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

Daily Lesson (Morning) July 16, 2024.

Part 1: Baal HaSulam. Baal HaSulam. Letter No. 1

Reader: Hello, we are reading letter number one by Baal HaSulam. You can find it in the Arvut system and also kabbalah.info. You can send your questions through those websites. Anyone asking a question in the study hall has to stand up, hold the mic close to his mouth, and speak loudly and clearly. The writings of Baal HaSulam, Letter No. 1.

M. Laitman: (00:28) We are now beginning to read the letters of Baal HaSulam. There is a very special message in them. There is what to learn from them, and we will try as usual and even more to feel ourselves as one man in one heart, in one body, and in such a way we will hope that these holy letters will work on us.

Reader: (01:17) Letter 1.

May 2, 1922, Jerusalem

To my friend…

It is now noon and I have received his letter from the eighth of the first month, and your beggar’s complaints against me are an accepted prayer, as it is written in The Zohar.

I have already proven to you in my previous letter that while you reproach me for not writing, it is your own languor you should be reproaching. Note, that since the seventh of Shevat [Hebrew month around February] to the eighth of Nissan, meaning more than two months, you have not written me a word, while I wrote you four letters in that time: on the 22nd of Shevat, the 10th of Adar, the 1st of Nissan, and the 8th of Nissan.

And if this wisp still satiates the lion, it is as it is written, “for one higher than the high watches, and high ones are atop them.” As for the answer he firmly demands, I shall reply that everyone believes in private Providence, but do not adhere to it at all.

The reason is that an alien and foul thought … cannot be attributed to the Creator, who is the epitome of the “good who does good.” However, only to the true servants of the Creator does the knowledge of private Providence open, that He caused all the reasons that preceded it, both good and bad. Then they are adhered to private Providence, for all who are connected to the pure are pure.

Since the Guardian is united with His guarded, there is no apparent division between bad and good. They are all loved and are all clear, for they are all carriers of the vessels of the Creator, ready to glorify the revelation of His uniqueness. It is known by the senses, and to that extent, they have knowledge in the end that all the actions and the thoughts, both good and bad, are the carriers of the vessels of the Creator. He prepared them, from His mouth they emerged, and at the end of correction it will be known to all.

However, in between, it is a long and threatening exile. The main problem is that when one sees some wrongful action, he falls from his degree (and clings to the famous lie and forgets that he is like an ax in the hand of the cutter). Instead, one thinks of himself as the owner of this act and forgets the reason for all the consequences from whom everything comes, and that there is no other operator in the world but Him.

This is the lesson. Although he knew it at first, still, at the time of need, he will not control this awareness to attribute everything to the cause, which sentences to the side of merit. This is the whole reply to his letter.

I have already told you face to face a true allegory about these two concepts, where one teaches of the other. Yet, the force of concealment overpowers in between, as our sages said about those two jokers before the rabbi, who were amusing all those who were sad.

There is an allegory about a king who grew fond of his servant until he wanted to raise him above all the ministers, for he had recognized true and unwavering love in his heart.

However, it is not royal manners to raise a person to the highest level at once without an apparent reason. Rather, it is royal manners to reveal the reasons to all with profound wisdom.

What did he do? He appointed the servant a guard at the city gate and told a minister who was a skilled joker to pretend to rebel against the kingship and wage war to conquer the house while the guards are unprepared.

The minister did as the king had commanded, and with great wisdom and craftiness pretended to fight against the king’s house. The servant risked his life and saved the king, fighting devotedly and bravely against the minister until his love for the king was evident to all.

Then the minister took off his clothes and there was great laughter (for he had fought so fiercely and bravely, and now he realized that there was only fiction here, and not reality). They laughed the most when the minister told of the depth of the imaginations of his cruelty and the fear he had envisioned, and every single item in this terrible war became a round of laughter and great joy.

Yet, in spite of everything, he is still a servant and is not scholarly, and how can he be raised above all the ministers and the king’s servants?

Then the king reflected and said to that minister that he must disguise himself as a robber and a murderer and wage a clandestine war against him. The king knew that in the second war he would display wondrous wisdom and merit standing at the head of all the ministers.

Hence, he appointed the servant in charge of the kingdom’s treasury. The minister now dressed as a ruthless killer and came to loot the king’s treasures.

The poor appointee fought courageously and devotedly until the cup was full. Then the minister took off his clothes and there was great joy and laughter in the king’s palace, even more than before.

The details of the minister’s tricks aroused great laughter since now the minister had to be more clever than before because now it is evidently known that no one is cruel in the king’s domain, and all the cruel ones are but jokers. Therefore, the minister used great craftiness to acquire clothes of evil.

Yet, in the meantime, the servant inherited “wisdom” from after-knowledge, and “love” from foreknowledge, and then he is established for eternity.

In truth, all the wars in that exile are a wondrous sight, and everyone knows in their kind interior that it is all a kind of wit and joy that brings only good. Still, there is no tactic to ease the weight of the war and the threat on oneself.

I have elaborated on this to you face to face, and now you have knowledge of one end of this allegory, and with the Creator’s help you will also understand it on its other end.

But the thing you want to hear me speak about the most is one to which I cannot answer anything. I have also given you an allegory about this face to face, for “the kingdom of the earth is as the kingdom of the heaven,” and the true guidance is given to the ministers.

Yet, everything is done according to the King’s counsel and His signature. The King himself does no more than sign the plan that the ministers devised. If He finds a flaw in the plan, He does not correct it, but places another minister in his place, and the first resigns from office.

So is man: a small world behaving according to the letters imprinted in him, since kings rule the seventy nations in him. This is the meaning of what is written in the Sefer Yetzira [Book of Creation]: “He crowned a certain letter.”

Each letter is a minister for its time, making evaluations, and the King of the world signs them. When the letter errs in some plan, it immediately resigns from office, and He crowns another letter in its place.

This is the meaning of “Each generation and its judges.” At the end of correction, that letter called Messiah will rule. It will complement and tie all the generations to a crown of glory in the hand of God.

Now you can understand how I can interfere with your business of state, that have already …kings and judges, and each must uncover what he has been assigned to uncover. The ferry of unification … he does not want to correct them; I will correct them, nonetheless. And yet, all will become clear through incarnations.

Because of it, I yearn to hear all your decisions in their every detail, since there is profound wisdom in every detail, and if I heard some fixed orders from you, I would be able to fill them and delight your heart.

Know that it is very difficult for me to hear your language, for you have no permanence in the names and their meaning. Hence, I will open for you a door in the meaning of the appellations, and you will measure for me the sentence of your wisdom. In this way, I will be able to follow your intention through.

Therefore, I will set the appellations as I have seen from all your letters, to establish between us permanently, to know all that you will write without any scrutiny, like signs on wine-jars.

We shall begin from the root of all roots and reach the very end. Five degrees are marked in general: Yechida, Haya, Neshama, Ruach, Nefesh. All these are grouped together in the correcting body. Yechida, Haya, and Neshama are above time, and though they are found in a creature’s heart, they are regarded as surrounding from afar. They do not come in a body during its correction, for a root, Rosh, Toch, Sof [respectively: head, interior, end], is discerned in the hidden source, too.

The Rosh is the root for the Yechida; it is Ein Sof [Infinity]. There, even in its place, its light is undisclosed, and everything is nullified as a candle before a torch.

Afterward, the root of the Toch, and it is the root for Haya. This is the meaning of the light of Ein Sof, meaning the appearance of His complete light. While in time, this light is attained only as its sustenance, and this is why it is called the “root for Haya.”

Subsequently, the root for the Sof, and it is the root for the souls. It is just as in the beginning, Ein Sof. Here, an upper veil spreads, and the time begins in the form of “six thousand years the world exists, and one is ruined.” This is called Ruach, Nefesh, and their root is adhered to the Neshama.

However, they also expand below as Torah, which is a spirit of life, and Mitzva [commandment], which is the Nefesh. This Nefesh is the permanence, stillness, the embracing force that strengthens the body in a permanent state by the force of females imprinted in this Nefesh.

This Ruach blows the spirit of life and the light of Torah in the image of the female. Its root explains the meaning of “and breathed into his nostrils the breath of life; and man became a living soul.” This pertains to the spirit that rises to the soul and receives from it life in the light of the King’s face, bringing this life to the soul, which at that time is called a “living soul.”

This is also the order in all the Zivugim [couplings] of the seven females of the Rosh, and the two below in the Nefesh. This is the meaning of “God places the lone ones in the house,” meaning when the force of the females appears, by “All the glory of the king’s daughter is inside.”

The primary corrections and the work are to reveal the forces of the soul, which The Zohar calls “the upper world.” This, too, belongs to the hidden source, as the root of the end, and every Zivug [coupling] is the manifestation of one light in the reality of the upper world. This is the meaning of “We whose sons are as plants grown up in their youth,” meaning the Ibur [impregnation] in the upper world. By the Zivug … to the lower ones … so it came upon His thought, and the end of the Rosh, the hidden source, will complement all the lights … a continuation from the book, Treasure of Knowledge.

The mind itself is man's soul and the whole of man, for in this he is defined entirely. What emerges from it is its clothes and those who serve it. Some are its branches, and some are considered alien to it.

This force, though it is in his soul, he will still not see it; it is concealed from any living thing. Do not wonder about this, for the eye controls and is the most important among all senses. Yet, one never sees oneself, but only feels one’s existence in a way that sight would not add to them any knowledge. Hence, nothing was created in vain, for they are sensations to them and there is no need to add to the sensation.

There is also the mental power, which is the man’s self. It is not given in any discernment in the senses, for the sensation of one’s existence is quite sufficient, and no person will not suffice for one’s own existence and demand testimony to his senses (and the reason that there is no feeling without movement, meaning that sometimes the sensation stops and there is no movement in his self, so it is more like absolute awareness). It is a grave mistake to resemble the form of the essence of the mind to a form of concept gripped in diminution by the mind’s eye. This is utter falsehood, for this concept is like a light that emerges and operates. Its light is felt as long as it is active until it ends its activity, and its light vanishes.

From this you learn that the concept sensed while active is but a small and feeble branch of it (the essential sensation is considered knowledge, for the power to sense is also a sense, a consequence, and does not need the essential feeling).

It is not at all like the essence, neither in quantity nor in quality, like the beaten stone that displays sparks of light that are renewed by the general embracing force in the stone, although in the form of the embracing force in it there is no light at all. Also, the core of the mind is the comprehensive force in man, and various branches stem from it, as in heroism and power, heat and light, according to the laws of the operated action.

Although we refer to it as the “mind’s soul,” or the “core of the mind,” it is because the mind is also a branch of it, the most important in the world since “One is praised according to his mind.”

Since one does not give that which he does not have, we thus define it as “mind,” meaning at least no less than the sensed mind, as it is a branch and a part of it. It reigns over all her branches and swallows them like a candle before a torch. The mind does not connect in any action, but the various actions connect and become fixed in the mind.

One discerns that all of reality is but its servants, both in discipline, and in order to improve it, for they are all lost, while the mind in general develops. Hence, all our engagements are only in the ways of the mind and its ambitions, and more than that is not necessary.

Yehuda Leib

M. Laitman: (27:59) Does anyone want to say anything about this letter?

Question (Petah Tikva Center): (28:18) There is a special taste in this letter, that Baal HaSulam speaks about the modes of creation at the beginning of the letter. How the Creator works with the person, he changes the ministers, changes the letters, fires them, on His uniqueness. I remember at the beginning of the study you would also speak of the modes of providence, how the Creator works on a person, and I suddenly feel as if something disappeared, something is lacking to speak of the Creator, how He works on a person, how He leads him, it seemingly disappeared from the discourse.

M. Laitman: How many years went by since then?

Student: Many.

