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

Daily Lesson (Morning) September 28, 2024.

Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot

Reader: Hello, we are reading in the writings of Baal HaSulam, in Hebrew it's page 776, an Introduction to The Study of the Ten Sefirot, item 25. You can find the study materials in our websites, you can also send us questions live through our websites. Anyone asking a question in the study hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear. 

Reading Item 25: (00:37) Now you will see how all the questions we presented in the beginning of the introduction are complete folly. They are the obstacles that the evil inclination spreads in order to hunt innocent souls, to dismiss them from the world, robbed and abused.

Examine the first question, where they imagine that they can keep the whole Torah without knowing the wisdom of Kabbalah. I say to them: Indeed, if you can keep the study of Torah and the observance of the Mitzvot appropriately, Lishma, meaning only in order to bring contentment to the Maker, then indeed, you do not need to study Kabbalah. This is because then it is said about you, “One’s soul shall teach him.” This is because then all the secrets of the Torah will appear before you like an ever flowing spring, as in the words of Rabbi Meir in the above Mishnah (Avot), and you will need no assistance from the books.

However, if you are still learning Lo Lishma, but hope to merit Lishma by this, then I ask you: “How many years have you been doing so?” If you are still within the five years, as the Tana Kama says, or within the three years, as Rabbi Yosi says, then you can still wait and hope.

But if you have been practicing the Torah Lo Lishma for more than three years, as Rabbi Yosi says, and five years, as the Tana Kama says, then the Braita warns you that you will not see a good sign in this path you are treading! Why delude your souls with false hopes when you have such a near and sure tactic as the study of the wisdom of Kabbalah, as I have shown the reason above, that the study in the issues of the wisdom and the Creator Himself are one?

M. Laitman: Okay, yes? No, there are no questions? So, keep going? Yes? 

Question (Petah Tikva Center): (04:18) The question that always arises when we learn that, is all of those who study here didn't go through three or five years of studying the revealed part of the Torah: Gemara, the Talmud, and so forth. They came here immediately. So, what is the measurement for them, three years, five years or it's irrelevant? 

M. Laitman: They have the same measurement as everyone, it's not about what part of the Torah is one studying. But rather is one investing, as the Wisdom of Kabbalah explains that it should be among those students that are studying together with him, that they are together in a group. That they establish themselves correctly towards the goal, towards the purpose of the study. And the purpose of the study should become clear to them inside of the connection between them. And then, as much as they take part between them to be as one man in one heart, and out of that, to yearn to reach contact with the Creator and the rungs of the ladder. Accordingly, they can know where they're standing and what else remains for them to do. But if they're not organized in such a way, so that the light that in it comes and reforms them, then they should not have hopes for all of that.

Student: So, what is this concept of three years or five years that he's talking about here? Is it really years or what? 

M. Laitman: It's approximate, it's approximate, it's not really years, but it's for people who cannot yet measure themselves on the rungs of the ladder, this is how they count it. You have many people, and on each one of them, it operates both according to the quality of the soul, and according to the intensity; and according to the environment, a different light operates. And therefore, of course, each and every one will have a different time to reach a mature form. Okay? 

Question (Petah Tikva Center): (07:56) He only talks about people who want to reach Lishma, meaning who really want to reach adhesion with the Creator? 

M. Laitman: Only about that, of course. 

Student: They go into the Torah and look for a good sign.

M. Laitman: Yes? 

Student: I also want to ask about this sign, on the one hand, there is always a tendency to examine oneself. Where am I on the path, do I advance, no? Maybe I already went astray. But looking for this evidence kills the faith. If I came down already thinking I'm on track, I'm good, how will I get to a cry? 

M. Laitman: Why should you calm down? 

Student: Because I received a good sign. 

M. Laitman: What is a good sign, a sign that you are together with other people? They also want, seemingly, according to how you speak to each other, you want the same goal. That doesn't mean anything.

Student: What is a sign, then? 

M. Laitman: A good sign is that you are connected according to what the wisdom of Kabbalah requires of us. And you check yourself each and every day whether your connection is fine, and you advance in such a way. That you truly feel that from one day to the next, you are rising on that ladder. 

Student: So, this sign is not supposed to calm us down, that we're okay, we advance, we have confidence? 

