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

Daily Lesson (Morning) March 12, 2025.

Part 1: Baal HaSulam, Shamati 37. An Article for Purim

Reader: Shalom. We are studying from the writings of Baal HaSulam, Shamati 37, An Article for Purim. In Hebrew, it's on page 553. You can also find all the study materials in our website, in Sviva Tova and in the Arvut system. You can also send us questions live through these websites. Again, we're reading from the writings of Baal HaSulam, Shamati 37, An Article for Purim.

Reading: (00:25) Baal HaSulam, Shamati 37. An Article for Purim

We must understand several precisions in the Megillah:

1. It is written, “After these things, King Ahasuerus promoted Haman.” We must understand what is “After these things,” meaning after Mordecai had saved the king. It seems reasonable that the king should have promoted Mordecai. But what does it say? That he promoted Haman.

2. When Ester told the king, “for we are sold, I and my people,” the king asked, “Who is he and where is he?” It means that the king knew nothing of it, although it explicitly says that the king told Haman, “The silver is given to you, the people also, to do with them as it seems good to you.” Thus, we see that the king did know about the sale.

3. Our sages said about “according to every man’s wish”: “Raba said, ‘to do according to the will of Mordecai and Haman’” (Megilla 12). It is known that where it says only “king” it refers to the King of the world. Thus, how can it be that the Creator would act according to the will of a wicked one?

4. It is written, “Mordecai knew all that was done.” This implies that only Mordecai knew, since prior to that, it is written, “and the city of Shushan was perplexed.” Thus, the whole city of Shushan knew about it.

5. It is written, “for a writing that was written in the king’s name and sealed with the king’s ring may not be reversed.” Thus, how did he give the second letters afterward, which ultimately cancel the first letters?

6. What does it mean that our sages said, “On Purim, one must intoxicate until he cannot tell the cursed Haman from the blessed Mordecai”?

7. What does it mean that our sages said about the verse, “And the drinking was according to the law,” what is “according to the law?” Rabbi Hanan said in the name of Rabbi Meir, “according to the law of Torah.” What is the law of Torah? More eating than drinking.

To understand the above, we must first understand the matter of Haman and Mordecai. Our sages said about the verse, “according to every man’s wish,” meaning Haman and Mordecai. We should interpret that Mordecai’s wish is called “the view of Torah,” which is more eating than drinking, and Haman’s wish is the opposite, more drinking than eating.

We asked, “How can it be that he would make a meal according to the will of a wicked one”? The answer to this is written next to it: “none did compel.” It means that the drinking was not compulsory, and this is the meaning of “none did compel.”

It is as our sages said about the verse, “And Moses hid his face for he was afraid to look.” They said that in return for “And Moses hid his face,” he was rewarded with, “and the image of the Lord does he behold.” This means that precisely because he did not need that (meaning he could make a Masach [screen] over it), he was permitted to receive. This is the meaning of the verse, “I have laid help upon one who is mighty.” It means that the Creator gives help to one who is mighty and can walk in the ways of the Creator.

It is written, “And the drinking was according to the law.” What is “according to the law?” Because “none did compel.” It means that he did not need the drinking, but once they began to drink, they were taken after it, meaning they were tied to the drinking, they needed the drinking, or else they would not be able to go forward.

This is called “compel,” and this is considered that they canceled the method of Mordecai. This is also the meaning of what our sages said, that that generation was sentenced to perish because they enjoyed the meal of a wicked one.

In other words, had they received the drinking in the form of “none did compel,” they would not have canceled Mordecai’s wish, and this is the method of Israel. However, afterward, when they took the drinking in a form of “did compel,” it follows that they themselves sentenced the law of Torah to perish, which is the quality of Israel.

This is the meaning of more eating than drinking. Drinking refers to disclosing Hochma [wisdom], called “knowing.” Eating, on the other hand, is called Ohr de Hassadim [light of mercy], which is faith.

This is the meaning of Bigtan and Teresh, who sought to lay hands on the king of the world. “And the thing became known to Mordecai… … inquisition was made of the matter, and it was found to be so.” The matter of seeking was not at once, and Mordecai did not obtain it easily, but after much work was the matter of this flaw revealed to him. Once it had become evident to him, “they were both hanged.” That is, after the sensation of the blemish in it, they were hanged, meaning they removed these actions and desires from the world.

