The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) December 21, 2024.
Part 1. Concealment and Disclosure of the Face of the Creator
Reader: Hello, we are reading from the book of Baal HaSulam the article, “Concealment and Disclosure of the Face of the Creator 1”. We are reading Baal HaSulam's article, you can find it in the study materials tab in the Arvut System. You can also find it in kabbalahmedia.info and you can send questions through the sites.
First Concealment
Reading: (00:41) (Depiction): His Face is not revealed; that is, the Creator does not behave toward a person according to His Name—The Good Who Does Good. Rather, it is to the contrary—one is afflicted by Him or suffers from poor income and many people wish to collect their debts from him and make his life bitter. His whole day is filled with troubles and worries. Or, one suffers from poor health and disrespect from people. Every plan he begins, he fails to complete, and he is constantly dissatisfied.
In this manner, of course one does not see the Creator’s Good Face, that is, if he believes that the Creator is the one who does these things to him, either as a punishment for transgressions he committed or to reward him in the end. This follows the verse, “Whom the Lord loves, He rebukes,” and also, “The righteous begin with suffering, since the Creator wishes to eventually impart them great tranquility.”
Yet, one does not fail in saying that all this came to him by blind fate and by nature without any reason or consideration. Rather, one strengthens in believing that the Creator, with His guidance, caused him all these. This is nonetheless considered seeing the Creator’s back.
Second Concealment
Reading: (03:34) The second concealment, which the books refer to as “concealment within concealment,” means that one cannot see even the Creator’s back. Instead, one says that the Creator has left him and does not watch over him. He ascribes all the sufferings he feels to blind fate and to nature, since the ways of Providence become so complicated in his eyes as to lead him to denial.
This means (depiction) that one prays and gives charity over one’s troubles but is not answered whatsoever. And precisely when he stops praying for his troubles, he is answered. Whenever he strengthens in believing in Providence and makes his deeds good, luck turns its back to him and he mercilessly falls back. And when he denies and begins to worsen his ways, he becomes very successful and is greatly relieved.
He does not find his sustenance in proper manners, but through deceit of people or desecration of Shabbat [Sabbath]. Or, all of his acquaintances who observe Torah and Mitzvot [commandments] suffer poverty, illness, and are despicable in the eyes of people. These observers of Mitzvot seem impolite to him, innately brainless, and so hypocritical that he cannot bear to be among them for even a minute.
Conversely, all his wicked acquaintances, who mock his faith, are very successful, well to do, and healthy. They know no sickness; they are clever, virtuous, and good-tempered. They are carefree, confident, and tranquil all day, every day.
When Providence arranges things in this manner for a person, it is called “concealment within concealment.” This is because then one collapses under one’s weight and cannot continue to strengthen the belief that his pains come to him from the Creator for some hidden reason. Finally, he fails, becomes heretic and says that the Creator does not watch over His creations whatsoever, and all that transpires, transpires by blind fate and nature. This is not seeing even the back.
Depiction of Disclosure of the Face
Reading: (08:05) One’s request to become stronger in believing in His guidance over the world during the concealment brings one to contemplate the books, the Torah, and to draw from there the illumination and understanding how to strengthen his faith in His guidance. These illuminations and observations that one receives through the Torah are called “the Torah as a spice.” When they accumulate to a certain amount, the Creator has mercy on him and pours upon him the spirit from above, that is, the higher abundance.
But once he has completely discovered the spice—the light of Torah that one inhales into one’s body—through strengthening in faith in the Creator, one becomes worthy of guidance with His face revealed. This means that the Creator behaves with him as is fitting to His name, “The Good Who Does Good.”
His name shows us that He is good and does good to all His creations in all the forms of benefit, sufficient for every kind of receiver in the whole of Israel, for certainly, the delight and pleasure of one is not like the delight and pleasure of another. For example, one who engages in wisdom will not enjoy honor and wealth, and one who does not engage in wisdom will not enjoy great attainments and innovations in the wisdom. Thus, He gives wealth and honor to one, and wondrous attainments in the wisdom to another.
Thus (depiction), he receives abundant good and great tranquility from the Creator and is always satisfied, since he obtains his livelihood with ease and to the fullest, never knows trouble or pressure, knows no illness, is highly respected by people, easily completes any plan that comes to his mind, and succeeds wherever he turns.
And when he needs something, he prays and is immediately answered, as He always answers anything that he demands of Him, and not a single prayer is denied. When one strengthens in good deeds, his success substantially increases, and when he is negligent, his success proportionally decreases.
All of his acquaintances are decent, well to do, healthy, highly respected in the eyes of people, and have no worries at all. They are at peace all day and every day. They are smart, truthful, and so comely that he feels blessed and delighted to be among them.