M. Laitman: No, no, it's the opposite, it should not pacify you.

Question (Petah Tikva Center): (10:02) He writes at the end, I've shown that the wisdom and the Creator are one thing. What does it mean that studying the wisdom and the Creator are one thing? 

M. Laitman: That as we learn the method, the wisdom of Kabbalah to a greater depth, we see how much our progress, the stages in which we grow, in which we pass, are stages of our internal development. And each and every day, we can actually count these stages and rise in them.

Student: What does it mean that the Creator Himself is there? 

M. Laitman: That we begin to discover the Creator, that He is holding these degrees, that He fills them; and we are also filled by Him in the attainment of these degrees. 

Question (Petah Tikva Center): (11:52) We know that one who is greater than his friend, his inclination is greater than himself. So, Baal HaSulam wrote the introduction to a defined audience. He writes to people who are searching for that and Jewish people. He turned to the Jews who engaged in Torah and Mitzvot in a corporeal fashion. And from the states that we're going through in the world and everything, it seems like the Jewish people are at the lowest, now. And those who awaken are completely different layers. We also see in the world that those who awaken are more refined in their development. 

M. Laitman: I don't see that, what do you mean they're more pure or refined in their stages of development? 

Student: That their ego is basically less developed, the Jewish people are the most egoistic people?

M. Laitman: How is that relevant? I don't see that this is relevant to anything. A person who yearns to know what is the reason for my life, he asks that. And he reaches the study in order to discover the reason for life, the taste of life. As it says, “taste and see that the Lord is good”, he sees how he can even measure himself, where he is, truly, each and every day. That's how it is.

Student: It's hard for me to?

M. Laitman: Look, I can't help you, anymore; if you have a clear question, then you should ask, again. 

Question (Petah Tikva Center): (14:11) Baal HaSulam recommends those who engage in Torah, Lo Lishma, to examine themselves. That if after three to five years they don't see a good sign, they should advance to the wisdom of Kabbalah. And a person who comes to the wisdom of Kabbalah and studies three to five years, or twenty, thirty?

M. Laitman: There's nothing to be done about that, Rabash said about it that if one enters the study of the wisdom of Kabbalah, then one should only check himself whether he is keeping all the conditions that the wisdom of Kabbalah speaks about regarding a person who is studying this wisdom and wants to reach the revelation of the Creator. 

Student: If he meets all the conditions, then what are his signs that he advances correctly, besides doing what needs to be done? 

M. Laitman: According to what he is studying, so then he should feel that he, nevertheless, is coming closer to the revelation of the Creator. As much as it is possible to explain this to himself or that someone else will explain it to him. 

Student: He has to feel over the years closer to the friends, or actually starts feeling distant from the friends, what's the sign? 

M. Laitman: Of course, he should feel himself that he is coming closer to the friends, and sometimes it is the opposite, as the advantage of light out of darkness. So sometimes we feel worse, and out of that we discover greater nearing. 

Student: How can he check because one time he’s far, one time he’s close. 

M. Laitman: One's soul shall teach him, this means that the actions themselves, his work in the group, in the study, in connecting and coming closer. Accordingly, he checks; there is no other way.

Student: What is one's soul shall teach him? 

M. Laitman: That the more he studies and he tries to connect through the study to the source of his soul. He feels inside his soul a greater light, a more revealed attitude of the Creator. And in this way within three to five years, he can already enter a clear connection. 

Student: How can a person check himself daily, what is the test, here? 

M. Laitman: He should feel how much he has today compared to yesterday, or the day before, he has a connection with the Creator. This is the only thing that he can check. 

Student: And every person can tell himself he is in connection with the Creator. What’s the definition? 

M. Laitman: What's the definition? A person who wants to reach a connection with the Creator, he tries to be in the same qualities as the Creator. When a person receives that same force that exists in the spiritual degrees, then this force within him is called, Neshama, or a soul. This means that it already explains to the person, that light that the person begins to receive when he starts to receive his soul, it explains to him where he is. And how he is connected to the Creator and how he should advance. A person feels all of this, there is nothing else here besides the feeling. And this impression that he receives regarding his advancement, this is called, his soul. Ad it shines in his vessel, in his will to receive according to the equivalence of form. And this is what a person is drawn to more and more. And he performs actions with the friends and with the Creator  more, and this is how he advances. 