“After these things,” meaning after all the labor and the exertions Mordecai had made by the scrutiny that he had made, the king wanted to reward him for his effort of working only Lishma [for Her sake] and not for himself. Since there is a rule that the lower one cannot receive anything without a need, as there is no light without a Kli [vessel], and a Kli is called a “need,” since he does not need anything for himself, how can he be given anything?

Had the king asked Mordecai what he should give him for his labor, since Mordecai is righteous, whose work is only to bestow without any need to ascend in degrees, and he is content with little, while the king wished to give the light of wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the control, meaning that all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him.

The matter of kneeling is the acceptance of the ruling since they liked Haman’s way in the work more than Mordecai’s way. All the Jews in Shushan accepted Haman’s control until it was hard for them to understand Mordecai’s view. After all, everyone understands that the work of walking in the left line, called knowing, is easier than walking in the ways of the Creator.

It is written that they asked, “Why are you transgressing against the king’s commandment?” Since they saw that Mordecai persisted with his opinion of walking in the way of faith, they became perplexed and did not know who was right.

They went and asked Haman who was right, as it is written, “They told Haman to see whether Mordecai’s words would stand, for he had told them that he was a Jew.” It means that the way of the Jew is more eating than drinking, meaning faith is the rudiment, and this is the whole basis of Judaism.

This caused Haman a great disturbance; why would Mordecai not agree with his view? Hence, when everyone saw Mordecai’s way, who argued that he alone was taking the path of Judaism, and those who take another path are regarded as doing idol worship, as it is written, “Yet all this is worthless to me each time I see Mordecai the Jew sitting at the king’s gate,” since Mordecai claims that only through him is the gate to the king, and not that of Haman.

Now we can understand why it is written, “Mordecai knew,” meaning that it is specifically Mordecai who knew. But it is written, “but the city of Shushan was perplexed,” meaning that everyone knew.

We should interpret that the city of Shushan was perplexed and did not know who was right, but Mordecai knew that if there would be Haman’s control, that would mean the annihilation of the people of Israel, meaning that he would obliterate the whole of Israel from the world, meaning the people of Israel’s way of Judaism, whose basis of the work is faith above reason, called “covered Mercy,” to go with the Creator with eyes shut, and to always say about oneself, “They have eyes but they see not,” since Haman’s whole grip is on the left line, called knowing, the opposite of faith.

This is the meaning of the lots that Haman cast, as it was on Yom Kippurim [Day of Atonement], as it is written, “one lot for the Lord, and one lot for Azazel.” The lot for the Lord means a discernment of “right,” which is Hassadim [mercy], called “eating,” which is faith. The lot for Azazel is the left line, which is in fact considered “good for nothing,” and all the Sitra Achra [other side] stems from here.

Hence, a blockage on the lights extends from the left line, as only the left line freezes the lights. This is the meaning of “cast pur, that is, the lot,” meaning he interprets what he cast. He says “pur,” which means Pi Ohr (pronounced Pi Ohr [a mouth of light]).

All the lights were blocked through the lot for Azazel, and you find that he cast all the lights down. Haman thought that “the righteous shall prepare and the wicked shall wear.”

In other words, Haman thought that concerning all the efforts and the exertions that Mordecai had made, along with all who accompanied him, the reward that they deserve, Haman thought that he would take that reward. That is, Haman thought that he would take the lights that appear through the corrections of Mordecai into his own authority. All this was because he saw that the king had given him the power to extend light of wisdom below.

Hence, when he came to the king saying “to destroy the Jews,” meaning revoke Israel’s dominion, which is faith and mercy, and make knowledge disclosed in the world, the king had replied to him, “The silver is given to you, the people also, to do with them as it seems good to you,” meaning as Haman sees fit, according to his dominion, which is left and knowing.

The whole difference between the first and second letters is in the word Jews. In “The written synopsis” (the copy refers to the content that came out from the king. Afterward, the written synopsis is interpreted, explaining the intention of the synopsis) it was said, “to be given out for a decree in every state, revealed to all peoples, that they should be ready for this day.” It does not say for whom they should be ready, but Haman interpreted the synopsis, as it is written, “and he wrote all that Haman commanded.”

The word Jews is written in the second letters, as it is written, “The written synopsis, to be given out for a decree in every state, revealed to all the peoples, and that the Jews should be ready for this day to avenge themselves on their enemies.”

Hence, when Haman came to the king, the king told him, “The silver that had been pre-prepared is given to you,” meaning you need not do anything more since “the people also [are given to you], to do with them as it seems good to you.”

