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

Daily Lesson (Morning) October 21, 2024.

Part 2: Select Excerpts – The Seven Ushpizin, The Guests of Sukkot

Reader: We are going to be reading select excerpts from the sources on the topic of “The Seven Ushpizin”. “The Guest of Sukkot”. We're on Excerpt Number 5, under the heading “Ushpizin Isaac”, “The Sefira of Gevura”. Excerpt number 5, from Rabash.

Reading: (00:23) 5. Rabash. Assorted Notes. Article 316 Adam HaRishon – 2

Abraham went on the right, the correction of the quality of Hesed [mercy], meaning that he wants Hassadim [pl. of Hesed]. For this reason, from the quality of Hassadim, he extends Dvekut [adhesion] with the Life of Lives.

However, Isaac went on the left line, called Gevura, to work in Hitgabrut [overcoming] the vessels of reception so as to work in order to bestow.

And because he was working on the left, to see his situation within reason, he sees the faults and the state of separation, since in the state of the left, a person is in a state of deficiency while the Creator is called “whole,” and “The cursed does not cling to the Blessed.”

For this reason, Isaac had to be included with Abraham. This is why it was written, “Abraham begot Isaac.” Although everyone knows this, but it teaches us that in the quality of Isaac, who is “left,” there is also the quality of “right,” which is Hesed, and from there it receives life. Jacob is the middle line, so he certainly contains Hassadim.

M. Laitman: Yes. No questions?

Question (Petah Tikva Center): (02:30) He says that the left line includes within it the right line and the quality of Isaac. So that's not the middle line already? What's the difference between that and the middle line? 

M. Laitman: It's not the left anymore. It's already what happens on a certain degree not in a pure way, but as a result of the incorporation of the mixing.

Student: These are two necessary states of advancement, but it's not yet the middle line? 

M. Laitman: Yes.

Question (Petah Tikva Center): (03:20) So it was said that also the middle line is included from the left line, and the left line is included from the right. Is the right line only on its own? Is Abraham only right? 

M. Laitman: Abraham is the right.

Student: Only? 

M. Laitman: Yes. In a pure way those qualities are called the forefathers. They aren't included of one another, but only later on in their sons as we say, then they incorporate. 

Student: Because according to the description the way it's like Abraham, where it starts from the right, and then to the left, and the middle, they're included also from the right. But Abraham is like the source?

M. Laitman: Yes. 

Question (Petah Tikva Center): (04:26) Isaac is Gevurot, overcoming, it’s the left line?

M. Laitman: Yes.

Student: What are they overcoming, these qualities? 

M. Laitman: Every quality works on its own and also works outside of itself towards the other qualities. Obviously, the intense bestowal is towards what comes after it. Let's say Isaac is a Gevura, and afterwards comes Tifferet. So, then it already works, that quality works in a unique way. 

Question (Women Heb 1): (05:40) What does it mean that the left receives vitality from the right? 

M. Laitman: The right shines, and through that illumination the left receives livelihood from it. 

Question (Haifa 1): (06:02) Why is Isaac representing the left and Gevura? He must incorporate from Abraham? What's that force that the right line gives him? 

M. Laitman: Because Isaac is lacking, it's the force of the left, the Gevura. That's why it must connect to the right, and then it'll have an incorporation. In a way of incorporation, it can work with those two qualities. 

Student: What is the action of the middle line? 

M. Laitman: The middle line, its action is very broad, because first it connects the contradicting qualities that cannot be in one place, in one vessel, and that's why the middle line is the line of correction. If we observe the order of the Sefirot, we'll see that there's always a connection, common bestowal on one another, incorporation, and a new order. I don't know what else to say. 

Student: Can the left not exist without the right, and the right can't exist without the left? 

M. Laitman: Obviously, the left cannot exist without the right. The left itself has no force of life on its own.

Student: Can the right exist on its own? 

M. Laitman: The right can exist without the left, but if it wants to expand, so it also needs the left. 

Student: Can we understand from this that the right is the foundation of creation and everything is based on it? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (09:01) Why does he emphasize this matter that Abraham had to beget Isaac? Because before that he says that the cursed does not cling to the blessed. Why was it so important in the development for Abraham to give birth to Isaac, or begot Isaac? And there's a connection, because we don't see in the development of all the forces as we continue like this, like Abraham begot Isaac.

M. Laitman: Because here it's as if he goes against the nature of creation. The nature of creation is more and more to accept qualities that belong to the upper one, and then according to that, to put limitations from the lower one. That's why Abraham, when he begets Isaac, it's as if he does actions that are against nature. Against nature. Isaac came out of him. It's like the root of the will to receive. From Malchut, for all kinds of actions that are opposite of Abraham. That's why, we'll talk about it, we'll learn how Abraham was working for all the generations that came after it. 

Student: So, in that context, I also wanted to ask, they're talking about the wholeness of the perfection of the Creator. 

M. Laitman: Yes.

Student: And my question, Abraham, Isaac, and Jacob, these three forces, is that sufficient to get to know the wholeness of the Creator? 

M. Laitman: To actually know the entire wholeness of the Creator we need all the vessels and all the actions that come to the end of correction. Because then we can actually see what is revealed as a result of the building of the general common vessel that the Creator aimed towards to begin with. But, still, we can already see from the first actions, especially from the first three actions, that the plan of creation is to do good to His created beings. And it can take place only by combining the qualities. 

Student: It's exactly that combination, because you said that each one is on its own, but on the other hand we see that Isaac is incorporated already with Abraham, and Jacob is incorporated from both forces together. 

M. Laitman: Yes.

Student: That's why I asked beforehand if we see these three fundamental forces of nature, that by them you can actually, yes, we need the rest and the continuation, but I feel like these are very powerful forces with which you can reveal the force of what the Creator is between us. 

M. Laitman: Yes. You're right. 

Question (Petah Tikva Center): (12:55) Why are they called Ushpizin, guests? Their qualities, Sefirot?

M. Laitman: They are revealed. Each one on a special day appears in those that are in the Sukkah. That's why they are called Ushpizin, the guests. It's like receiving guests. 

Student: Yes, but we receive qualities, Sefirot. It's not temporary?

M. Laitman: No. So what? 

Student: So why are they called guests? Something temporary? 

M. Laitman: Oh. Because still they are revealed on the path of… how do you call them? Not vessels. Not vessels, not the fundamental vessels, supposedly. How should I say it in a right way? 

Student: Maybe not permanent vessels you mean? 

M. Laitman: Maybe not permanent. 

Question (Petah Tikva Center): (15:06) About the quality of Isaac. When I make an action of connection with friends, I awake in light, I feel relieved, I feel warmth, but then a disturbance comes, or something from the side, and I'm forced to raise a prayer in order to return to the state of connection. So, the question is, the quality of Isaac, does it come from the disturbance or from my yearning towards the Creator? 

M. Laitman: All the qualities eventually are necessary to us, that's clear. In the one general Partzuf, which attains correction and is filled with the final correction, then all these qualities are emphasized in a whole manner, and not one of them is redundant.

Student: So, it's like an expression of desires that weren't revealed yet, but they will strengthen my yearning for spirituality?

M. Laitman: Yes, that's correct. 

Question (Petah Tikva Center): (16:23) The quality of Hesed, is it a quality that connects all the other qualities? 

M. Laitman: Not all the other qualities, but it connects between them.

Student: So, could I say that the quality of Gevura, I can speak about it without Hesed? 

M. Laitman: Yes, of course. It is a quality of its own. We'll learn that. It will settle in gradually. 

Question (Petah Tikva Center): (17:17) Abraham begot Isaac, so is it right to understand that this quality of Hesed that wants to bestow to the Creator, it recognizes the Creator's desire that wants to bestow upon the will to receive. That's why it begot Isaac, the root of the will to receive from the Creator's desire, just as she wanted to only be bestowal, but she had to make room for the will to receive to exist, because that's the actual will of the Creator to bestow to it. Is it right to depict it in this way? 

M. Laitman: Yes. We'll talk about that, about how each quality or phase or discernment discloses what it needs to do in order to enforce the entire incorporation of all the qualities together. 

Student: I also see a connection between the four phases of direct light, that at the end of every quality it reveals the need for the next quality, the next state. 

M. Laitman: Yes.

Student: So, the Creator's desire is what is felt, let's say if a person is only in bestowal and Hesed, it's not enough. If the Creator wants him to bestow to the will to receive, he has to start working with this quality too. 

M. Laitman: Wonderful. If you start thinking that way then we will maybe understand what is written in the internality of all the qualities altogether. It will be very, very beneficial.

M. Laitman: All right. So, we have a meal today, main thing? 

Reader: Tonight, in the evening we have a meal. Everybody is welcome, or at least to connect to the broadcast that's this evening, and we're going to keep going, keep studying between us.

Part 3: Zohar for All. Sukkot.

Reader: We're going to read Zohar about Sukkot. Alright, so next part of the lesson. We're reading from Zohar, the chapters about the holidays, a specific chapter about Sukkot, the subtitle is “Four Kinds”, we're continuing in item 412, “Four Kinds”, 412.

Four Kinds, Item 412

Reading:  It is written, the fruit of citrus tree branches of palm trees, the fruit of the citrus tree is a citron, but does a citron come from the citrus tree, after all, there are several thorns surrounding it in the citron tree, however, it is written, the Lord God fashioned into a woman, the rib, which he took from the man. And brought her to the man, and also, this is now bone of my bones and flesh of my flesh, and this is the fruit of a citrus tree for man is called a tree.

The inner meaning of the words, the Lord fashioned into a woman, the rib, concerns Zerantin and Malchut, which were emanated as two parts of him, afterwards, the emanator cut them off from one another, and Malchut was a rib of Zerantin. Zerantin is called the tree of life, and Malchut is the fruit of that tree, the citron, which implies to Malchut, this is why the Torah calls it the fruit of a citrus tree, as it is the fruit of a citrus tree, Zerantin. 413 branches of palm trees, the palm tree amounts to 70 years, which implied to Yesod de Zerantin, in which the 70 upper years were completed, meaning HGT NHYM, each of them consists of Ten, hence they are 70.

This was tied, connected above in Zerantin, and below in Malchut, which is why they are called kaput, branches, but also kaput, such as kfitu, which means tied. This is so because Yesod rises to Zerantin and to Malchut, and it is written for all that is in the heaven and in the earth, Yesod is called all, and it is tied to the heaven, Zerantin, and to the earth, which is Malchut. 414, the fruit of a citrus tree is an altar, Malchut, which bears fruit and brings out fruits to all sides, it is called the fruit of a citrus tree, because every 70 years, which are HGT NHYM de Zerantin, where each consists of Ten, thus they are 70.

Malchut is given a share, and she is blessed by all of them. Also, Zerantin is called a citrus tree, and one who sins and blemishes the altar, Malchut, sins and blemishes the whole of the seven Sefirot of Zerantin. This is because Malchut is tied opposite.