Student: You say the light that a person starts receiving, his soul, explains to him where he is and it advances him and grows him. Is that something clear to the person? 

M. Laitman: No, it's not the way that I'm saying it now but bit by bit, a person scrutinizes it, and then he realizes that this is what is happening to him. 

Student: How can a person develop sensitivity to it, to hear these directions, internally? 

M. Laitman: He reads, he understands, he feels, he hears; between the friends that speak about it and from the study; from his teacher. 

Student: So, it comes to him from the external environment, the friends and the teachers and the books, or it awakens from within? 

M. Laitman: Both, clearly, it does awaken from within himself, according to the root of his soul, that's on the one hand. And on the other hand, when he begins to come closer, he feels it more and more, okay?

Reading Item 26: (21:46) 

Let us also examine the second question, which is that one must first fill one’s belly with Mishnah and Gemara. Everyone agrees that it is indeed so. Yet, this is all true if you have already been endowed with learning Lishma, or even Lo Lishma, if you are still within the three years or the five years. However, after that time, the Braita warns you that you will never see a good sign, and so you must test your success in the study of Kabbalah.

Re-Reading Item 26: (23:00) 

M. Laitman: Questions?

Question (Petah Tikva Center): (24:27) So, three to five years is only after a person reaches attainment, Lishma, then?

M. Laitman: No, no. 

Student: What did he say, here? 

M. Laitman: After he comes to the study and he begins to study, and he receives an explanation. Then they measure five years or three years, according to what kind of relation or what method he's following, which is actually, these are just signs, that's it. And so, one should know that within three or five years he should reach a good sign.

Student: But in this item and an item before, he says that everything that's discussed is after a person attains Lishma, then you count three to five years. Or I didn't understand. 

M. Laitman: Find that for me. 

Student: “With regard to the second question, to fill one's belly with Mishnah and Gemara, everyone agrees it is indeed so. Yet this is all true if you have already been endowed with learning Lishma.” Here, in 26, “or even Lo Lishma, only then it is counted”. Meaning, what I understood is that after a person attains spiritual attainment, which I'm not clear how, according to what study, but then he needs to test himself with those sources, and then at the end, Kabbalah? 

M. Laitman: No. Let's continue to learn as we started, and bit by bit you'll see how you understand it. 

Question (Petah Tikva Center): (26:47) So, it turns out that for us to fill one's belly with Mishnah and Gemara is to do all kinds of external actions without inner actions? 

M. Laitman: Who told you that? 

Student: What are these three to five years from our perspective of a person?

M. Laitman: This is considered studying from our sources the wisdom of Kabbalah with the hope, the anticipation, with the goal that it will open up for the person the way to reach the upper force. 

Student: What's the difference between three to five years that he didn't see a good sign? And then starting to study Kabbalah? 

M. Laitman: Apparently, he's studying the same wisdom of Kabbalah, right, but when he's studying, there are parts in the study. So that within three years or within five years, as one advances, according to these times, to the point where he truly enters the wisdom of Kabbalah. Then he feels and understands what he's absorbing.

Student: Baal HaSulam says if he didn't see a good sign, then he has the tactic of studying Kabbalah as opposed to what he did before. 

M. Laitman: He says that to those who did not study the wisdom of Kabbalah. That if a person, nevertheless, wanted to reach the internality of the Torah but did not discover it, did not reach it. Then for certain he has the possibility to enter the study of the internality of the Torah and then be rewarded. 

Question (Petah Tikva Center): (29:11) In the previous item he writes, if you are still in Lo Lishma, more than three years, so he's talking about people who are in Lo Lishma. So, to reach Lo Lishma requires great effort, you have to at least meet some of the conditions. It's a person in the group, a person who studies from our books, a person who wants to reach Lishma and discovers that he's in Lo Lishma. 

M. Laitman: Yes? 

Student: And then he says, if you didn't see a good sign, then move to study Kabbalah. So, what are the additional conditions he needs to meet, that are called the wisdom of Kabbalah? 

M. Laitman: He should see whether, if he still does not reach the beginning of these conditions that you're talking about, if he did not study the wisdom of Kabbalah, that he should come in and study the wisdom of Kabbalah. And then he has three or five years, as much as it takes in order to attain the wisdom. 

