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

Daily Lesson (Morning), July 24, 2024. 

Part 2: Discernments in a Spiritual Kli [Vessel] Third Volume, Record 323

Reader: We are reading in the writings of Rabash, in the third volume, the article number 323, Discernments in a Spiritual Kli. 

Reading: (00:25) Malchut of the upper one becomes a Keter to the lower one.

The still, in itself, has wholeness.

The vegetative must have a place in which to annul inside the still.

Afterward, it can grow in the Masach [screen] that comprises love and fear.

“Love” and “fear” are regarded as two angels serving a person in order to achieve the goal.

Returning the AHP into ten Sefirot is called “ten days of repentance” [Ten Penitential Days].

There is still that has a vital force, but all are unable to make any individual movement. Rather, they have a general movement. Those who want to be in the quality of “vegetative” must put an end on the “still,” meaning they do not want to accept the reason that vitalizes the “still of Kedusha [holiness],” which is the quality of going by rote.

This means that the only thing that obligates a person to walk in the path of the Creator is the environment, that the environment brought him up to behave in this manner, namely as it obligates him. But for themselves, they have wholeness, called “the whole of Israel,” and a surrounding [light] shines in them, called “illumination from afar.” That is, although they are remote due to disparity of form, a general illumination nonetheless shines in them.

But one who puts a stop on it and does not want to follow the collective, but wants to be a “vegetative,” to have his own movement and not be dependent on the general public, when he is a Sof [end], called “Malchut of the upper one,” regarded as the previous state becoming Keter to the lower one, this end that he puts on the “still” is the root to entering the next degree, called “vegetative.”

As there cannot be any growth until the seed rots and disappears in the still, so he should be lost in the “still,” meaning not to feel his own existence, namely not to feel any vitality in the “still.” One who sets a place for his prayer, at that time, individual movement begins to grow in him, called “vegetative.” However, in order for a plant to bud, there must be plowing and other works.

The Masach at the Rosh [head] contains love and fear. This means that by having a Masach and raising Ohr Hozer [Reflected Light], he calculates that however much he can receive in order to bestow he will receive, and the amount of abundance that if he receives it, he will not be able to aim to bestow, he will not receive it.

We must know the meaning of Ohr Hozer. According to what is explained in The Study of the Ten Sefirot, since he feels great pleasure in wanting to bestow upon the Creator, and at that time he sees what can be said, that with this action that he will do, he will be able to delight the Creator, he sees that since the purpose of creation is to do good to His creations, therefore, when he receives the pleasures of the Creator, he thereby delights Him.

This is called “receiving delight and pleasure in order to bring contentment to his Maker,” and this is called “love.” Out of the love of the Creator, he receives the pleasure, and the part that the Masach said not to receive—since he does not want to be far from the Creator due to disparity of form—is called “fear,” as explained in the Sulam [Ladder commentary on The Zohar].

By this we understand what is written in The Zohar, “My name with Yod-Hey is ‘Do not do.’” He is afraid to receive, so as not to become separated from the Creator because of disparity of form. This is the large part that the Masach cannot receive in order to bestow.

This is why Yod-Hey is considered GAR, and that light is called Ohr Makif [Surrounding Light]. The small part that he does receive is called Ohr Pnimi [Inner Light], and this is why it is called “This is My memory, with Vav-Hey, it is the 248 ‘to do,’” which is what we should receive. This is called “love.” However, on the part that he cannot aim in order to bestow, there should be fear that he might not be able to aim in order to bestow and might come into disparity of form.

R. Simple, short, and to the point.

Question (Petah Tikva Center): (08:54) There's a question here about the text, it's written, still, of its own, it's got its perfection and vegetative needs movement, maybe vegetative needs to first nullify within the still.

M. Laitman: Well? 

Student: Maybe there's a letter that's missing here in the text? I'm talking about the third sentence. 

M. Laitman: From the end or the beginning.

Student: From the beginning. 

M. Laitman: The vegetative needs it. 

Student: Maybe for this.

M. Laitman: The still in itself has wholeness. 

Student: The still in itself has wholeness, the vegetative must have a place? A vegetative must nullify first inside the still. 

M. Laitman: A vegetable must have…

Student: As before, instead of in a place …

M. Laitman: Where it says..

Student: Where it's written Makom, or place, it should actually add a letter Dalet, and it becomes before. 