In other words, the people already want to do as seems good to you, meaning the people want to receive your control. Yet, the king did not tell him to revoke the control of Mordecai and the Jews. Instead, it had been preordained that now, at this time, there would be a disclosure of Hochma, which is as “being favored by you.”

The written synopsis was “to be given out for a decree in every state, revealed to all peoples.” It means that the decree was that it will be published that the matter of the disclosure of Hochma (is) for all the nations.

However, it did not say that the quality of Mordecai and the Jews would be revoked, which is faith. Instead, the intention was that there would be disclosure of Hochma [wisdom], but they would still choose Hassadim [mercy].

Haman said that since now is the time of disclosure of Hochma, the disclosure of Hochma is certainly given so as to use the Hochma, as who does something that is not to be used? If it is not used, it follows that the operation was in vain. Hence, it must be the will of the Creator, and the Creator had made that disclosure so as to use the Hochma.

Mordecai’s argument was that the disclosure is only to show that what they take for themselves, to walk in the right line, which is covered Hassadim, is not because there is no choice, and this is why they take this path. This seems like coercion, meaning that they have no other choice since presently there is no revealed Hochma. Instead, now that there is revealed Hochma, there is room for choosing of their own free will. In other words, they choose a path of Hassadim more than the left, which is the disclosure of Hochma.

This means that the disclosure was only so they could reveal the importance of Hassadim, that it was more important to them than Hochma. It is as our sages said, “thus far coercively, henceforth willingly.” And this is the meaning of “the Jews observed and took upon them.” It follows that the disclosure of Hochma came now only so they would be able to receive the way of the Jew willingly.

And this was the dispute between Mordecai and Haman. Mordecai’s argument was that what we now see, that the Creator reveals the authority of Hochma is not so they would receive the Hochma, but in order to improve the Hassadim, meaning that now they will be able to show that their reception of the Hassadim is voluntary. That is, they have room to receive Hochma, since now is the time of the control of the left, which shines Hochma, yet they choose Hassadim. It follows that now they show—by receiving the Hassadim—that the right rules over the left.

Thus, the Jewish law is the important one, and Haman claimed the opposite, that the Creator’s current disclosure of the left line, which is Hochma, is in order to use the Hochma. Otherwise, it would mean that the Creator did something needlessly, meaning that He did something and there is no one to enjoy it. Hence, we should not regard what Mordecai says, but everyone should listen to him and use the disclosure of Hochma that now appeared.

It follows that the second letters did not revoke the first. Rather, they presented an explanation and interpretation to the first written synopsis, that the matter of the publication to all the peoples, the matter of the disclosure of Hochma that now shines, is for the Jews. In other words, it is so that the Jews would be able to choose Hassadim of their own will, and not because there is no other path to choose.

This is why it is written in the second letters, “and that the Jews should be ready for this day to avenge themselves on their enemies.” It means that the control that Hochma now has is in order to show that they prefer Hassadim to Hochma. This is called “to avenge themselves on their enemies.” This is because their enemies want specifically Hochma, whereas the Jews reject the Hochma.

Now we can understand what we asked about the question of the king, “Who is he, and where is he, who dared to do so?” And why did He ask? After all, the king himself had told Haman, “The silver is given to you, the people also, to do with them as it seems good to you.”

(It is as we have said that the meaning is that the matter of disclosing Hochma is with the intention that the people will do as seems good to you, meaning that there would be room for choice. This is called “the people also, to do with them as it seems good to you.” However, if there is no disclosure of Hochma, there is no room for choice, but the Hassadim that they take, it seems that it is because they have no choice.)

It means that all this came about because the king gave the order that now would be the time of disclosing Hochma. The intention was that the left would serve the right. By that it would become apparent that the right is more important than the left, and this is why they choose Hassadim.

This is the meaning of Megillat Ester [the scroll of Ester]. There seems to be a contradiction in terms here, since Megillah [scroll] means that it is Galui [revealed] to all, while Ester means that there is Hastara [concealment]. However, we should interpret that the whole disclosure is in order to give room to choose concealment.

Now we can understand what our sages said, “On Purim, one must intoxicate until one cannot tell between the cursed Haman and the blessed Mordecai.” The matter of Mordecai and Ester was prior to building of the Second Temple, and the building of the Temple signifies the extension of Hochma, and Malchut is called “The Temple.” This is the meaning of Mordecai sending Ester to go to the king and ask for her people, and she replied, “all the king’s servants,” etc., “who is not called, there is one law for him, that he be put to death,” etc., “and I have not been called to come in unto the king these thirty days.”

