where he is, is truth.

Student: The secret of the Torah is to bring a person to the feeling that his purpose is to be the Creator's servant for all eternity?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (01:00:44) He says that there are two kinds of Sukkot, two very different states on different degrees. What do we celebrate in Sukkot? The clouds of glory, or the waste of barn and winery?

M. Laitman: More accurately, we celebrate the clouds of glory, which are summoned by the waste of barn and winery, meaning from the greatest coarseness to the greatest light.

Student: But he says that the clouds of glory are awarded with the work, you're awarded with that in the work of the 6,000 years, and the waste of barn and winery, you get that in, that brings you to the tenth millennium. Working with the tenth millennium starts the process? I don't understand.

M. Laitman: No, I want to say that the tenth millennium comes to us in vessels of the sixth millennium.

Student: What does that mean?

M. Laitman: That within the same vessels that we acquire to begin with, we also attain in them greater coarseness. And by that, they become, well, they become vessels of the tenth millennium.

Student: So, this term, “the end of correction,” we talked about Purim, is that the seventh millennium? There the correction ends, is concluded?

M. Laitman: That's difficult to explain according to these breakdowns.

Student: I'm asking in order to understand, because we have this series of holidays, Rosh Hashanah, Yom Kippur, and then suddenly there's Sukkot, where on one hand you have the clouds of glory, which does sound logical, a logical part of this process. But then there's something that speaks about after the end of correction, or the end of correction.

M. Laitman: Every holiday, in some respect, also appears in the final correction. Therefore, well, that's how they determined it.

Student: I'm very impressed, inspired by this holiday and what it depicts. There's just no words, no vessels yet.

M. Laitman: Yes, because it's all in bestowal.

Question (Petah Tikva Center): (01:04:27) In the Sukkot, for the first time I heard about the transition between concealment from below and concealment from above. Here, it's the same as friend’s question about “thou shalt not steal.” One who follows the path certainly steals. Maybe he has some excuses where he has understanding, but doesn't he limit his above reason? Is that the correct way to see it?

M. Laitman: Yes, if he's not capable, then he steals.

Student: So, on the path, even if I have answers and excuses that I can give myself, or whatever, things, you need to always increase this above reason?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:05:36) Before the end of the article, right before the end, there's a sentence saying that Sukkot is a temporary residence, meaning that one who's already awarded with a permanent residence has nothing more he can do. The advice for him is to go out to a temporary residence and serve the Creator as though before being awarded with a permanent residence. So, he wants to be awarded with a permanent residence. What does it mean to be awarded with a permanent residence?

M. Laitman: Permanent residence, meaning a fixed Kli of connection with the Creator.

Student: So, he has some connection with the Creator, and now he just wants to increase, enlarge this vessel?

M. Laitman: Every time he increases it, it means that he's in a temporary residence.

Student: So, but we are not yet in a state of permanence, or are we?

M. Laitman: Of course not.

Student: So, what do we do? What does it mean in our work to receive this permanent residence, and what is the temporary residence?

M. Laitman: Well, that depends on the extent to which each one can envision it to himself.

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