Conversely, all of his acquaintances who do not follow the path of Torah are of poor livelihood, troubled by heavy debts, and do not have even a single moment’s rest. They are sick, in pain, and despised by people. They seem to him mindless, ill-mannered, wicked and cruel toward people, deceitful, and such sycophants that it is intolerable to be among them.
Question (Petah Tikva Center): (13:26) The matter of concealment, where is that state? Meaning we always say it’s one opposite the other, so here aspired this, that he sees back of the Creator; what is that state of concealment and when dos it come to the person? Opposite what?
M. Laitman: Apparently, opposite the revelation.
Student: Meaning that these are two states a person has Revelation-concealment, revelation-concealment?
M. Laitman: It doesn't have to be that way but revelation and concealment, two states.
Student: My question is can we say about a person who didn't have revelation that he already has concealment?
M. Laitman: No, it starts from the feeling of concealment, yes. But afterwards, it is already in the hands of the person.
Student: So, how can there be a feeling of concealment that is defined this way? Where he sees the back of the Creator?
M. Laitman: No, that is already some measure of revelation.
Student: So, this is the question: If this is the measure of revelation that he has in concealment, then what is that state when can we say that one is in concealment when it is discerned that he sees the back side of the Creator?
M. Laitman: This is what we need to reach.
Student: When he comes to that so he had disclosure of the face?
M. Laitman: No. Maybe he didn't have disclosure of the face but, rather now for the first time, he feels that he is under concealment.
Student: Opposite what?
M. Laitman: Opposite that state, or in relation to that state, that He is concealed from him.
Student: He says he sees the back.
M. Laitman: He sees the posterior, the back.
Student: That's opposite the face, no?
M. Laitman: No. This is how it is called but the back, the posterior, means he doesn't see the face, that is true. But, also, that he doesn't feel his state that is opposite the Creator.
Student: What does it mean that it's a level of attainment, this concealment? That it's already some kind of revelation?
M. Laitman: It's because, nevertheless, he has contact with the Creator through the concealment.
Student: It's difficult to understand contact with the Creator through the concealment.
M. Laitman: Yes. Well, we will reach it, and you will see.
Question (Petah Tikva Center): (17:18) Two questions: First, yes, he writes in this way, one does not see the face of the Creator, of course, if he believes that the Creator still orchestrates everything for him, whether it's to his good or punishment. As it is said, what does it mean to take his livelihood?
M. Laitman: We'll get there and you'll see.
Student: Secondly, we asked that in order to not reach double concealment, one needs to raise a prayer between the first and second concealments. My question, when you feel the back, the posterior of the Creator, and you want to raise a prayer. But you don't understand exactly what he's doing, you feel it, you see it's an action of the Creator, how do you advance?
M. Laitman: From whatever we feel.
Student: Feel what?
M. Laitman: Whatever we feel.
Question (Petah Tikva Center): (18:42) It says, here, in the second concealment that he prays and gives charity over one's troubles but he's not answered whatsoever. And precisely when he stops praying for his troubles, he is answered. Question: In second concealment, if he prays, what is that state? He recognizes the governance of the Creator, and it's still second concealment?
M. Laitman: Yes.
Student: What's the difference between first and second concealments?
M. Laitman: It's the back, the posterior; well, soon, we will read more about it.
Question (Petah Tikva Center): (19:40) What causes concealment or revelation?
M. Laitman: The measure of the revelation of the Creator to a person.
Student: It depends on man's work or the Creator's work?
M. Laitman: I should say it's the person's work.
Student: Okay, what about man's work causes concealment and what causes revelation?
M. Laitman: If a person tries to keep everything that is upon him, according to his degree, then he receives revelation. And if it's the opposite, then he receives concealment. The concealment lowers him to the state where he truly is.
Student: Concealment brings the person to the state where he really is, that's where we are?
M. Laitman: Yes.
Student: And what characterizes this state of concealment?
M. Laitman: That he feels that he's under concealment.
Student: First concealment or second concealment depends on man's intention?
M. Laitman: It depends on the person's state.
Student: What changes in a person if he's in revelation or concealment?
M. Laitman: The measure of the revelation of the Creator.
Student: Okay, now whether I'm in first, second concealment, revelation, this way or that way. How do I need to relate to any state?
M. Laitman: To always try to go towards revelation, that's clear.
Student: This means what, what does it mean to try towards revelation?
M. Laitman: That a person is in prayer, that he wants to discover the Creator. That he is orchestrating all of his states. Well, that's it, let's say.
Student: If it puts me in concealment, I need to resist that state?
M. Laitman: Yes and try to reach revelation because this is desirable in the eyes of the Creator.
Student: Another question, he describes a lot of corporeal wins and losses, many such depictions. What's the connection between that and revelation and concealment?