It means that it is forbidden to extend the quality of GAR de Hochma below, and one who does extend GAR (which are three Sefirot, each comprising ten, which are thirty) is sentenced to death, because the left line causes separation from the life of lives.

“Except he to whom the king shall hold out the golden scepter, that he may live.” Gold means Hochma and GAR, meaning that only by the awakening of the upper one can one remain alive, meaning in Dvekut [adhesion], called life, but not by the awakening of the lower one.

Although Ester is Malchut, who needs Hochma, it is only by the awakening of the upper one. However, if she extends Hochma she loses her own quality entirely. In that regard, Mordecai replied to her, “(if) then relief and deliverance will arise to the Jews from another place,” meaning by completely revoking the left line, and the Jews will have only the right line, which is Hassadim, then “you and your father’s house will perish.”

In the state of “Father founded the daughter,” she must have Hochma within her. But it must be more eating than drinking. However, if the Jews have no counsel, they will have to revoke the left line, and thus her whole quality would be canceled. It is about that that she said, “if I perish, I perish.”

In other words, if I go, I am lost, because I might come to separation, as when the lower one awakens, it induces separation from the Life of Lives. And if I do not go “then relief and deliverance will arise to the Jews from another place,” meaning in another way. They would completely revoke the left line, as Mordecai had told her. This is why she took the path of Mordecai by inviting Haman to a feast, meaning that she extended the left line as Mordecai had told her.

Afterward, she included the left in the right and thus there could be disclosure of lights below, and also to remain in a state of Dvekut. This is the meaning of Megillat Esther, meaning although there is disclosure of the light of Hochma, she still takes the concealment that is there (because Ester is Hester [“concealment,” same as Hastara]).

In the matter of him not knowing, it is explained in The Study of the Ten Sefirot (Part 15, Ohr Pnimi, Item 217) that although lights of Hochma illuminated, it is impossible to receive without the light of Hassadim, as this induces separation. However, a miracle was made where by fasting and crying they extended the light of Hassadim, and then they could receive the light of Hochma.

However, there is no such thing before the end of correction. But since this discernment is from the discernment of the end of correction, at which time it will already be corrected, as it is written in The Zohar: “SAM is destined to be a holy angel.” It follows, that then there will be no difference between Haman and Mordecai, for Haman, too, will be corrected. This is the meaning of “on Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai.”

It should also be added with regard to the words that they were hanged, that it is an indication to the hanging on the tree, meaning they understood that it is the same sin as the sin of the tree of knowledge, as there, too, the blemish was in the GAR.

Regarding “sat in the king’s gate,” it can be added that this implies that he was sitting and not standing, since sitting is called VAK, and standing is called GAR.

Question (Petah Tikva Center): (39:23) What increases the left? What causes the increasing of the left on the part of the upper one?

M. Laitman: From the upper one, the upper one limits the left.

Student: According to what? When in the system does the time come when the left should be increased?

M. Laitman: Time, it's time.

Student: Until then, the work should only be on the right?

M. Laitman: Yes.

Student: After the left grows, there is a different kind of work in the work of the right?

M. Laitman: We have to increase the right.

Student: The right can grow after the left is revealed?

M. Laitman: Yes.

Question (Petah Tikva Center): (40:16) He writes, here, that the revelation of Hochma, first, comes by coercion and then we have to choose Hassadim, willingly. First, there has to be the revelation of the Creator; only then the preparation of the Kli?

M. Laitman: Let's say.

Student: It's not clear to me where the Hochma precedes Hassadim. Where is that manifested?

M. Laitman: It doesn't, it doesn't come. That's how, how does it happen in Purim?

Student: He described it here. Here, he described it in the article but I'm trying to understand it. He describes that, first of all, there is Hochma, coercively, and then one should choose Hassadim willingly by his own volition. First, there is a disclosure of Hochma and only then there is the preparation of the vessel of Hassadim?

M. Laitman: Yes?

Student: Shouldn't it be the other way around?

M. Laitman: The question is how could it be so that Hochma appears without preparation?

Student: That's right.

M. Laitman: That's why it's Purim, that's how it happens. In truth, it's an unusual shape or form.

Student: Why?

M. Laitman: Because how can you have Hochma shine without the clothing of Hassadim?

Student: Why is there such a change, suddenly? What happens, how come the system decides to proceed to have the Hochma first?