M. Laitman: The vegetable must first annul inside the still, well, that's true too.

Question (Petah Tikva Center): (10:24) He writes on the same matter later on, I don't think it's before, it's a place. I'm reading onwards where it says, just as there can be no growth before the seed rots and disappears in the ground, it should be lost in the still, which means that there is no reality of its own, meaning that it doesn't feel any vitality in the vegetative, I'm sorry, in the still, which defines a place for his prayer. 

M. Laitman: Yes. So, is that clear? 

Question (Petah Tikva Center): (11:16) So, what does that mean, that a person has to put an end to the still. What does that mean? 

M. Laitman: A person needs to end every development he's going through in order to start a new development.

Student: What does it mean to put an end to the still? Are you talking about Rosh, Toch, Sof? 

M. Laitman: The still in him. 

Student: What does it mean, that he doesn't want to receive in that form anymore? 

M. Laitman: Yes. 

Student: In what form? 

M. Laitman: What's the still? Forget about what's written there.

Student: Oh, here he describes it as the feeling of self, sensation of self. 

M. Laitman: That's clear, that's in every one. What's special about the still? 

Student: And then it means to go with the collective, where the vegetative is.

M. Laitman: In short, a person feels where the still in him is annulled and develops, and then he makes an end on that and can go to the vegetative. 

Student: Can you describe it in a feeling or concepts that we can understand better? 

M. Laitman: No, it's concepts you don't know about. So, will I exchange this into something else? 

Student: Yes, what's the still for me, for the sake of the matter, what is still? 

M. Laitman: Still is that he can relinquish his own nature as if it doesn't exist. 

Question (Petah Tikva Center): (13:12) This is a question that comes from the Ten. How do we annul correctly? Because we also do, he talks about after the annulment, but in order for vegetative to have, there's other works like plowing, etc. So these other labors that we do, and we mix, how do we in the Ten annul correctly? 

M. Laitman: Speak to your friends.

Student:  We talked. After we're talking, we're asking you. 

M. Laitman: So?

Student: What I'm saying is that between the doing and the annulment, there's, we have these confusions. 

M. Laitman: On what? 

Student: There's the annulment, where the seed enters the ground into the still, and the plowing, meaning the actions that we need to do. These are two different actions. 

M. Laitman: But the plowing is before you put the seed in the ground as much as I understood about agriculture. 

Student: We also think in that way.

M. Laitman: So? 

Student: Meaning, we have the desire to nullify, which is an active action, not a passive action, which is what we learned from you and we have the environment, which should be the plowing and the rest of the things. To enter correctly into the lesson, to work in our, with the times that we define for us, etc. but the annulment itself, that part that you take yourself actively, your self-love out of it. Here we're asking for help. How do we do that correctly? 

M. Laitman: When do you need that help? 

Student: In every meeting with them. 

M. Laitman: That's just general. That you're now planting a seed, right? So, when do you need that help? 

Student: I don't know, maybe someone here can help me.

M. Laitman: Ask them. 

Student: Can someone help please? 

M. Laitman: Nobody wants to. Nobody wants to. You see? 

Student: (15:52) It seems like there are really two different things here. One is the plowing. As I remember, it's actually to invert the desire to receive to a desire to bestow and then the seeding is actually conceding everything. The whole state of still is to rot in the ground. And from that, maybe it's similar to, I don't want to get confused, maybe it's similar to the state of, there's no happier state in a person's life than when he's despaired from his own powers and I mean to nullifies everything and depends it all on the Creator. 

M. Laitman: Does that satisfy you? 

Student: Yes. 

Question (Petah Tikva Center): (16:42) Why does the Creator push a person towards individual or private actions? 

M. Laitman: A person wants to grow. 

Student: But… 

M. Laitman: On one hand, a person wants upon the still, vegetative, animate, and speaking, he wants to grow upon it and reach the degree of the Creator. The Creator is above the still, vegetative, animate, and speaking.

Student: Towards the manner of his growth, on one hand, the environment is whole, and he has to annul before it, to immerse himself in it. On the other hand, if he's pushed to other actions, he has to rise above the environment. 

M. Laitman: Yes.

Student: So how does that work out? Either he's with them, or he goes down with them. What does it mean that he's being pushed to individual actions? 

M. Laitman: He wants to enter an environment and develop with them onward. 

Student: But what is the form of development? He kind of says that he's leaving the environment and…

M. Laitman: The previous environment.

Student: The previous environment, because he sees a flaw in it. And now he has to perform actions that…

M. Laitmsn:  To receive a different environment. 

Student: So, what's the correct attitude towards the environment? How should he relate to it? So, I'm asking how he needs to relate to the environment. What's the correct attitude towards the environment? 

M. Laitman: He annuls. 

Student: He annals and then what? Ascends? 

M. Laitman: Then he can grow with them. 

Student: Okay. So, the environment is corrected or corrupted? 

M. Laitman: The environment is on the way to correction.

Student: Okay, so his ascent is so that the Ten will rise with him too? 

M. Laitman: Yes, that he can rise with the environment. 

Student: It's all in his hands. It's already corrected, but he's actually... 

M. Laitman: No, no. You look at the ground. Is it more important to you than all the plants that are born from it? Completely not. In every plant you have the force of the Creator. That's why he grows and in the ground, it's still. 

Student: When it grows, it raises the still with it? The environment rises with it? 

M. Laitman: Right. It turns the still to the vegetative. 

Question (Petah Tikva Center): (19:56) He writes that he calculates as much as he can receive in order to bestow, he'll receive and to the extent of the abundance that if the receiver can aim to bestow that he will not receive. Then he writes that to receive pleasure in order to give contentment to his maker. So, what happens with an action that a person doesn't get pleasure from? Is it that it's an action that's very clear with the friends in a Ten’s meeting, in a morning lesson, and a person doesn't get pleasure from it?

M. Laitman: That's a sign that he's completely completely not connected to the society.

Student: From that?

M. Laitman: He must nullify. He should pray. That he must pray to the environment and nullify before them. 

Student: And let's say he can technically participate in the action?

M. Laitman: No no no I don't know what technically is. What is technically? That he comes to the lessons?

Student: Yes, but he doesn't get pleasure from it.

M. Laitman: Well, then what is he participating? 

Student: I just want to understand if he's doing the action does it give contentment to the Creator 

M. Laitman: What action, annulment?

Student: No, he comes physically to the lesson without enjoying it, that person. 

M. Laitman: His pleasure is not important. Does he come to the lesson in order to join the group? 

Student: Because he knows that that is the right action to do. That's it, just that knowledge brings into the lesson.

M. Laitman: Okay, so for the time being it's like that. 

Student: Is there anything that…

M. Laitman: There's something, yes. Because it's still in the Ten, and this action, that is that he annuls before the environment. Well?

Student: So, from that point, what is his request to at least be vegetative? 

M. Laitman: There's no request, it’s just he's annulling, and that's it. What does he want him to do? If he nevertheless tries to receive deficiency from the environment, then he's no longer still. He already wants to be a vegetative like them. So, if he nullifies before them and asks for actions and all kinds of forces, he asked from them, then in the society he becomes as a vegetative, and he can rise another degree.

Student: He has let's say he already has pleasure from the morning lesson, so how can we discern whether the pleasure is for himself or for the benefit of the Creator, that calculation?

M. Laitman: On such a level, I don't know that he can attribute such a pleasure to the Creator.

Student: So, not to get into that calculation?

M. Laitman: No, no

Student: So, what does he have? What is he enjoying? 

M. Laitman: He wants to develop here that you can develop, and he doesn't yet have a connection with the Creator.

Student: So, how does he still bring the Creator in there and somewhat?

M. Laitman: Somewhat. It's called like with the collective, yes. 

Student: How to bring the Creator into the action to succeed? 

M. Laitman: That is already through the connection with the friends where if you want to bestow to them, if you come closer to them, if in your actions you become similar to the Creator somewhat towards the friends, then by that you can receive forces from above, and those forces will not just be a still and vegetative but as animate.

Student: If he comes to the lesson not for himself, he comes to make the friends happy.

M. Laitman: For what?

Student: He feels that they need that they need that force. 

M. Laitman: He has no such desire. A person doesn't have such a desire. He's lying to himself. 

Student: But that lie, he feels it as a right direction, that you're doing it for the collective.

M. Laitman: Are we talking about a person or about the society? 

Student: Society. 

M. Laitman: About the society, we could say that it's possibly, could be good. But for a person, it would not add anything. 

Student: It doesn't advance him. 

M. Laitman: No. 

Question (Petah Tikva Center): (25:17) He writes that whoever wants to be vegetative needs to end, to put an end on the still, meaning that he doesn't want the reason that gives life to the still. 

M. Laitman: Yes. 

Student: How do you reach such a decision, a total, constant decision that he doesn't want to get livelihood from the still in him? 