M. Laitman: That a person sees how much he, nevertheless, descends or succeeds.
Student: This state of double concealment is a state of people who work?
M. Laitman: Yes.
Student: So, humanity is in a state of double concealment?
M. Laitman: No.
Student: What is their state then because they too don't know anything and they're in lack of awareness?
M. Laitman: But they don't feel that they lack something; they're not in a state where something shines to them or it doesn't shine to them.
Question (Petah Tikva Center): (23:14) We're talking about a man's perception of the world in relation to looking for the Creator. And then he defines – now I see, now I don't see, now I'm completely detached – but I know that I'm detached.
M. Laitman: That I already have a certain relation.
Student: Right, now I want to ask about the relations between us in this. Sometimes you can see on a friend that he's full of troubles and concerns and even complaints to the society, and then all of a sudden you can see him changed. What do you do when you see that a friend doesn't come out of a difficult state? You try to strengthen him, encourage him, make him happy. But still he's concerned and complaining towards everyone and criticizes and so on. Now, I understand no one wants to be in a bad shape and suffer; but how do you help the friend change that attitude to reality?
M. Laitman: You are already asking, not according to the text.
Student: Right.
M. Laitman: This is already according to the state of the friend and the state of the society. And in any case, where you see him, you want to help him reach a certain revelation. That he will come to the feeling of reward and punishment, or even through double concealment or single concealment. That is, you want to promote him, right? Or maybe you can't even help him at all with such things but you just support him. Like two friends walking on a path.
Student: That's exactly the point because in the article he talks about the attitude of man towards the Creator.
M. Laitman: Yes.
Student: He also says that in a state of concealment he sees his friends suffer and so forth. In a state of revelation, he sees his friends as happy and wealthy and so forth. So, does a person need to relate it to the friend or to himself? I'm not corrected, so I think the friend is bitter.
M. Laitman: Yes, this is how it is. This is more correct. He will continue.
Question (Petah Tikva Center): (26:41) He writes here in the second concealment that, specifically, when a person prays, he's not answered; when he stops praying, he's answered. It's not clear how if a person prays and asks for the Creator, he has some attitude to the Creator, he actually feels the opposite? Or when he doesn't pray, then he receives an answer? What's the opposite, here?
M. Laitman: What is the opposite?
Student: Why when he stops praying, he's answered?
M. Laitman: That is what is opposite.
Student: Yes, why such a person comes to such a feeling comes to a person?
M. Laitman: This is how the Creator plays with him.
Student: What's the way of overcoming because the overcoming is always to ask the Creator?
M. Laitman: Yes.
Student: So, here, the Creator plays with him that specifically when he stops praying?
M. Laitman: So, He gives him a greater area in which to overcome. To pray, get closer, and ask.
Student: I don't understand, what does a person need to hold, what kind of thought to go with it when he stops praying, there's an answer, and vice versa?
M. Laitman: We want that a person who is in a certain disconnection from the Creator that he will awaken towards connection and this is what we expect.
Student: He writes here that when he awakens to connection, he feels that there is no answer and that could develop more deficiency, I understand. But when he stops praying, then he feels an answer. So, what does one pay attention to?
M. Laitman: So, it's not just disconnected or connected but, rather, he's now expected to have more advanced discernments and so he needs to change his responses.
Student: Is there something we can say that in all these three states, this is how a person should act and it will always be correct?
M. Laitman: We will see, we will see.
Student: Because if each state is something else, it's difficult to hold on to because you can try one time like this, one time like that, you're like a pendulum. But if there is one thing you hold on to, it doesn't matter what. Then there's some direction that you're always trying to work towards.
M. Laitman: A person should reach holding on to the Creator, to truly be in a tight connection with Him as much as possible.
Student: If it's not in tight connection, if there's a gap, that's where concealment and double concealment can come in?
M. Laitman: Yes.
Student: And if it's tight, then it's always revelation?
M. Laitman: Yes.
Question (Spain 1): (30:28) How to check that I'm in single concealment and not in some illusion that I'm actually in second concealment?
M. Laitman: Try, try all the time to check yourself in what state you are with respect to the Creator, with respect to the connection with Him, with respect to His way He is.
Question (Women Turkiye 7): (31:06) What does a person do wrong in the work that leads him to the second concealment?
M. Laitman: He simply has to go through all of these states. It's not necessarily that he was in a single concealment and he failed in something. And then he falls to the second concealment, even though that is the case, usually. But it could simply be that he has to go through it.
Question (Merkaz 1): (31:39) What characterizes a concealment that is before revelation?
M. Laitman: I don't think that a person who is in a certain state for the first time, a spiritual state, whatever it is, can distinguish. Because he doesn't have what to compare with and how to arrange himself. But, nevertheless, the Creator takes care of him so that he won't just be left in the state that he is in.