M. Laitman: That's also a matter of the holiday, meaning a matter of the time. That, then, is the time for the revelation of Hochma.

Student: He writes here in the text that only by the awakening of the upper one can we remain alive. Meaning the adhesion called life but not through the awakening of the lower one. What does that mean?

M. Laitman: The lower one cannot ask for adhesion.

Student: Who should ask for adhesion?

M. Laitman: The upper one prepares.

Student: What is the operation of the lower one?

M. Laitman: The action of the lower one is to then choose that. After the upper one acknowledges it, chooses it, then the lower one can also do so.

Student: What is the action of the lower one?

M. Laitman: The action of the lower one is that he chooses Hassadim [mercy] on top of Hochma.

Student: How can the lower one know that he can ask to be in adhesion?

M. Laitman: He doesn't have a choice. The calculation, here, is over a complete vessel.

Student: The upper one prepares everything and also the state of Dvekut, adhesion; what’s left for the lower one? Just reach out his hand and pick it?

M. Laitman: Yes.

Question (Petah Tikva Center): (44:00) What does it mean that the action of the lower one is that he chooses Hassadim instead of Hochma?

M. Laitman: The action of the lower one is that he chooses Hassadim over Hochma.

Student: What does that mean?

M. Laitman: That he has all the possibilities to receive the light of Hochma that appears and he chooses Hassadim.

Student: What does it mean, he chooses Hassadim?

M. Laitman: That he doesn't want to receive the light of Hochma and he actually prefers adhesion.

Student: The light of Hochma will disconnect him from the adhesion?

M. Laitman: Certainly. The light of Hochma is the light of Hochma, of course. If he fulfills himself with the light of Hochma then, certainly, he detaches from Hassadim. It's not done through VAK or completion of some sort. But he completely prefers light of Hochma, fulfillment, and, by that, he's killing himself.

Student: Why will he become disconnected from Hassadim? He can remain in Hassadim and inside of it?

M. Laitman: He can't. He can’t because he has to be fully in Hochma.

Student: If the created being has built himself with the light of Hassadim, then he had prepared himself for the reception of the light of Hochma inside the light of Hassadim, no?

M. Laitman: No. What did he have? He had light of Hochma, light of Hassadim, and he chose the light of Hassadim. Now, he can choose the light of Hochma.

Question (Petah Tikva Center): (46:31) How do you choose the light of Hassadim?

M. Laitman: How to choose the light of Hassadim? Restricting one's desire and, then, what you have left is a vessel to receive the light of Hassadim.

Student: What does it mean that the created being chooses Hassadim? Meaning, he hides his vessel, his desire?

M. Laitman: Yes.

Student: He adheres to the Creator?

M. Laitman: Yes.

Student: What is this action? What should the created being do there?

M. Laitman: Prefer adhesion.

Student: What does that mean, to prefer adhesion, instead of receiving from the Creator what He wants to give me?

M. Laitman: To prefer adhesion with the Creator as opposed to any other state.

Student: How can we, can I, prefer adhesion? What does it mean that I prefer adhesion?

M. Laitman: That you want the result that you have to fill up everything.

Student: I didn't understand that?

M. Laitman: You want light of Hassadim, where you want the light of Hochma in it as well; to fill up all of creation, the whole vessel.

Student: How do you do it, I want to do it, how do you do it? What does it mean to perform this operation?

M. Laitman: You still don't have actions according to your desire that you're talking about. Meaning, you can say words but it's not happening in your desires. Here, we're talking about a state where, we have to reach a state where, what the created being wants to happen, he wants it to happen in his desires.

Student: Right now, I don't have this thing so what should I ask for from the upper one so that I will have it? What is the right request?

M. Laitman: The right request is the rulership of the upper one, the control of the upper one. That the light of Hassadim comes and fills the Kli, and the vessel corrects the Kli, so as to receive the whole light of Hochma.

Student: Let me see if I got it right. There is always the rule of the upper one. It doesn't matter if the created being wants it or not. There is always the rule of the upper one. There is some point here which is that the created being, the lower one, asks for the rule of the upper one. This is what it's about. This is what changes here?

M. Laitman: Yes.

Student: What does it mean that I ask that the upper one will rule me? Does it mean that I surrender but what exactly do I subjugate, there?

M. Laitman: My will to receive. Ultimately, you say, I have no importance of the will to receive and all I want is to feel that the upper one rules me.