Student: The fact that he did reach the wisdom of Kabbalah means that he's studying, at least externally. But internally he wants to reach it and then he discovers. 

M. Laitman: If he's in it, but if he's not studying the wisdom of Kabbalah. 

Student: But he writes here he has already reached Lo Lishma, he's in it, three to five years?

M. Laitman: This is also possible without the study of the wisdom of Kabbalah. 

Student: How is it possible?

M. Laitman: There are people who reach the internality of the Torah without studying the wisdom of Kabbalah at all, it's not necessary. 

Student: Okay, I'm not familiar with that.

M. Laitman: Oh yes, we talked about it with Rabash, also. 

Student: So, is he talking with respect to us or with respect to them? 

M. Laitman: He's talking with respect to the possibility: Can a person reach the internality of the Torah without studying the wisdom of Kabbalah, without the study of the hidden? So, there were such and many who actually reach it. 

Question (Petah Tikva Center): (32:35) Do the three years imply the lower one, upper one, and the upper of the upper, etc.? 

M. Laitman: I don't know, it's not written here, it wasn't written, right? So why are you asking about it? 

Student: It comes from the soul, Rav. 

M. Laitman: So, answer your soul whatever you want. 

Student: I'm sorry if I upset you, I ask for forgiveness. 

M. Laitman: You upset me because you're asking not to the point. 

Student: So, tell me when it is to the point and where it isn't. 

M. Laitman: When we will study that topic, then you can ask about it. 

Student: This scrutiny is very important. 

M. Laitman: I'm not talking about whether it's important, I'm asking is it to the point now or not? 

Student: It's to the point from my perspective, it's to the point. 

M. Laitman: So, sit down and don't open your mouth. 

Student: And what will that give me? 

M. Laitman: It will let you not obstruct the others. 

Student: I never disturb the others. 

M. Laitman: Some warning: sit down, otherwise I will never let you ask.

Student: I always accept your warnings and I annul before them. 

M. Laitman: Okay, so just accept it and sit down and be quiet. 

Student: I'm quiet. 

Question (Women MAK 51): (33:56) The feeling of progress, what does it mean? How do we move from a false feeling of progress to a real one? 

M. Laitman: We need to reach a state where through all of our changes, the lights that enter and work on us will be felt more and more within the person. And accordingly, a person will know more or less, how he's advancing. 

Question (Women Heb 2): (34:41) How does the person see the good sign, what's the measurement to get there? 

M. Laitman: The good sign means that he begins to discover the internality of the Torah. The lights that are revealed inside of his soul. 

Question (Petah Tikva Center): (35:09) The entire introduction, at least the passages we got to now. Baal HaSulam sort of paints the path and he mentions milestones, could it be that Baal HaSulam writes in two levels here? Maybe probably more, but at least two to identify. One, it’s the public and probably what Baal HaSulam aimed at, it’s an  introduction to TES. And then also there's the students of the wisdom of Kabbalah; so maybe three to five years is not a calendar-based but rather stages in progress on the path. 

M. Laitman: This question does exist, but I don't think that, that it is asked in such a way. Three years or five years we, nevertheless, study not according to the calendar on the wall, but rather according to our times. But this question is always being asked, even according to that question: if it's five years or three years, it is also according to the calendar. And therefore, a person who has reached the study of the wisdom of Kabbalah and he tries to reach the study, Lishma, should also check himself. How many years is he already in it, and if he is not yet in the revelation of the wisdom of Kabbalah then he should ask himself, why? Here, there are a few possible answers but, nevertheless, the first question he should ask himself is, is he studying the wisdom of Kabbalah? Is he under the influence of the reforming light? This is something we should still scrutinize, soon we will reach that. 

Question (Petah Tikva Center): (38:21) In short, since I remember myself, this question, what is the meaning of life, was everywhere, from the age of five, six. It was there, it also led me to many troubles. But in short, it says about studying the revealed Torah, I had this period of religion, I was also studying in Yeshiva. And the answers really annoyed me and I heard these things before, three to five years, and I was really in pain from the answers I got there. So, what does that mean? 

M. Laitman: So, now you can scrutinize more deeply what does it mean, three years, five years and how can we open them up within us? 

Student: This, too, has inner meaning or what you said to the other friend? I don't know, an inner meaning. 

M. Laitman: The person who reaches the study of the wisdom of Kabbalah and hears that he has a certain period of time ahead of him – three years or five years. He already knows that if he will carry out such and such actions under such and such conditions then after three years or after five years, he must receive a certain degree of the revelation of the Creator. 

Student: But when I was in religion, I didn't ask for these things, their answers pushed me further away. And that's why I don't like saying rabbi – teacher are more respected for me. 

M. Laitman: We forgive you; okay, so?

Student: So, I didn't want to be in that three or five years, in that, studying there. Does that cast a flaw? 

M. Laitman: This has to do with the study of the wisdom of Kabbalah. Someone who comes and studies three years under this condition, he reaches the first degree of the study.

Student: The study of Kabbalah three to five years, not the revealed part, the regular part, fashion? 

M. Laitman: Not the regular form. 

Student: That's what he writes here about the Gemara and Mishnah. 

M. Laitman: Well, even the Mishnah and Gemara can be studied in a few different ways. We will learn more about it. 

Question (Petah Tikva Center): (41:31) Say if this is correct, it's really reminiscent of what you say, what you tell us. How you looked for the wisdom of Kabbalah until you found Rabash. You had that burning fire of what is the meaning of life and went through all those Kabbalists who learned until you found. Until you found Rabash and then you started studying, Lishma, one's soul shall teach one. 

M. Laitman: Yes.

Question (Petah Tikva Center): (42:11) Why is there such an order? Can't a person study two hours a day this way, two hours a day that way? Why can't it be that a person at the same time studies both the revealed part and the hidden part of Kabbalah and the Gemara and all of that? Or that you have to be in one specific type of study? 

M. Laitman: He explains this a bit later, how the study is built and why is it built of such stages. Because the study itself is according to man's nature. The study should open up the person and fill him with the upper force so that the person, to the extent that he connects with the upper force. That same upper force develops the soul and it opens up for the person who wants such a connection.

Student: Do you think we should add something else, like, for instance, recently you recommended us to read the weekly portion in the Ten. We do this without you, we do this on our own. And the question is if we should add with the Rav some other source? 

M. Laitman: No.

Question (Petah Tikva Center): (44:09) What does it even mean to fill one's belly with the Mishnah and Gemara, what does it mean? 

M. Laitman: All of the vessels you have that you need to fulfill with all the lights, qualities that you can receive from the study.

Student: It seems like, you know, fill one's belly with Mishnah and Gemara, it seems like?

M. Laitman: It sounds like corporeality. 

Student: Yes, maybe it's a special attitude towards the study or?

M. Laitman: No, no, no, this is just, this is just language, it's just how they call it. 

Question (Petah Tikva Center): (45:08) Here, he touches two concepts, Lishma or Lo Lishma. We were not rewarded with revelation, yet, but nevertheless, in all the different states, we make intentions, we sit and build an intention and we try to connect. We don't have attainment, yet, so is this called Lishma? 

M. Laitman: No, he gives you definitions, more or less, of what is called Lishma and what is not.

Student: So, what is Lo Lishma in our work?

M. Laitman: The way you are, basically. 

Student: The way we are now, that's Lo Lishma? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (46:00) What does it mean that a person begins to study the wisdom of Kabbalah? 

M. Laitman: Very simple: We're talking about a simple form that a person opens up the book and starts studying. 

Student: The writings that we study, Rabash and Baal HaSulam, is that the wisdom of Kabbalah? Or does it mean TES and the Zohar? 

M. Laitman: Both this and that. 

Student: Both. 

Question (Petah Tikva Center): (46:40) For friends in the world Kli, Talmud, Mishnah, Gemara, are very far away, they don't know what it is. My question is when Baal HaSulam talks about preparation for Kabbalah, what is a proper preparation for friends in the world Kli to be able to study Kabbalah? 

M. Laitman: We, here, are studying, we have a few people who perhaps don't even know Hebrew, and there are many people who don't know Hebrew right now in our world Kli. And all in all, if someone needs help, then he turns to us or into his group where he is and receives help. And then we learn to what extent they receive help and assistance and begin to also discover the internality of the Torah. That's what I can say.

Student: What helps friends of the world Kli to be able to study Kabbalah? 

M. Laitman: There's no such thing that a person can't study the wisdom of Kabbalah. We're talking about the simplest Hebrew, along with explanations that anyone can understand. And no one is pushed away by that, everyone has room to come and ask again and again, receive an explanation. And therefore, in this way, we're open to anyone. 

Student: And is it helpful to connect to the Hebrew language, to learn the letters, for example? 

M. Laitman: I don't think it's necessary because I, to this day, don't know proper Hebrew. And so, I don't see that this could make it more difficult, even disturb, but it's not the problem, that's not a problem. The wisdom of Kabbalah can be translated to many different languages and be ready to use for every person.

Question (Kyiv 1): (50:26) During the study, to connect myself to times – meaning that I will not tie myself to the three or five years or a particular month – in which I want to attain something, so?

M. Laitman: We follow what's written by the Kabbalists and that's why we studied it this way. And if for you, it takes instead of three to five years, it takes ten to twenty years, that you will already find why this is so. But in principle what they write should be more or less exactly that if you keep the conditions.

Student: Sorry, I shouldn't take it upon myself, great plans, is it relevant for the Ten to have plans that are related to time, bound by time? 

M. Laitman: The Ten must take upon herself certain goals in its development, and therefore three years, five years. Instead of three years, take ten years, instead of five years, take fifteen years. But anyway, you somehow have to start feeling where you are.

Student: What kind of a plan can help us, can it be? Please help us so that, let's say, within five to ten years we want to reach a certain state. How can we phrase this goal to ourselves, this plan? 

M. Laitman: As it was said, within three years or maximum of five years. If we realize everything that's required of us, then in this time frame we reach the revelation of the Torah, the Creator, the spiritual path for our Ten. 

Student: How can we understand that indeed the Ten has reached it? 

M. Laitman: That's according to your progress you begin to feel that – just as you're driving in a car – and gradually the path opens up to you. 

Reading Item 27: (53:32) We must also know that there are two parts to the wisdom of truth: The first, called the “secrets of Torah,” must not be exposed except by implication, and from a wise Kabbalist to a disciple who understands in his own mind. Maase Merkava and Maase Beresheet belong to that part, as well. The sages of The Zohar refer to that part as “the first three Sefirot, Keter, Hochma, Bina,” and it is also called “the Rosh [head] of the Partzuf.”

The second part is called the “flavors of Torah.” It is permitted to disclose them and indeed, a great Mitzva to disclose them. The Zohar refers to it as the “seven lower Sefirot of the Partzuf,” and it is also called the Guf [body] of the Partzuf.

Every single Partzuf de Kedusha [of holiness] consists of ten Sefirot. These are called Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. The first three Sefirot are considered the Rosh of the Partzuf, and the seven lower Sefirot are named the Guf of the Partzuf. Even the soul of the lower man contains the ten Sefirot in their above names, as well, and every single discernment, in the upper and in the lower.

The reason why the seven lower Sefirot, which are the Guf of the Partzuf, are called “flavors of Torah” is the meaning of the verse, “and the palate tastes its food.” The lights that appear under the first three, namely the Rosh, are called Taamim [flavors], and Malchut de [of the] Rosh is called Chech [palate].

For this reason, they are called Taamim of Torah. This means that they appear in the palate of the Rosh, which is the source of all the Taamim, which is Malchut de Rosh. From there down it is not forbidden to disclose them. Quite the contrary, the reward of one who discloses them is immeasurable and boundless.

Also, these first three Sefirot and these seven lower Sefirot expand both in the general and in the most particular segment that can be divided. Thus, even the first three Sefirot of the Malchut at the end of the world of Assiya belong to the section of the “secrets of Torah,” which are forbidden to be disclosed. And the seven lower Sefirot in the Keter of the Rosh of Atzilut belong to the section “Taamim of Torah,” which are permitted to be disclosed, and these words are written in the books of Kabbalah.

M. Laitman: Alright, yes. 

Question (Petah Tikva Center): (58:28) It says here in the last paragraph, indeed, these first three Sefirot, and these seven lower Sefirot that it speaks about here.  

M. Laitman: The seven lower Sefirot. 

Student: Seven lower Sefirot, sorry. I, also, wanted to ask about the end, here, he says, what actually does he say? “There is Rosh and Guf, the first three Sefirot, which are the secrets of the Torah, which must not be disclosed”. My first question is, when the Kabbalist says it is forbidden to be disclosed, it means it is impossible to disclose them, right? 