Question (Women MAK 43): (32:49) Is the concealment preparation for revelation? Does it mean that the depth of concealment always determines the next level of revelation?
M. Laitman: Almost, almost always.
Question (Petah Tikva Center): (33:11) What are these depictions that the Creator draws for man? The Creator paints to the person and serves this way the person's path towards adhesion?
M. Laitman: They let a person feel all the states that he needs to go through between concealment and revelation because a person has to go through them. He needs to be impressed by them.
Student: When a person receives understanding how the Creator relates to him, is that an obstacle or assistance?
M. Laitman: It's always help, even though it may seem to us as an obstacle. But ultimately, we see that it is help.
Student: What does a person keep open and what does he keep hidden?
M. Laitman: A person should be open to all of the operations that come from the Creator. Because they are all corrections over the states that he is in or that he went through.
Student: How does the understanding of Providence limit the person?
M. Laitman: No, it doesn't limit him, no. It doesn’t limit him, it may seem this way, verbally, when we talk about it. But a person always advances. I can say that.
Question (Petah Tikva Center): (35:23) It says here that in the Depiction of the Disclosure of The Face, the person is supposed to see the Creator as Good That Does Good. So, how does he see the Creator as Good That Does Good and still, there are people who don't go by the way of Torah. That he sees them as poor and miserable. Isn't he supposed to see everyone in Good That Does Good?
M. Laitman: No, it's not that. Actually, that's their true state. This is how it seems to him, to the person.
Student: But he sees the Creator as Good That Does Good or the wicked ones and the righteous ones?
M. Laitman: So, therefore, the whole world, they should all be delighted and great, righteous.
Student: I basically want to ask, what's the connection between those who take the path of Torah and they feel good or feel bad?
M. Laitman: Those who follow the path of Torah have good and bad, they have these two states, and through them, he walks as if on two legs. This is how he steps, walks.
Student: How, in such a state where he is in Good That Does Good, and he feels the Creator is good with him and he succeeds in whatever he does. How does he not fall into taking advantage of the Creator and being afraid of losing the goodness that he has?
M. Laitman: Sometimes he has such things, it is the Creator who is teaching him to be more independent, more active, etc. But, nevertheless, one who tries to be in the society, he begins to see, not immediately, but he begins to see that many discernments that he needs to go through become clarified by him being in the society.
Student: Then the society helps him?
M. Laitman: Yes, it even shows him to what extent a certain friend is failing. Or some friend is doing something and that teaches him.
Student: And if he sees that a friend fails or he sees that a friend suffers. Or is in some state of distress in what's written here?
M. Laitman: Then he has the opportunity to help.
Student: How?
M. Laitman: The way we learn; approach this friend and help him either in revelation or concealment to make himself operate, work, for the society.
Question (Petah Tikva Center): (38:36) You said, now, that all the states were given in order to awaken the person to a stronger connection with the Creator.
M. Laitman: Yes.
Student: Now here in the second concealment, it's a very problematic state, seemingly, so I want to ask, how does the second concealment awaken a person? How does it awaken a person to search for a connection with the Creator? Because everything that Baal HaSulam describes here, seemingly, the Creator is failing the person. Not only is the point in his heart under the rule of the ego and so he sees this depiction of the second concealment, where he hardly sees even the back. But also, he's being led to understand that if he worsens his acts, he does things that are against him, so that used to know that these are bad things. They actually show him the contrary, that he's succeeding, it works better for him this way. So, seemingly, they give, they let his ego understand even more that it's good to condemn, to go against the way. So, how in such a state a person finds the forces to look for a connection with the Creator?
M. Laitman: He finds the Creator typically works in several tracks and that's how he teaches the person.
Student: It's as if it turns out that besides the influence of the external environment, a person stands no chance to understand where he is?
M. Laitman: To pray, that's the only chance.
Question (Petah Tikva Center): (40:51) Yesterday, we read in the weekly portion that the righteous suffers many afflictions, seemingly, it's the opposite state of what is described here. That he actually receives the afflictions and he's justifying, he recognizes, it comes from the same source, that is Good And Does Good.
M. Laitman: Yes.
Student: So, how can we understand that there are pictures that the Kabbalist paints to us? Which are one time this way, the other time the other way; and they're opposite to each other but, apparently, they're both true?
M. Laitman: That depends on the Creator's plan, what does He want to show you?
Student: That is, there is a state of revelation where he actually receives blows but he justifies. And there's another state of revelation where it's, seemingly, it's not blows, there are different frames?
M. Laitman: Check, take a look into it.
Question (Petah Tikva Center): (42:00) In the state of the second concealment, a person who is disconnected from the society, he hardly stands any chance to get out of the second concealment, if I understand correctly?
M. Laitman: Yes.
Student: He writes here that all his acquaintances who observe the Torah and the Mitzvah suffer from poverty and many illnesses and are despicable in the eyes of people. These observers of the Mitzvot seem to him impolite and innately brainless, and so hypocritical he can't bear to be among them for even a minute. So, when a person has this feeling towards his Ten for a long time already. He truly feels, and even says that this is how he feels, what can the Ten do to help him get out of it?
M. Laitman: You should read a few times what you're reading also before and after that, to read, look at the whole thing; and then you see.
Question (Petah Tikva Center): (43:17) In the revelation of the face, a person perceives the complete picture of reality?
M. Laitman: No. Never capture, you never capture the complete picture.
Student: This division is not clear to some. Those who study the Torah, he writes, that everything is fine, they're successful and respectable and they have livelihood and no illnesses. The other part have problems.
M. Laitman: That's what he writes.
Student: Not too long ago he wrote, we read, also about the division in the measures of love - love out of fear, repentance out of fear, repentance out of love. Maybe, this is a partial revelation of the face, if we can say, that only in the vessels of bestowal that he is able to perceive reality?
M. Laitman: Yes.
First Concealment
Re-reading: (44:24) (Depiction): His Face is not revealed; that is, the Creator does not behave toward a person according to His Name—The Good Who Does Good. Rather, it is to the contrary—one is afflicted by Him or suffers from poor income and many people wish to collect their debts from him and make his life bitter. His whole day is filled with troubles and worries. Or, one suffers from poor health and disrespect from people. Every plan he begins, he fails to complete, and he is constantly dissatisfied.
In this manner, of course one does not see the Creator’s Good Face, that is, if he believes that the Creator is the one who does these things to him, either as a punishment for transgressions he committed or to reward him in the end. This follows the verse, “Whom the Lord loves, He rebukes,” and also, “The righteous begin with suffering, since the Creator wishes to eventually impart them great tranquility.”
Yet, one does not fail in saying that all this came to him by blind fate and by nature without any reason or consideration. Rather, one strengthens in believing that the Creator, with His guidance, caused him all these. This is nonetheless considered seeing the Creator’s back.
Second Concealment
Re-Reading: (47:00) The second concealment, which the books refer to as “concealment within concealment,” means that one cannot see even the Creator’s back. Instead, one says that the Creator has left him and does not watch over him. He ascribes all the sufferings he feels to blind fate and to nature, since the ways of Providence become so complicated in his eyes as to lead him to denial.
This means (depiction) that one prays and gives charity over one’s troubles but is not answered whatsoever. And precisely when he stops praying for his troubles, he is answered. Whenever he strengthens in believing in Providence and makes his deeds good, luck turns its back to him and he mercilessly falls back. And when he denies and begins to worsen his ways, he becomes very successful and is greatly relieved.
He does not find his sustenance in proper manners, but through deceit of people or desecration of Shabbat [Sabbath]. Or, all of his acquaintances who observe Torah and Mitzvot [commandments] suffer poverty, illness, and are despicable in the eyes of people. These observers of Mitzvot seem impolite to him, innately brainless, and so hypocritical that he cannot bear to be among them for even a minute.
Conversely, all his wicked acquaintances, who mock his faith, are very successful, well to do, and healthy. They know no sickness; they are clever, virtuous, and good-tempered. They are carefree, confident, and tranquil all day, every day.
When Providence arranges things in this manner for a person, it is called “concealment within concealment.” This is because then one collapses under one’s weight and cannot continue to strengthen the belief that his pains come to him from the Creator for some hidden reason. Finally, he fails, becomes heretic and says that the Creator does not watch over His creations whatsoever, and all that transpires, transpires by blind fate and nature. This is not seeing even the back.
Depiction of Disclosure of the Face
Re-reading: (50:48) One’s request to become stronger in believing in His guidance over the world during the concealment brings one to contemplate the books, the Torah, and to draw from there the illumination and understanding how to strengthen his faith in His guidance. These illuminations and observations that one receives through the Torah are called “the Torah as a spice.” When they accumulate to a certain amount, the Creator has mercy on him and pours upon him the spirit from above, that is, the higher abundance.
But once he has completely discovered the spice—the light of Torah that one inhales into one’s body—through strengthening in faith in the Creator, one becomes worthy of guidance with His face revealed. This means that the Creator behaves with him as is fitting to His name, “The Good Who Does Good.”
His name shows us that He is good and does good to all His creations in all the forms of benefit, sufficient for every kind of receiver in the whole of Israel, for certainly, the delight and pleasure of one is not like the delight and pleasure of another. For example, one who engages in wisdom will not enjoy honor and wealth, and one who does not engage in wisdom will not enjoy great attainments and innovations in the wisdom. Thus, He gives wealth and honor to one, and wondrous attainments in the wisdom to another.