Question (Petah Tikva Center): (50:33) It appears, here, as though Esther is asking for something that she's not ready for. She's asking for Hochma without knowing that she has the Hassadim to cover it.

M. Laitman: Yes.

Student: How can that be?

M. Laitman: Because there's still no revelation.

Student: He writes here that it is forbidden, that Hochma can be disclosed only through the awakening of the upper one, and she seemingly does the opposite. The lower one, she comes, and goes to the King to ask for Hochma before the lower one knows that he has Hassadim. This is why she says, also, if I perish, I perish. She doesn't know. How can such a thing be done? It sounds like it's not according to the order.

M. Laitman: You have to think. You're right.

Question (Petah Tikva Center): (51:47) I want to scrutinize the connection between Hassadim and Malchut. It says here that Esther means Malchut. She needs Hochma but only through the awakening of the upper one. What is the importance? Why is it important for Mordecai to save Malchut, what does that mean?

M. Laitman: Because saving the Malchut means that Malchut will first receive the light of Hassadim.

Student: Right now, that's the situation, that there is the control of Esther, or Malchut is under concealment; that is the situation right now and the Hochma awakens, which is the control of the left line. Now, seemingly, I mean, why would it be important for Mordecai that the state of Malchut will not be destroyed?

M. Laitman: How to achieve Purim?

Student: From the point of view of Mordecai, he only wants the way of the Jew, that's what I'm asking. Why, for Mordecai, who is only Hassadim—that's his whole quality—why is the end of correction important for him now? What's important for him is to maintain the Hassadim, that's his entire quality.

M. Laitman: But this way Malchut will not be fulfilled.

Student: Why is it important for Hassadim?

M. Laitman: Because they, too, are a vessel to receive the light of Hochma.

Student: It is written that the way of the Jews is to cancel the left line and remain only on the right.

M. Laitman: Yes.

Student: Why suddenly, this quality, it becomes important for her, that there would be a left line, also?

M. Laitman: Because otherwise, their line, the right line, how will it exist? Everything relies on one thing opposite the other. One thing supports the other or cancels the other but you can't speak of one thing without the other.

Student: Yes, that's true. It also says earlier that Hochma comes in order to improve the Hassadim. He wants to improve the Hassadim and so, then, he uses the Hochma for that.

M. Laitman: Yes.

Question (Petah Tikva Center): (54:30) Why, precisely through the choice, when I choose Hassadim, it improves them. The very choice—the Creator here gives us freedom of choice, seemingly, even though He intensifies the left—but when I choose Hassadim, it improves the Hassadim, willingly, of course. Why does it improve them?

M. Laitman: Well, who's going to say? Explain what you say.

Student: Can I read this excerpt if you allow me? He writes here, that when the Creator reveals the control of the Hochma, it's not in order for them to receive the Hochma, to improve the Hassadim. Meaning that now they will have a room to show that—the fact that they received the Hassadim—it is willingly. Meaning, there is room to receive Hochma because now it is the control of the left, when the Hochma shines. Yet, they choose Hassadim. I'm going to ask another small question here: what does it mean that there is room to show that they're receiving Hochma, willingly? Meaning there's still room to receive Hochma because even though, now, it's the governance of the left and the Hochma shines, they choose Hassadim. Meaning, we actually willingly choose the Hassadim and, by that, it improves them. Why is that?

M. Laitman: Because by that, we increase the Kli. By that, we attribute to the vessel of Hochma, all of our labor; all that can appear on the left, we attribute to the right.

Student: There is free choice here?

M. Laitman: Well, it's what there is. You understand, to say that there is or isn't, it's whatever there is, depending on the issue, that's what he explains.

Student: Our way is always in overcoming the left?

M. Laitman: Yes.

Student: There's no state where, I mean, here, later, he also says that there is some state of equality between the two forces. Is there such a point when we reach a state of equality or equilibrium between the two forces?

M. Laitman: Yes, there were such partial states, so to speak. They didn't know who was right, where does justice lie? But are these real states or they can't exist except in theory? That remains to be seen.

Question (Petah Tikva Center): (57:59) What does it mean that there is no difference between Haman and Mordecai?

M. Laitman: Because they both wish to reach the revelation of the Creator, the revelation of light. The difference between them is that it needs to appear in light of Hassadim or directly in light of Hochma.

Student: It should always be preceded by Hassadim.

M. Laitman: Why preceding Hassadim?

Student: Otherwise you can't receive the Hochma in order to bestow.