M. Laitman: He... I don't know how to express it. He needs to search, to locate in his entire life what could be, what could belong to the vitality of the animal. Of the animal and then, he will be able to come from the degree of vegetative to the degree of animate. Whereas the animate already advances and grows out of eating the vegetative and grows from that. That gives him vitality. Meaning that he is incorporated from the life of the vegetative. He is incorporated by absorbing the vegetative. 

Student: That means that he actually, if I understood correctly what you said, so it's not that he doesn't want to receive the reason that gives life to the still. He just does want to receive from the vegetative. It changes in him. 

M. Laitman: No, it's more than that already. He wants to receive or take on the form and goal from the animate. From the degree of animate. Because he wants to rise to the degree of animal. 

Student: So, the goal changes.

M. Laitman: Yes. 

Student: And that's what changes the desire. 

M. Laitman: Yes.

Question (Petah Tikva Center): (28:25) He says that the environment and the state of the still is a result that a person has nothing of himself, supposedly. It's all through the environment and if I understand correctly, the transition from the still to the vegetative is when a person wants something of his own about bestowal. Then in that stage, he receives a screen.

M. Laitman: Yes. 

Student: So, it's not clear if in order for there to be something vegetative, he says the Masach, the screen in the Rosh includes fear and love. So, suddenly from the seed rotting in the ground, he mentions a screen. Is that an individual screen? Is it a common screen? What type of screen is it? 

M. Laitman: It's an individual screen, but he receives it from above. 

Student: So, the seed itself is also from above in a state that he doesn't ..

M. Laitman: Yes, of course, and to begin with, he has nothing.

Student:. So, what awakens him to be individual, that he grows in the environment? 

M. Laitman: The forces that are in the still vegetative animate, speaking. When he reveals them, he discovers that they are pushing him towards development.

Student: And how does he discover them? Because in the still, it's a state of wholeness and holiness. It can be very convenient to a person to be in it, and suddenly something awakens him. There's like a seed that is sent to him, I guess from the Creator, I don't know from where and then he needs to understand that he still has to rot in the environment he grew in, and not change the environment. 

M. Laitman: No, he doesn't need that. He doesn't need to change the environment. 

Student: It's still not clear. Sorry for asking. 

M. Laitman: What, what? Well?

Student: The environment works on the still, this environment he's in.

M. Laitman: Yes. 

Student: How in that's still, another life of growth, is it? 

M. Laitman: It develops from above. 

Student: It's sent from above, meaning the Creator awakens the… 

M. Laitman: Yes, yes, where the still hides within it the forces of the vegetative.

Student: So, it was already planted there before. 

M. Laitman: Yes. 

Student: It just awakens.

M. Laitman: Let's say so. 

Student: Well, there's many more questions, but we'll… 

M. Laitman: If you want to investigate this, go to scientists and start studying what was upon earth, and all together, billions of years ago. 

Student: It's a possibility, but I'd rather do it here with you.

M. Laitman: Then it will come to you. 

Question (Petah Tikva Center): (32:04) In the text, he says that a person needs to be in the still. From not finding any more livelihood in the still, the vegetative starts developing in him. The still, what is that for us? 

M. Laitman: It's the first desire we start to discover within us towards the Creator. 

Student: He calls it… The commandments that teach people, what is that for us? 

M. Laitman: That we don't know yet what we want, what we can do, but we have certain actions that we receive from our teachers.

Student: So, these are actions that we take upon ourselves to do, that it's like the advice of the Kabbalists? That's what it means? Rabash and Baal HaSulam’s advice?

M. Laitman: No. That's still people that are not connected to the Creator like us. Well, still of ……. of Kedusha.

Student: So, I'm asking, let's say a person comes here. It seems that here a process starts, as it's written, that he needs to annul the reason that he's getting tastes from the still, so that animate can start developing in him. So, where can a person get any livelihood? He doesn't have a livelihood called the collective of Israel, or maybe we do.

M. Laitman: That's the matter of the environment. When he nullifies before the environment, that's what he's taught and then, as he annuls before the surroundings, he… That's it. Begins to develop more, as a vegetative. 

Student: Towards the air environment.

M. Laitman: Yes. So, in us, we have this Mitzvot Meludah, these commandments? Yes.

Student: And we get some livelihood from it. 

M. Laitman: Yes.

Student: We have to stop wanting this livelihood? What are we... In order to develop the animate, we have to stop wanting to receive this general livelihood that there is and to start wanting to search for an independent motion called vegetative. 

M. Laitman: Yes.

Student: So, what should I stop? 

M. Laitman: Stop being connected to that spiritual root called still, and attribute it, associate himself with the vegetative.

Student: How do I locate this still, how do I locate it, what is the still for me? 

M. Laitman: The still for you is to observe it like the general folk do around you. 

Student: There's people that already come without that to us. 

M. Laitman: Sometimes yes.

Student: So I'm asking, maybe there's discernment that is in each one of Israel that lives in this generation, does he have that discernment, is it in each one of the nation because you're saying it's in the people, that it's there. So? 

M. Laitman: Of course not in the general folks. In the general folks, you have those that are simply… 

Student: So, they can't annul the sermon because they don't have it yet. So, should we first have this in man who wants to grow? 

M. Laitman: Yes. 

Student: So, how can people, how can we make sure we have this? That we'll be able to grow from it? 

M. Laitman: We need to advance together more and then, in the circle that we make, he'll discover, each to himself, the people that he wants to be close with so that he will feel that he's drawn to them and thus, he will advance. 

Student: This will only be the state of still, the still where we can receive the basic vitality? 

M. Laitman: Yes. 

Student: Then there's work to seek independent growth of each of us? 

M. Laitman: Yes.

Question (Petah Tikva Center): (38:29) Malchut of the upper one becomes Keter to the lower one. Malchut of the upper one is still, from what he explains? 

M. Laitman: Why still? 

Student: That's it, I didn't understand. The article starts where Malchut of the upper one becomes Keter to the lower one. And then he explains what, actually, how from still the vegetative comes from the still. So, where here is Malchut of the upper one and Keter of the lower one? 

M. Laitman: What's here, I don't understand.

Student: In the article, he starts the article. 

M. Laitman: Yes? 

Student: In his explanation, where is the Malchut of the upper one and the Keter of the lower one? 

M. Laitman: When Malchut of the upper one is in the Keter of the lower one, and Keter of the lower one clothes on the Malchut of the upper one.

Student: So, what's the vegetative in still here?

M. Laitman: Who are you talking about here? About the lower one that it needs to grow more and to even be still. 

Student: So, it means that, well I don't know if I understand this correctly, but that's what I'm asking. It seems that the lower one, that Malchut of the upper one is still, and then if he develops correctly and nullifies, so he finds his Keter there, is that incorrect? 

M. Laitman: No. Maybe we should read the article again. 

Reader: We can read that part if you want. The paragraph that starts with ‘but.’

Reading: (40:30) But one who puts a stop on it and does not want to follow the collective but wants to be a vegetative, to have his own movement and not to be dependent on the general public when he is a Sof end, called Malchut of the upper one, regarded as a previous state, becoming Keter to the lower one. This end that he puts on the still is the route to entering the next degree called vegetative. 

M. Laitman: Yes.

Question (Petah Tikva Center): (41:20) About the Mitzvot of the people will teach you. So, it doesn't mean a person who was born in a religious society, also a person that came here and started studying, so that's called that he's in the Mitzvot who will teach the people? That state of the still that gives him livelihood. 

M. Laitman: Where he learns from the environment what they show him and doesn't want more. That's called that he's being taught.

Student: That's the still. 

M. Laitman: The still. That's why it's called the still.

Student: In order to come out of that state, he needs to stop being affected by them, actually. 

M. Laitman: Yes. 

Student: Are there exercises that can tear this dependency on the environment's bestowal for livelihood? 

M. Laitman: Only a stronger environment where you will have to be more devoted to it.

Question (Petah Tikva Center): (42:45) In excerpt, the paragraph one before last, by this we understand what is written in the Zohar, my name with Yud-Hey, it could be my name, not whose name. Then he writes, Zichri with Vav Hey. 

M. Laitman: Yes. Yes. 

Question (Petah Tikva Center): (43:25) Does it matter of what we read that I just want to understand if I got it correctly. He explains that the previous state called still, because it came first, so it's the upper one. It's the Malchut of the upper one. And this state gives birth to the next state. So, a lot of times we think that we're rising up, but here he's speaking about the states cascading downward, right? 

M. Laitman: Yes. 

Student: So the Malchut of the upper one is the previous state that was still, and now growing from it is the next state. It's a lower state.

M. Laitman: Yes. You could say that.

Reader: We can read the selected excerpts from the Spiritual Power and the Physical Gathering. So, the next part of the lesson.