Thus (depiction), he receives abundant good and great tranquility from the Creator and is always satisfied, since he obtains his livelihood with ease and to the fullest, never knows trouble or pressure, knows no illness, is highly respected by people, easily completes any plan that comes to his mind, and succeeds wherever he turns.
And when he needs something, he prays and is immediately answered, as He always answers anything that he demands of Him, and not a single prayer is denied. When one strengthens in good deeds, his success substantially increases, and when he is negligent, his success proportionally decreases.
All of his acquaintances are decent, well to do, healthy, highly respected in the eyes of people, and have no worries at all. They are at peace all day and every day. They are smart, truthful, and so comely that he feels blessed and delighted to be among them.
Conversely, all of his acquaintances who do not follow the path of Torah are of poor livelihood, troubled by heavy debts, and do not have even a single moment’s rest. They are sick, in pain, and despised by people. They seem to him mindless, ill-mannered, wicked and cruel toward people, deceitful, and such sycophants that it is intolerable to be among them.
Question (Petah Tikva Center): (56:10) The second concealment is also all around the Creator. It starts with the fact that He abandoned him, it ends with the fact that He abandoned everyone. The whole world seems to him as wicked people who do not follow the path; or those who do follow the path but it's still a great place to be in. You perceive your whole reality, you measure, it only according to the Creator and the way that you relate to it, that the whole of reality is governed by the Creator.
M. Laitman: Yes?
Student: What can we do so that we will look at the world only in such a way, more and more, that we will approach this reality that everything is in relation to the Creator; and how it's related to the Creator, truly everything?
M. Laitman: We can see from here that really everything depends on the attitude to the Creator, and through the Creator, to us. And our attitude to the Creator determines how we feel reality, our fate.
Student: Even the bad feeling, so long as you ascribe it to the Creator, it has value.
M. Laitman: Yes.
Student: Where does it come from, this perception that everything is only the Creator, with everything you say, “this is the Creator”? Meaning that the whole of life, the whole of my reality, it's only according to how I relate to the Creator or how others relate to the Creator?
M. Laitman: It's really so.
Student: But most of the time, at least for me, I don't succeed in ascribing things this way.
M. Laitman: It all depends on the person.
Student: That's what I'm asking, how can one strengthen this thing? That, indeed, the reality that will encompass him all the time, it's his thread. That it's all according to our connection and our relation to the Creator?
M. Laitman: How to grow stronger in that?
Student: Yes.
M. Laitman: Just to read, the more you read, the more you'll see through different states of the authors or other people around them. But everything depends on the attitude to the Creator.
Student: So, the connection to the source, does it matter which source, Rabash or Psalms, or something else?
M. Laitman: No, it doesn't matter, completely not.
Question (Petah Tikva Center): (59:34) We learn that, maybe, the purpose of life is the revelation of the Creator. We know that the wisdom of Kabbalah is intended to bring a person to the revelation of the Creator, to His creations in this world, etc.. And we always speak in this direction of revelation. I'm trying to think about what does Baal HaSulam want to tell us in this article and I truly don't understand. Because we go through all of these states and also when he writes that there is revelation. Seemingly, one discovers that the Creator is Good That Does Good to all created beings. He then says that there are those that he sees, that if they're not following the path of Torah, they feel bad; those who do follow the path of Torah feel good. What can we extract from such an article? It's not clear, what can we take away from it? Something that, something for our understanding or for our work?
M. Laitman: That every person, from this article, can understand why is he in such a state and how to benefit himself.
Student: There is a person who can say, “I'm already in revelation, nothing is hidden from me”. Everyone is under some sort of concealment?
M. Laitman: Well, that also is a certain circumstance.
Student: Indeed, we read it twice and I know this article, I used to think that it's very simple. He makes a list for us - it's this way or that way. But now, I see it's very profound and really, I can't grasp anything from there. I can't hold on to something here, that I can say, that's something I can work with here.
M. Laitman: What can you do? This is the same for everything the Kabbalists write.
Question (Petah Tikva Center): (01:01:54) He describes here an ideal state where a person is in revelation and he has good livelihood. He's respected, he has good health but we see that Kabbalists weren't exactly in such states. They go through many things but they are in adhesion and grow stronger in their faith. So, how come?
M. Laitman: Yes.
Student: What exactly is revelation, then?
M. Laitman: Revelation of the Creator to a person who undergoes various states on the path.
Student: But I see, he directs us, here, that a person should recognize revelation as a good corporeal state, an ideal corporeal state?