M. Laitman: Anyone has any input?

Question (Petah Tikva Center): (59:13) I will ask about that. When the created being arranges for himself a clothing of Hassadim so that the Hochma can clothe in it, is this called, a way of faith? Is this considered as he is receiving in a way of faith compared to everyone else who are receiving?

M. Laitman: Let’s say so.

Student: So, what he asked now, friend, can you please repeat it?

Student (Petah Tikva Center): There is no difference between Haman and Mordecai.

Student: Yes, exactly, this is how we can discover it. Haman wants, directly, the Hochma but Mordecai, it's through the way of faith, that's how he wants it. Is this how it is?

M. Laitman: No, but that's a matter of intention, there. You either attract Hochma or you illuminate Hochma with Hassadim by which he praises Hassadim, that is.

Question (Petah Tikva Center): (01:00:28) Maybe it's a matter of not knowing the difference between Haman and Mordecai, that it leads to choice. There is actually a real choice between Hassadim and Hochma. Without it, there's no choice.

M. Laitman: Please explain?

Student: That if there's only Hassadim and the Hochma doesn't grow yet, then you choose Hassadim, there's no real choice. When you limit Hochma and you do the work and you don't manage to increase Hassadim, then you also fall to the left. Only when they increase Hassadim and they're equal and you don't know what to choose, then, there's real choice because you're allowed to use Hochma and you still prefer Hassadim. Only when you can't make the difference, can't tell the difference between the two, it means you're at a choice point.

M. Laitman: Okay.

Question (Petah Tikva Center): (01:01:38) It says in the article, one who is a hero and can go in the path of the Creator, then the Creator gives him help.

M. Laitman: Yes.

Student: I would expect that one who's weak, the Creator will give him help. Here, he says one who's mighty and can take the path of the Creator, the Creator gives him help?

M. Laitman: So?

Student: What does it mean to be mighty, so that the Creator will help me?

M. Laitman: That you have no forces of your own but, rather, everything comes only through your adhesion with the Creator. This is why if you receive forces from above, then you think that now you're mighty but you realize it's not you. Nevertheless, it's not through your own forces.

Question (Petah Tikva Center): (01:03:06) I wanted to ask, what does it mean to enjoy the feast of the villain or the wicked? What does it mean to receive Hochma and blemish by that?

M. Laitman: Because it's without a clothing of Hassadim; and, therefore, in Purim, there are many explanations about that. Why is there the commandment to be intoxicated up to the point of one cannot tell? Everything is revealed like that in the end.

Student: It says in the article that when they started drinking, meaning revealing Hochma, right? When they started drinking, then they were drawn after the drinking and they needed the drinking and they enjoyed the feast of the wicked. How can you not enjoy the revelation of the Creator? How can you do that?

M. Laitman: To enjoy depends on enjoying in what, with what intention?

Student: If I understand correctly, firstly, all the characters are within the person.

Haman, Mordecai; these are qualities that appear within us.

M. Laitman: So?

Student: He says that Haman wanted the reward of Mordechai's work—to take the lights that appear through the corrections of Mordechai. Meaning, he calls it the wicked prepares it and the righteous will wear it – or the other way around. Meaning, he wanted to use the corrections in order to use it for himself but Mordechai prepares everything he can. He sits at the king's gate. He doesn't use Hochma, he's in restriction, he's on the right line, only in greatness and praise. And what else could he—in order to not take the revelation, the light of Hochma—what else could he prepare?

M. Laitman: You can't do any more.

Student: That's the maximum he could do?

M. Laitman: Yes, more than that would be only working with the vessels of reception.

Student: At some point, Mordechai understood that he couldn't stay in that state because he didn't realize the purpose of creation and then Bigtan and Teresh appeared to him when he wanted to chase the king?

M. Laitman: Yes.

Student: A weird question I have, in Baal HaSulam's poem, the bright light that he says, beware of reaching with your hand to him and is that what Bigtan and Teresh wanted to do? They wanted to approach the light and use it in their vessels?

M. Laitman: Yes, in their vessels.

Student: Okay, last question. The light of Hassadim is permitted to use, to enjoy. There's no restriction it needs, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:06:59) Why did Mordechai send Esther to ask? He sent her to the king to ask for her people. Why didn't he go himself?

M. Laitman: Mordechai?

Student: Yes?

M. Laitman: I don't know how you can imagine such a thing.

Student: Mordechai is the quality of Hassadim. He's in total loyalty to the king. He doesn't want anything for himself.