M. Laitman: Right. 

Student: And even in Malchut of the world of Assiya, meaning the lowest place in the spiritual world. There too, there are three Sefirot that cannot be disclosed. 

M. Laitman: Yes. 

Student: So, when do we discover them, only at the end? One more thing I wanted to ask, in the beginning of this item, in the beginning of 27, he says “there's a first part and a second part. The first part is called the secrets of the Torah, which must not be disclosed, except by implication or intimation from a wise Kabbalist to a disciple who understands in his own mind”. So, we have a wise Kabbalist, what should we be, what should we do in order to be a disciple who understands in his own mind? What does it mean, a disciple who understands in his own mind? 

M. Laitman: Probably, when you get there, you will know. 

Student: In his mind, his reason, means he feels his Da’at, his reason? 

M. Laitman: Without interpretation.

Student: Without interpretation, so we'll just reach it. 

M. Laitman: We'll reach it.

Student: The concept that I hear for the first time, when he speaks about the second part, the Guf, he says, even in the soul of the lower man, there are also ten Sefirot. What is the lower man? 

M. Laitman: We still don't know, he didn't give this yet some precise opening. 

Student: Yes, it's like a new concept that he speaks about here; he doesn't explain it.

M. Laitman: Yes, yes, we'll discover that later on. 

Question (Petah Tikva Center): (01:01:02) What are the flavors of the Torah, the Taamim? 

M. Laitman: Flavors of Torah, meaning, or tastes of Torah, meaning those tastes that we can reveal when we engage in Torah. So, we read the texts and when we do, there are letters there and next to the letters, there are signs that we call flavors. So, if we read the text of the Torah, we also read the letters and the tastes, that's called the taste of Torah but of course, there's a much bigger depth to it.

Question (Petah Tikva Center): (01:02:07) So, everything we study from the ARI and Baal HaSulam falls under the definition of the flavors of Torah? 

M. Laitman: It depends on who studies. 

Student: It depends on the mind of the receiver, recipient.

M. Laitman: Yes. 

Student: So how does it all work out, this whole matter of the secrets of the Torah that are, sorry, before that even. The Kabbalist has the secrets of the Torah, meaning he has the entire ten Sefirot, right? He has both the secrets of the Torah and the flavors of the Torah? 

M. Laitman: Where from? 

Student: He says that a student, a disciple, receives from a Kabbalist and the Kabbalist has the secrets of the Torah. And only from him you can receive it, if it's a student who understands in his own mind.

M. Laitman: No, you're getting confused. In no one there is that to begin with, and no one just for no reason. Not the secrets of Torah, not the flavors of Torah, it depends on the height of man's attainment in the ten Sefirot. 

Student: For a Kabbalist?

M. Laitman: A Kabbalist. 

Student: Who has a high degree of spirituality, he also has the secrets of the Torah in his degree. 

M. Laitman: So, he has it, yes.

Student: Okay, how does it work out with what we learned, that there's never a revelation in the GAR, never in the Guf? 

M. Laitman: How do you know what is GAR and whether there is attainment there or not? You're asking things we haven't got to at all. 

Student: I haven't reached anything yet.

M. Laitman: Okay, so restrain yourself. 

Question (Petah Tikva Center): (01:04:04) Before that he spoke about the fact that all the secrets of the Torah are revealed to him. Now, he speaks about the secrets of the Torah versus the flavors of the Torah. So, what are the secrets of the Torah versus the flavors of the Torah? 

M. Laitman: There are all kinds of approaches or nuances in the revelation of the Torah and that's how they're called.

Student:  Are these different things – it's two different words in Hebrew for secrets. 

M. Laitman: Different things and also still not in us. Okay, I think we'll end it, here, and give some time for things to settle in and then we'll continue. Where are we going now? 

Reader: (01:04:58) So, we can continue to TES, itself, Second Volume, Part Six. Or we have selected excerpts about Crowning The King Over Us – both are possible. 

M. Laitman: Okay, so first, TES? 

Reader: (01:05:16) First, TES. Let’s sing a song first and then continue.

Song: (01:05:20)