M. Laitman: He doesn't know how else to portray it to us, how will he? So, in general, he describes that to everyone.
Student: It's more of an example to a simple, ordinary person, so he can portray to himself where he is with respect to these states of concealment, of double concealment, of revelation. But a person on the spiritual path who wants to discover the Creator, what should he portray to himself?
M. Laitman: Also, the same states in the same way.
Student: In his perception of reality, he sees the whole world like that, the way Baal HaSulam describes it, or only himself?
M. Laitman: In his perception of reality.
Student: With respect, good livelihood, success?
M. Laitman: No, whatever he has, whatever he receives, that's what he discerns; how reality orchestrates itself around him.
Question (Petah Tikva Center): (01:04:15) A short time ago, a rocket was fired from Yemen, we all went to a safe place for a few minutes, ten minutes, maybe. The question I wanted to ask is how does a Kabbalist interpret such a rocket alarm in the middle of the lesson? What is the Creator telling us in that?
M. Laitman: The Creator orchestrates the lesson in such a way so that we will receive it with everything that happens inside the lesson as the process we go through, that this is what we should be going through. And still, even with all disturbances, which could be more external or more internal, we wish to adhere to the goal of the lesson.
Student: According to the corporeal state, can we determine what state I'm in, in terms of concealment and revelation?
M. Laitman: No, only according to the corporeal state? No.
Student: If I see that I'm descending to concealment, and I don't have the forces to keep myself in revelation, what can I do in such a state?
M. Laitman: To pray.
Question (Petah Tikva Center): (01:06:00) He writes, first of all, in the first concealment rather he grows, he strengthens in believing that the Creator is orchestrating all of these things for him. Why is this statement of concealment if he succeeds in relating the things that he's going through to the Creator?
M. Laitman: Because he still doesn't feel he has a connection with the Creator, he still doesn't feel it.
Student: If he doesn't feel that he has a connection with the Creator, how does he manage, nevertheless, to ascribe what he goes through to the Creator?
M. Laitman: He prays, he begs, to be in connection.
Student: Why does Baal HaSulam, he wrote the article in a way, that he started from the first concealment, then the second concealment, then revelation. According to how I understand it, the first concealment is a more advanced state more closer to the Creator than the second concealment?
M. Laitman: Read several times and then you'll see; perhaps you didn't understand.
Question (Petah Tikva Center): (01:07:23) Exactly to continue that friend's question: In the second concealment, he's depicting a state that is anti-correlation, everything he sees, he sees the opposite. That, if he stops praying for his troubles, then he's answered. Then he says that he can't provide for himself in an honest way, but only through lying or not keeping the Shabbat and so on. So, in the first concealment, he doesn't always see the connection between his deeds or his behaviors and the results. So, in the second concealment, he sees an opposite connection. So, my question is if a person sees a 180-degree connection to the actions he's doing. He doesn't see that he's being played with? It sounds like the second restriction is more closer to revelation than the first restriction – I know it's the opposite of what we're learning about. So, that's why I'm asking; he sees an opposite connection, 180 degrees. It's not just random, it's directed to him?
M. Laitman: Yes.
Student: That's the first thing I see now, that if a person sees the exact opposite, so it's not that there's no guidance in the world. But it's specifically this, the opposite. So, it sounds closer to revelation in that manner, so how do I settle this?
M. Laitman: He, nevertheless, accepts that he feels close to the Creator and must continue this way.
Question (Petah Tikva Center): (01:09:29) If I remember, correctly, I asked you if the second concealment is necessary. And you said that, no, it's not necessary. Does a Kabbalist always go through a process of second concealment, the one who walks the path will always reach that state, too?
M. Laitman: I can't tell you that it's certain that it will happen this way but to those that it happens to them, it happens. It doesn't matter for us, if we fall into some state, we fall and we have to continue from it.
Question (Petah Tikva Center): (01:10:30) Revelation, is it according to the demand?
M. Laitman: According to what?
Student: The demand. He says in the beginning that the revelation is according to a person's demand to strengthen himself in faith in the Creator. And that makes him look at the books and the Torah and it strengthens him in faith in the Creator. Then, he depicts a state that each one receives according to his desire. So, the question is, is that gap between a person's demand to what he actually gets, which is called a revelation. So, what goes in there?
M. Laitman: What goes in where, what is in the revelation?
Student: It seems like in revelation, he gets what he's supposed to get towards his desire?
M. Laitman: According to the depth of the concealment, he gets the revelation.
Student: But the concealment is towards the demand he has, towards his desire?
M. Laitman: Yes, to these conditions.
Student: And in that gap, he reveals the concealment?
M. Laitman: Yes.
Student: So, where does the demand come from; where does he get a bigger desire every time?