M. Laitman: Yes?

Student: Now Haman comes and talks about a different method. He says it's time to receive Hochma. I got permission from the king. I can receive Hochma which means killing the method of the Jew, where the Hassadim is covering Hochma.

M. Laitman: Yes.

Student: Okay, so it comes from the king. Why isn't Mordechai, who's in adhesion with the king—he says, okay help me; why does he need Esther to go and ask from the king?

M. Laitman: Indeed, seemingly, he needs to go to Esther, and Esther has to go and save all the Jews. So, and?

Student: Esther says, I can't because if I go, I'm the lower one, I'm Malchut, Esther. I come and ask for Hochma—that's impossible, that's lost. And if I don't ask, then I'm clearly also lost because there won't be any Hochma in the world.

M. Laitman: Okay, so what are you proposing?

Student: I'm not offering, I'm asking: Why Mordechai who is corrected, who holds on to the light of Hassadim—he sits at the king's gate, he identifies Bigtan and Teresh. He passed all the tests, he's a righteous.

M. Laitman: Yes.

Student: That quality, so why doesn't it come and?

M. Laitman: Why?

Student: Why does he need Esther?

M. Laitman: Because Esther is the queen, she is the queen. It's connected to all the vessels of reception.

Student: But he wants bestowal to rule, not reception.

M. Laitman: There are no such forces there. In bestowal, there are no forces. Let's read a bit more and see more.

Question (Petah Tikva Center): (01:09:59) It's written in the article to go blindly with eyes shut with the Creator and always say about himself: I have eyes but see not. What does it mean to go with eyes shut with the Creator?

M. Laitman: That you are walking on the path, using the vessels of bestowal, and where you have vessels of reception, you don't want to use them. This is what it means that they have eyes but see not, and continue in such a way until you reach the reception of the lights. So, we have, here, a few Turkish women.

Question (Women Turkiye 8): (01:11:29) In Purim, there's a very famous maxim: one has to become intoxicated in Purim until he can't tell the difference between cursed Haman and blessed Mordechai. So, she's asking, how does this statement relate to the, how does it symbolize the transition in the soul? Meaning, how does a person come out of the boundaries of the soul, so to speak, from in order to receive to in order to bestow, and how can we realize this? What can we take from this to actual realization in our work, on our path?

M. Laitman: Our work is to try to be with the reception of the light of Hassadim – use only the light of Hassadim – and see where there is room for the light of Hochma. And when we reach it, then we should examine, how shall I say it? Above reason, that this is the place of the revelation of Hochma in Hassadim.

Question (Moscow): (01:13:24) The whole story, here, is about the final Correction. And it's not so clear, this whole story didn't happen in a vacuum. Why did the Jews reach doubts again, because this incident repeated itself again and again? And again they had doubts, they wanted to receive for themselves, there was shattering, there was plagues, and again, again, and again it repeats, and they have doubts again. What is special about the story, here, that ultimately they're not going to try to receive for their own sake again?

M. Laitman: We need to discover that. The thing is that in order to receive the light of Hochma, we must have the light of Hassadim as a clothing over it, a wrapping. That is clear to us. Now, what else is not clear to us, can anyone say?

Student: How will they not repeat the mistake and break, shatter again?

M. Laitman: Right, yes. So that one takes the same path because there cannot be success on that same path, because the shattering already occurred. Well, this all depends already on the extent to which we will keep all the Purims that we go through. Each time it accumulates and accumulates, another correction and another correction over the vessels of reception until we will later reach entirely to bestow.

Question (Moscow): (01:15:51) Eventually, it turns out that they hung Haman and beat up all the rest of the nations, for what? They did not have free choice after all. The whole thing was that Israel could not make the right choice and in the end, all the others received the punishment.

M. Laitman: Good decision. I, personally, do not think that because everything that the nation of Israel went through can only happen so we can create this common vessel with the nations of the world that can accept the entire light of Hochma. So, eventually, that's all that will be.

Student: The moment there are doubts. In what are the Jews different from the nations of the world? They agree with Haman and also the nations of the world agree with Haman. So, in what are they different, only in their previous history?

M. Laitman: Not their history but their commitment; they have to choose a different path. What should we do next?

Reader: We can move to the next part of the lesson. Okay, let's do a song and then we'll move to the next article.

Song: (01:17:52)

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TV Program "A New Life. Excerpts" No 319

TV Program "A New Life. Excerpts" No 319

TV Program "A New Life. Excerpts" No 319

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati