The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) November 9, 2024
Part 1: Baal HaSulam. Introduction to the Study of The Ten Sefirot, Item 128
Reader: Hello, we're reading from the writings of Baal HaSulam from the introduction to The Study of the Ten Sefirot, we are in item 128. You can find the study materials in the Sviva Tova or the Arvut system. You can also send us questions live through these websites. Anyone asking a question here in the study hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear. The writings of Baal HaSulam, in Hebrew, page 797, The Introduction to the Study of the Ten Sefirot, item 128.
Reading: (00:49) Item 128 The Braita ends, “What does it say after that? ‘The righteous perishes.’” That is, the attribute of complete righteous, which that person should merit, is lost from him. “And no one notices … for because of the evil, the righteous perished.” This means that because that medium did not suffer with the public, he cannot attain repentance from love, which inverts sins to merits and evils to wondrous pleasures. Instead, all the mistakes and the evil he had suffered before he acquired repentance from fear harm from His Providence. And because of these harms that they still feel, he cannot be awarded being complete righteous.
The writing says, “and no one notices,” meaning that that person does not notice “because of the evil.” In other words, because of the harm that one still feels in His Providence from the past, “the righteous perishes,” meaning he lost the attribute of righteous. And he will die and pass away from the world as mere medium.
All this concerns he who does not suffer with the public and is not awarded seeing the comfort of the public, for he will not be able to sentence them to the side of merit and see their consolation. Hence, he will never attain the attribute of righteous.
Re-Reading: (03:27) 1Item 128
Reading: (06:07) Item 129 From all the aforementioned, we have come to know that there is no woman-born person who will not experience the three above attributes: the attribute of wicked, attribute of medium, and attribute of righteous.
They are called Midot [attributes] since they extend from the Midah [measure] of their attainment of His Providence. Our sages said, “One is allotted to the extent that he allots” (Sutah 8). Those who attain His Providence in concealment of the face are considered wicked or incomplete wicked, from the perspective of the single concealment, or complete wicked, from the perspective of the double concealment.
Because they feel and think that the world is conducted in bad guidance, it is as though they condemn themselves, since they receive torments and pains from His Providence and feel only bad all day long. And they condemn the most by thinking that all the people in the world are watched over like them, in bad guidance.
Hence, those who attain Providence from the perspective of concealment of the face are called “wicked,” since that name appears in them out of the depth of their sensation. It depends on the understanding of the heart, and the words or the thought that justifies His Providence do not matter at all when it opposes the sensation of every organ and sense, which cannot force themselves to lie, as it does.
Hence, they who are in this measure of attainment of Providence are considered to have sentenced themselves and the whole world to the side of fault, as it is written in the words of Rabbi Elazar, son of Rabbi Shimon. This is because they imagine that all the people in the world are watched over in bad guidance, like them, as would befit His name, “The Good who does good to the good and to the bad.”
M. Laitman: Questions, please.
Question (Petah Tikva Center): (09:21) It says in 129, from the depths of their sensation this name is revealed in them, and it depends on the understanding of the heart and the words of the thought that justifies His providence do not matter at all when it opposes the sensation of every organ and sense, which cannot force themselves to lie as it does. My question is, what is this action of justifying? Because what I understand from what it says here is that there is no such action, whatever you feel, that's your status.
M. Laitman: Yes.
Student: So what does it mean to justify the Creator?
M. Laitman: But since he accepts the Creator as Good That Does Good to everyone, and he feels accordingly, then he justifies the Creator.
Student: Okay, so that's an advanced status, when he feels the Creator is Good and Does Good to everyone, and as a result of this sensation, he justifies the Creator. In an earlier state when he's still condemning, his organs, his senses feel bad, bad for himself, bad for others, then he condemns the Creator.
M. Laitman: Yes.
Student: So what is the action that advances a person from the state of wicked to the state of righteous?
M. Laitman: That even though he feels that His providence doesn't come to him correctly by way of the name the Good That Does Good, so he feels sorry for that, and he calls himself a wicked, and he asks the Creator to open his eyes and heart.
Question (Petah Tikva Center): (11:33) In item 128 he says that the righteous perished because he did not suffer with the public, that's already called medium, he did not suffer with the public. So the question is, he has some evil within him, but he doesn't take care of it, doesn't detect it, and so he cannot advance and be in repentance from love?
M. Laitman: Yes.
Student: He says that he perished from the world and didn't reach it, he remained medium. So there are a few questions. First of all, what does it mean that he perished from the world and remained medium? What, he died physically, or he ended his work there spiritually, what does it mean that he perished from the world and remained medium?
M. Laitman: As a righteous he's perished, right?
Student: Yes.
M. Laitman: Because he cannot justify the Creator.
Student: He, seemingly, from his perspective, he justifies, it's just that he doesn't notice that he has other qualities of wicked that he didn't have yet correct. That's how I understand it, maybe I'm wrong. And then he says that the righteous perished and no one notices.
M. Laitman: Yes.
Student: So what is this, he perished from the world? He becomes wicked again, or what?
M. Laitman: That same person who feels now that he cannot justify the Creator, basically disappears from the world.
Student: He condemns again, he goes back into concealment?
M. Laitman: He condemns. In concealment he has nowhere to come back to, he was already in concealment.
Student: The second question is, if he's already in revelation, in the degree of fear, he's told you do not suffer with the public, this is why you can't advance. So should he suffer with the public now, when he's in the degree of fear, or maybe earlier he wasn't incorporated and so he can't advance now?
M. Laitman: No, it's never too late, never too late. If he has such an opportunity, go ahead.
Student: This means actually he's telling us, even if you reach the degree of medium to a certain extent, you must always be incorporated or feel the suffering of the public, never remain…
M. Laitman: Yes, correct.
Question (Petah Tikva Center): (14:38) I also wanted to ask about this verse if you could explain, and no one notices because of the evil, the righteous perished.
M. Laitman: That the world doesn't feel that there was a righteous and now he's gone. That he is no longer among those who are destined to be righteous.
Student: The world doesn't feel that the righteous perished. Well, they didn't feel him before as righteous. they never felt that he's righteous.
M. Laitman: That's correct. But we're not talking about the whole world, we're talking about those who have a sensation of reality.
Student: What do you mean the world here?
M. Laitman: The world typically means the souls that are in connection with the Creator, and they can see the ups and downs in the world through themselves.
Student: And because of which evil did the righteous perish?
M. Laitman: That they did not want. Not that they did not want, how to put it, they didn't succeed, they didn't pay attention, they didn't put in the efforts so that the person that is in concealment, for him to advance.
Student: This means that if the people in the world did not notice, no one notices, it makes the righteous become perished?
M. Laitman: Correct.
Student: What's the relationship, the connection between the righteous and the people of the world?
M. Laitman: Because he determines their degree.
Student: And if he perishes because of their evil, so what is their state? What's his state? What's next? How do we move on? I mean, they need each other.
M. Laitman: What's next, he doesn't write. But we can say that they don't become righteous again.
Student: How can the righteous be revived after he perishes?
M. Laitman: You move from wicked to righteous because he is now as a wicked.
Student: Okay, but why does the righteous become wicked? Why doesn’t he come back to medium, in the order of the stages? He was wicked, medium, righteous. So why immediately from righteous to wicked?
M. Laitman: No, when you fall, you fall from righteous to wicked. When you rise, you rise through the medium.
Student: So again, what should the people of the world do if the righteous perished?
M. Laitman: The people of the world cannot do anything besides those who are among them and can sense the state of the righteous. They see that he's no longer a righteous, meaning that he doesn't justify the Creator, so they already feel sorrow, sorrow for it. They want to bring him back to the place where he was. He would indicate their state.
Student: And those of the people of the world who do feel that the righteous perished. What is the degree, what does their sorrow change or correct?
M. Laitman: The measure of sorrow that people feel in that there are righteous, wicked, or they move from their degree to a lower degree, all of that prepares them for repentance.
Student: What is their sorrow over, it's not an egoistic sorrow?
M. Laitman: They themselves don't feel that something’s lost from them, but something is lost from the world.
Student: I'm asking about their sorrow. What is it about?
M. Laitman: Their sorrow is for the world.
Question (Petah Tikva Center): (21:08) The friend earlier read a quote that also appeals to me, which says the fact that you justify in your brain, in your mind, is worth nothing if you don't feel it in your heart. I see that state very much. I can see the whole system opposite me and the process of creation and how the Creator leads us precisely with the right steps, and this is what is holding us in prayers on the path. On the other hand, in the ego there are always complaints about what He's doing. So it seems like something is wrong with the direction.
M. Laitman: What's wrong?
Student: What's wrong is that the ego doesn't justify the Creator, the point in the heart, in the head, yes, but here there are always complaints.
M. Laitman: Yes.
Student: I see that with all of these years that prayers do not change that situation. They do strengthen you on the path, they give us support, they help us to advance, to move on. But it doesn't seem like this state changes, this state of complaining about the Creator.
M. Laitman: Yes.
Student: So it's not okay according to what is written here?
M. Laitman: What do you mean not okay, you want to feel and speak like the Creator?
Student: I had the impression that we will always be in complaints, but this is the place to be above reason; to hold each other actually, with intellectual justification that He knows what he's doing, even though we don't feel that.
M. Laitman: And then what does that give you?
Student: It lets us keep moving and keep drawing light.
M. Laitman: So continue, what's the problem?
Student: Because according to this excerpt, I understood it's not okay. If you don't feel it in your organs, whatever justifications you have in your mind are worthless.
M. Laitman: No, it's not that much. Okay, we'll see.
Student: This is the only addition I had, maybe if we can separate it into… Is there such a thing as a feeling in the ego that will always be complaining, and nevertheless a little bit of a feeling in the point in the heart, some illumination from afar, that this is nevertheless the truth? Maybe we can settle it in such a way?
M. Laitman: That too can happen, yes.
Question (Petah Tikva Center): (23:40) This question came to me from Germany. What brings us to the state of the righteous? What brings us to the state of righteous?
M. Laitman: It's the work in the group, the study together in the group, investing in feeling, coming closer to the Creator as much as possible, holding on to Him, feeling what reality is the Creator. And if we gather in such a way, with a high enough number, let's say, then by that we can change reality.
Student: It is written that I created the evil inclination, I created Torah as a spice. What is the relationship of the righteous to the evil?
M. Laitman: The connection between the righteous and the evil inclination depends on what degree is the righteous and what degree is the evil inclination. The connection is that they’re in a single person.
Student: It is written now in point 128, for because of the evil, the righteous perished. Between the righteous and the evil, and how can he perish because of the evil?
M. Laitman: At first, man was in a situation where he justified the Creator. Even in some feelings, he would justify. Now he comes to a state where he cannot justify. And this possibility that from the feeling of the wicked he cannot rise to the feeling of the righteous, and that’s what happens, that he remains in this degree forever.
Question (Petah Tikva Center): (27:22) As much as I understand what Baal HaSulam writes here, the degree of a medium, in that degree we can’t truly suffer with the public, feel their sorrow. That’s clear because these are vessels of bestowal, mine is mine, yours is yours. In order to reach a degree where I truly suffer with the public, I have to use the vessels of reception, to correct them to be in order to bestow. The question is, until the end of correction, as I understand, we don't use the true vessels of reception. We reach Nefesh, Ruach, Neshama, that's our correction. But what we call the AHP of ascent, it's actually an act of bestowal, it's not really reception, because the upper one annuls towards the lower one in order to bring him out to corrections and help him. So the question is, this Light of Hochma, as Rabash writes, it’s the cake that you dip in the whiskey, does it give you the feeling of sorrow? Because we discover the vessels of reception only as surrounding lights, 4 over 3 and 3 over 4.
M. Laitman: Yes and?
Student: So my question is, when the upper one annuls and passes on or helps the lower one to rise, does that give you the feeling of the sorrow of the public, does he suffer in that state?
M. Laitman: No.
Student: So until the end of correction we don't reach…
M. Laitman: Reach what?
Student: Suffering with the public, I guess.
M. Laitman: I don't think so. Why can't we suffer with the public?
Student: Because according to what I understand, we cannot use the vessels of reception, because all the vessels of reception, that's the stony heart, it's under restriction. The only action that I hear about and I read about is AHP of ascent. The upper one annuls, comes down from his degree in order to bring the lower one up to correction, right?
M. Laitman: Yes.
Student: So this action is what we can do until the end of correction, not more than that. So there is no feeling that I'm suffering with the public already.
M. Laitman: Yes.
Student: Okay, that was my question. Another small question. If we're here, our group, I don't know, a few groups in Israel; if we just correct, let's say, to bestow in order to bestow, the degree of medium, but we don't yet reach a AHP of ascent, then we cannot pacify all the troubles in the world?
M. Laitman: No.
Question (Petah Tikva Center): (30:51) If a person justifies the Creator with respect to the past, but in the present he doesn't feel everything is good, does it mean that he's righteous towards the past, but not yet towards the present? What is this state?
M. Laitman: That's his state.
Student: Should there be also immediate justification of the present?
M. Laitman: Yes, he has to justify Him.
Question (Petah Tikva Center): (31:2) I wanted to ask about a point. He says that if you sentence, if you see everyone on the side of merit, you shift all of them, sentence all the created beings to the scale of merit, it lets you rise to the degree of righteous. He says here by sentencing them to the consolation of the public, sentencing them to the side of merit, how by that I rise to the degree of righteous. What does it even mean to shift or sentence everyone to the side of merit? By seemingly suffering with the public?
M. Laitman: Because basically by that you have corrected your vessels and their incorporation in the foreign vessels, in the entire world. Therefore, you have no need to work more than that with the rest of the world.
Student: But later on he says that it's not a guarantee until the end. So what's my work? That I constantly have to work on this thing of seeing everyone, the whole public, in the state of seemingly the Creator is Good and Doing Good?
M. Laitman: Yes.
Student: How by that, you said before that I need to bring the correction to myself by seeing my corruptions. I need to notice my corruptions, if I don't notice my corruptions, I can’t draw correction. So I'm asking, how does it coincide with the fact that I see the suffering of the public, how by that do I correct my own corruptions?
M. Laitman: But you feel them. You say that you're suffering with the public.
Student: So that's actually a correction of the heart?
M. Laitman: Yes.
Student: So like the friends asked before, is it a correction of the heart or am I going with my mind? It seems like the correction of the heart is what matters.
M. Laitman: Yes.
Question (Petah Tikva Center): (34:13) This medium who justifies, he has a feeling in his organs apparently, that the Creator is managing him. He writes here, the writing says, and no one notices. Meaning that that person does not notice, because of the evil. In other words, because of the harm that one still feels in His providence from the past, the righteous perished, meaning he lost the state of righteous. Seemingly there's a person who managed to feel that the Creator is Good and Does Good in his present.
M. Laitman: Yes.
Student: But about the past, not yet, there are feelings there that he didn't yet correct. Back then he condemned the Creator.
M. Laitman: Let's say so.
Student: And then he says that the correction for this, he says then that he will die and pass away from the world only as mere medium. All this concerns he who does not suffer with the public and is not rewarded seeing the comfort of the public. Seemingly there are some corrections here that he has to go through for the past, and for the future. A complete righteous is one who can justify the Creator in the past, present and future?
M. Laitman: Yes, in all the worlds.
Student: So the fact that he succeeded in his present state to justify the Creator, he also has a feeling in his organs. I want to ask about the comfort, the consolation of the public, about the future.
M. Laitman: That, he can't yet.
Student: But how is it related to the past? Because here he ties the past and the future, that you have to make corrections over these two parts.
M. Laitman: Yes, he has to exit himself, and incorporate with the past and incorporate with the future.
Student: But he speaks about the sorrow of the public in the present, not about the past or…
M. Laitman: Yes, because with the public is at present.
Student: And this also corrects his future?
M. Laitman: To the extent that he becomes incorporated with the public at present, it enables him to justify the future.
Question (Petah Tikva Center): (36:50) In the beginning of item 129, maybe the reader can just read the first part of 129 please.
Reading: (37:11) Item 129 From all the aforementioned, we have come to know that there is no woman-born person who will not experience the three above attributes: the attribute of wicked, attribute of medium, and attribute of righteous. They are called Midot [attributes] since they extend from the Midah [measure] of their attainment of His Providence. Our sages said, “One is allotted to the extent that he allots” (Sutah 8). Those who attain His Providence in concealment of the face are considered wicked or incomplete wicked, from the perspective of the single concealment, or complete wicked, from the perspective of the double concealment.
Student: What does it mean that to the extent that one is allotted, one allots?
M. Laitman: He determines his degree by himself. If according to the revelation he's feeling, he's in a certain degree, this is what he says about the Creator, this is how he determines himself.
Student: Is that an action that he allots?
M. Laitman: Yes, it's measurement.
Student: It's like we say, every day will be as new for you?
M. Laitman: Yes.
Question (Petah Tikva Center): (38:59) Just to add to the friend and what they discussed before, this state that he describes here, I think your teacher wrote that this is corporeality, that this is wicked, that his heart and mouth are not equal. You basically say the Creator is here and all that, and you don't feel it, or you're in something you're not really attuned for. Is that part of the correction, we have to aspire to be in this state or come out of it?
M. Laitman: I should aspire to be in complete adhesion with the Creator,
Student: When his mouth and heart are equal. When you say something and you're aimed at that something, yes?
M. Laitman: Yes.
Student: So what's the difference between this and what he describes here in this stage of the wicked?
M. Laitman: So he's still in the middle of the explanation, how do we go through these states.
Question (Petah Tikva Center): (40:15) To continue on this, if a person does not feel the Good Who Does Good, he only thinks, but he doesn't have that understanding of the heart, then basically it's as if nothing is worth it, his status is wicked, like the friend said. And so our tools to work are very much thought and speech. It's written in Shamati, you also teach us a lot, whether we have to think about it and generate the atmosphere of the greatness of the Creator between us, so what is the place of thought and speech in the work?
M. Laitman: That through thought and speech, we prepare ourselves for the next degree on the ladder.
Student: So it's only for preparation? Because in the state that he's in, he as if goes off tune.
M. Laitman: What can you do? I mean, how can you demand more if you only reach that?
Student: In what vessels is one supposed to feel the providence as Good That Does Good, so as to be and determine that state of the righteous?
M. Laitman: To justify the Creator.
Student: In what vessels does he need to feel that providence is Good That Does Good?
M. Laitman: In vessels of reception.
Student: So I have to demand, to request, to see for myself that the world is Good That Does Good, and am I not supposed to take the concealment of revelation, to say that despite what I feel, I determine this is Good That Does Good?
M. Laitman: You do determine. I don't understand.
Student: I have to determine from everything that happens, from what He brings to me, from all the incidents of the world, that the providence is Good That Does Good, and I'm the only one who's seeing it incorrectly.
M. Laitman: Yes.
Student: Okay, now, if I'm doing this action, he says, you're working in neutral, you're not really at the depths of your feelings, you're condemning. So I'm asking, what is that place where, how do you work with it? Like what the friends asked, how do we get to that work essentially, that status of the righteous if the thought and speech don't matter?
M. Laitman: What do you mean they do not matter.
Student: Well, he says it doesn't matter at all, the thought or speech with respect to the Creator. If I think of the Creator and speak of the Creator, even if I feel differently, but I speak of His greatness, Good That Does Good, then he says it doesn't matter, the speech, while it resists the senses that don't know how to lie to themselves. It's as if with my thought and with my speech, I can fake it, so he says it doesn't matter. What matters is what you feel. So I'm asking, what is the place of working in thought and speech to become a righteous?
M. Laitman: In order to become righteous, a person should justify all the Creator's actions that come to him or through him, and then he adheres to the Creator.
Student: If I think about something, about the world, and I want my thought to drip over the desire, to help me see the whole world as Good That Does Good, is that a correct action, that I convince myself in thought about this thing?
M. Laitman: No, you can be persuaded by it, but what about it?
Student: I'm asking if it's a correct action?
M. Laitman: No.
Student: So incorrect. So what do I do, what do I think of during the day?
M. Laitman: During the day, you need to think only about how do I rise in my will to receive to the Creator's will to bestow. There is no more.
Question (Petah Tikva Center): (45:29) In terms of the incorporation, the feeling of the public also needs to come as a feeling of Good That Does Good, or the consciousness of it is enough?
M. Laitman: What do you mean just in your consciousness or awareness?
Student: Well, we know there’s the Creator and so forth, but in terms of the feeling of the whole, the public, we still don't have the ability or the vessels like the righteous has. But if we're talking about incorporation, and how the righteous works with the vessels of the public, this is a problem. So I'm asking, we're talking about these different times of still, present, future, so what is the general correction about? The feeling of the public also has to be as a feeling of Good That Does Good.
M. Laitman: Yes.
Student: So then essentially the righteous always perishes, time and again.
M. Laitman: Yes, he's talking about the real, the true state. This is how they feel.
Student: As long as in the future state there's no connection between these external vessels, there can't be correction?
M. Laitman: Yes.
Reading: (47:15) Item 130 Those who are granted the sensation of His Providence in the form of the first degree of disclosure of the face, called “repentance from fear,” are considered medium, since their feelings divide into two parts, called “two pans of the scales.”
Now that they have achieved the disclosure of the face, by way of “You will see your world in your life,” at the very least they have attained His good Providence as befits His name, The Good. Hence, they have the side of merit.
Yet, all the sorrow and the bitter torments that were thoroughly imprinted in their feelings by all the days and years they received Providence of concealed face, from the past, before they were awarded the above repentance, all those remain and are called “the side of fault.”
And since they have these two pans standing one opposite the other, in a way that the side of fault is set from the moment of their repentance and before, and the side of merit is set and guaranteed to them from the moment of repentance onward, the time of repentance stands “between” the merit and the sin. This is why they are called “medium.”
M. Laitman: This is clear?
Question (Petah Tikva Center): (49:45) It is known that a person tries to persist on the path, rise a degree, and then he wants to reach equivalence of form. He's talking here about the high degree of repentance from love. Also, Baal HaSulam talks about the degree before that, our repentance from fear. And then what happens is that to the debt of the created being, all of the mistakes and the evils are registered, and it also hinders him from advancing. So the question is, where is the turning point, where the mistakes and the sins become merits? I understand from what we learn that it happens through the incorporation of man with the sorrow of the public. And if it is so, then can we say it happens in this state because a person can't turn to the Creator on his own, he does it through the public, therein lies the Creator. Can we see the picture in this way?
M. Laitman: Roughly, Roughly.
Student: Can you elaborate on the topic that from the bad it all turns to good? What does the created being need to do for this to happen?
M. Laitman: To continue.
Question (Petah Tikva Center): (51:28) I wanted to ask about the degree of the righteous. Is it something everyone needs to reach, or according to the root of the soul, some yes, some no?
M. Laitman: Everyone.
Student: I have a feeling for instance, that some settle for being medium, they don't have a desire for more than that.
M. Laitman: It's just for the time being.
Student: Can I influence them to want to grow, to the sorrow of the public?
M. Laitman: You should influence yourself.
Student: I have a desire to suffer with the public and to take part and incorporate, but if I speak to people, they don't really aspire to it, it's not important.
M. Laitman: Fine.
Student: So there's no common discussion, basically. If one wants to be righteous, one wants to be medium, it's two different goals.
M. Laitman: Well, we're not done with creation yet.
Student: And there's no way to influence those who want to stay at medium, that they shouldn't settle for it?
M. Laitman: Well, give them an example.
Question (Petah Tikva Center): (52:36) We said that to switch from evil, to wicked, to righteous, the intellectual understanding is not enough, we also need the gut-level feeling. So when I justify another person, does one see the reason, and based on the reason he has a way to justify the Creator?
M. Laitman: From the heart.
Student: So the Creator opens the heart, and then a person has the ability?
M. Laitman: Yes.
Student: And the action itself of justification has to be above reason?
M. Laitman: Yes.
Question (Petah Tikva Center): (53:30) I still have the same question. What is to become incorporated in the sorrow of the public? He says here that a person has both. He is medium, then he justifies the relation of the Creator to him, but he can't justify the attitude to the public, so how can he both stay a righteous, and become incorporated in the sorrow of the public and feel it?
M. Laitman: He becomes incorporated with the public, and wants to justify each and every state that they are going through, and in such a way he wants to justify the Creator.
Student: In order to become incorporated with them, he has to feel like he condemns like they do, so at that moment he's a wicked, so what's left? I remember he gave such an example that if a person goes to save someone from the sea, he has to tie a leash to himself and to the boat, and then jump. Otherwise he'll stay there with them. So what is this rope that makes him become incorporated with the public and not become wicked again?
M. Laitman: In his own degree, he's righteous, but in the degree of the public, they are wicked. He ties himself to them in order to pull them.
Student: So in that state where he's with them, is he a righteous or a wicked, when he becomes included with them?
M. Laitman: Then he's wicked.
Student: What promises him that he won't stay there?
M. Laitman: Because to begin with, he wants to be righteous, even when he's connected with them, he wants to pull them to the level of righteousness.
Student: I'll ask differently. He says here that righteous or wicked is in the heart, a person has a self-scrutiny to make. If he truly justifies and he lives the side of bestowal, or he's a wicked and lives the side of self-reception. Now, there is something here that's not clear. He's already a righteous towards himself, and he becomes included with the public, so he needs to become incorporated with the condemning. It doesn't matter if it's inside of him, outside of him, it's all both. So what is that state?
M. Laitman: He can't be both of those together. It's either this or that. So make up your mind.
Student: So now he's included with them with their sorrow, so he's a wicked?
M. Laitman: Yes.
Student: What promises him that he rises from it and doesn't stay there?
M. Laitman: Because he remains connected to the Creator, and bit by bit, he can pull himself up from there, from the evil within him.
Student: So he's both wicked and connected to the Creator.
M. Laitman: Yes.
Student: Still not clear really but…
M. Laitman: We'll go through it and we will see.
Question (Petah Tikva Center): (57:25) Repentance from fear is anyway a love on a degree, but it's a certain feeling of love. And he's sorry for the whole public, but who's the love for? It's towards the part of the public and not another part? Also, I think we read it here, it's beautifully described, that if he sees two people fighting each other he can't justify them as a medium degree. So what is the feeling of love, towards what in that state of medium? In any case, there's work there with screens and reflected light, inner light, yes?
M. Laitman: He wants to justify them and pull them to correction, right?
Student: Right.
M. Laitman: So, he therefore equalizes with the Creator, and he ties to the Creator this person that he wants to correct.
Student: That's already the next stage, he already wants to help others, but if he just concluded the medium level, he's happy with his share and still he has love, at least somewhat. So towards whom, if he's not sorry for the whole public?
M. Laitman: Towards whom is the love? It's towards the public.
Student: So he has love towards the whole public. So why is he not sharing the suffering of the public?
M. Laitman: Because he hasn't reached that yet. He hasn't reached that yet.
Question (Hadera 1): (59:35) I wanted to ask, here, basically, things come together where it's such a picture that a person who came to a stage where he sees, let's say, the next paycheck, and that means, let's start with the vessels of the bestowal. In order to continue the process, he has to connect with a broader public, because the true vessels of reception, they're not in him, they're in them. And so, when he connects, he falls to the degree of the wicked, and he awakens a will to receive, and thus by the work that he prays and he draws them upwards, desire after desire, he begins a process of correction of the true vessels of desires of reception, which they have, which is why he has to connect with them. And that's how we come to the complete righteous, meaning correcting the heart, correcting the feeling. Is that picture more or less in the right direction?
M. Laitman: Go on, I'm listening.
Student: When he became medium, did he come to his personal final correction?
M. Laitman: Yes.
Student: And now the work is to continue and awaken the vessel of reception, yes? And connect to the rest of the humanity in them, if possible?
M. Laitman: Yes.
Student: Then he comes to Purim, to the final correction?
M. Laitman: Yes.
Question (Hadera 1): (01:01:49) About the public, could it be that it doesn't relate to other individuals like me, but rather suffering over a whole people, like wars and holocausts and things like that? Because individually, they're exactly just like me if I take the attitude, the attitude of the public to me, then it's also how it is. But with respect to things like wars and holocausts and natural disasters that happen, maybe that needs to be corrected?
M. Laitman: I don't understand what, I don't hear what you're saying.
Student: Should I repeat? I'll repeat and make it slower. About the correction of individual people like me, so once I…
M. Laitman: From where is he talking, to which microphone?
Student: You don't hear me?
M. Laitman: We hear you, but we don't hear you well.
Student: Okay, okay then.
M. Laitman: Okay, what's next?
Reader: Well, we have from the weekly portion, selected excerpts.
M. Laitman: Yes, it's possible.
Song: (01:03:28)