M. Laitman: From the Reshimot, records, it all begins with the records. If he doesn't have records in him, how will he feel in the present state: Worse, better, in darkness, in light?
Student: How can he every time see those records and implement them?
M. Laitman: Because he is in the society, the society brings him what is not revealed to him, the reasons, more reasons.
Student: Let's say, a person is in society and now he's in a double restriction. He doesn't see his advancement, his potential. So, what helps him implement those records, that potential?
M. Laitman: He doesn't feel the records and he has to rise above them and connect them with his relation with the Creator. So, if he doesn't have that he falls like everyone else.
Student: Falls to what?
M. Laitman: Until the Creator wakes him up, again.
Question (Petah Tikva Center): (01:13:55) Why does he emphasize revelation on the discernments of “bitter and sweet” - I feel good or I don't, and not truth and false? We learn that we need to uplift above what I feel on the vessels of this world. Whether I made a living or not, health or not, to be above it, adhere to None Else Besides Him, that is Good That Does Good. And here, he just put it in the vessels of this world – whether I feel good or not, is it sweet or bitter – that's what he calls revelation or concealment. Why?
M. Laitman: He wants to connect it to more spiritual discernments.
Student: It sounds like it's the opposite?
M. Laitman: Yes, I understand you.
Student: In what vessels do we get the spiritual revelation, it's in vessels of reception? For him, revelation is to receive in order to bestow. Even though he doesn't talk about all the good and abundance he gets in corporeality. He receives because he wants to give contentment to the Creator. Let's say, he doesn't put that in the depiction but where's the process of bestowing in order to bestow, getting revelation in the vessels of faith?
M. Laitman: All these vessels are included in the changes that are described, here, that's it.
Student: The stage of trying to get revelation just as concealment, that's only relevant for the first concealment, right?
M. Laitman: Yes.
Student: So, that's clear in the first concealment that he strengthens himself in the demand and in the faith of the Creator, then he gets a state of revelation. So, the motion between the first and second concealment is clear. But then, suddenly, someone falls to the second concealment. And he can't ask, he can't strengthen himself in faith. So, what does he do, why did that state come?
M. Laitman: Also, to correct, also to correct. He turns to the Creator and wants to come out from concealment into revelation.
Student: In the second concealment, he can also ask and be active because it seems like he can't?
M. Laitman: Here, it's as if he can't.
Question (Petah Tikva Center): (01:17:13) It seems, that it goes from easy to difficult. In a revelation, it's the hardest because the whole picture seems okay and he stops asking. And there, specifically, you have to pray for the many and strengthen in faith, even more. So, the second restriction is even more difficult than a person thinking he's in revelation? I agree with him.
M. Laitman: You agree with him?
Student: Yes, it sounds right. He's not right?
M. Laitman: It doesn't seem that way to me but we'll see together.
Question (Petah Tikva Center): (01:18:10) I wanted to ask about the depictions of Baal HaSulam in every state: He depicts a person's financial state of the Creator's servant. So, for instance, me, I'm envious of friends that make a good living, they're on the path, their corporeality is good. If I look in this article, I say, wow, I guess they're in revelation because everything is working out for them, they don't have crises, everything is good. How to depict those depictions of Baal HaSulam or is it only, like, a nice depiction, but it's not something true?
M. Laitman: Imagine a person who goes through this, so you want to say that he's just fine? That his development is according to the laws, that he receives it this way?
Student: I don't know, I can't understand another person. He says about relatives, how do I know what my relatives or acquaintances, what they're in?
M. Laitman: Like you.
Student: So, great, so like I'm saying, I look, I see friends that are successful, more or less.
M. Laitman: Yes.
Student: They have an easier life, one friend has this and that, the other guy - everything is okay. One drives a Tesla, the other one doesn't have a car, constant crises. So, what do I do with these depictions, the corporeal depictions? According to the article, or this article is just for reading, as we say.
M. Laitman: This article tells you about human society.
Student: Human society? What does that mean?
M. Laitman: Well, how it behaves.
Student: Isn't this article directed to us?
M. Laitman: Yes, yes.
Student: So, help me connect what you meant, that it's for human society?
M. Laitman: Yes.
Student: How do I take the corporeal depiction, what's the right relation to it?
M. Laitman: I don't know.
Student: Can we use this corporeal depiction for an indication for something?
M. Laitman: You can use it.
Student: We can use this depiction to go in the direction of the spiritual state? Let's say, I have a financial crisis that keeps going. So, I say, okay, according to this article, I guess I'm in the second concealment. I can say that?
M. Laitman: Yes.
Student: Okay, great. So, what I think it's right; if I see friends that, in my eyes, they have a good, successful living, it means, that they're in a revelation.
M. Laitman: Yes.
Song: (01:22:20)