M. Laitman: That's it. So, I think that it already exists, it should be in the people who study. This is why I do not go back to that same style.

Student: But this letter awakens this place to the Creator.

M. Laitman: Yes, it is true.

Question (Petah Tikva Center): (30:05) He describes here in the story that the King does nothing but sign the plan. That is the whole thing and I ask you, Rav, we say that behind every friend stands the Creator and all the actions that we do it’s to tell ourselves that every action the friend is doing here, the Creator signed over it and it is the Creator's action. I cannot see it otherwise according to what Baal HaSulam says here.

M. Laitman: Yes.

Student: So, how do I come to the faith or belief that the Creator truly signed this action, that it is truly His action?

M. Laitman: That There Is None Else besides Him.

Student: Correct.

M. Laitman: Well, so we need to think about that, and add the Creator's action to everything that was done, and this joining is our correction.

Student: In each moment I have to see that, the end of the actions in the initial thought.

M. Laitman: Yes, let it be so.

Question (PT 22): (31:25) What does it mean to be adhered to the private Providence?

M. Laitman: To feel that from time to time you shift from state to state according to Providence that opens up before you. And this is how you go over it; that each and every moment you feel that the plan of your life becomes disclosed according to the plan of creation.

Student: He is asking, what are the signs in the work of men?

M. Laitman: Those signs or letters are the incidents, those forces that a person discovers that they come to him and pull him from state to state.

Question (Women PT 33): (32:54) After the allegory of the slave, it says here I extended this face to face, and now you have knowledge of this allegory on one end, and God willing you will understand the other end as well. What is the other end of the allegory of the slave that is intimated here?

M. Laitman: From the fact that the Creator becomes revealed on the one hand according to the plan and on the other hand as hidden and the person needs to complete it. Okay?

Question (Petah Tikva Center): (33:44) Why does this letter lead a person to see himself in the other?

M. Laitman: This is how it is built.

Student: Why do they hide from a person his true identity?

M. Laitman: So that he can discover it.

Student: Very well, thank you.

Question (Petah Tikva Center): (34:18) What is the difference between the light and the vessel? What kind of knowledge does the vessel attain over the light?

M. Laitman: Through the actions of the vessel, the light becomes revealed. That it influences the vessel, it exists inside of the vessel, to where it directs it, etc.

Student: We receive education, meaning our mind is educated about our vessels or about the light?

M. Laitman: Through the vessels we can speak about the light.

Student: Whenever you try to separate the light and the vessel, it's impossible. We can't distinguish what we're learning about, the qualities of the vessel or the light, which qualities of the vessel or those of the light. You can't separate the two.

M. Laitman: But from within the vessels, we discover the light. There is no light. We never attain or feel the light but rather, the different forms of the vessel and the changes in them, we understand it as light.

Student: Everything the vessel feels, you can say that this is the quality of the light, You can project that, that's the quality of the light?

M. Laitman: Yes, ultimately, certainly so.

Student: The goal is for us to attain a feeling of adhesion that's more exalted, that is above the vessels and the lights?

M. Laitman: Not above it, it is the connection between the vessels and the lights.

Student: But seemingly, the Creator's goal is that the encounter between the light and the Kli should also give birth to something emotional, a matter of adhesion that that's the goal.

M. Laitman: This is exactly what the light does inside the vessel.

Question (Petah Tikva Center): (36:28) He says, although he found out this knowledge, in the time of need he won't be able to rule that and determine it to a scale of merit. How to control the knowledge in the present and not in the past?

M. Laitman: To try to feel the Giver, and out of delving in His actions, try to detect which way He is pulling you.

Student: Can you feel the presence of the Creator in this moment? How are you operated, as a created being?

M. Laitman: We don't discover the Creator but only out of us tracking, monitoring His actions, through His actions on us. This is how we discover Him.

Student: Our aspiration is to feel somehow that He is activating me?

M. Laitman: That too.

Student: He writes here, one letter makes a mistake, he dismisses him, and he resigns from office and crowns another letter in his place. If the King established the quality of the letter and its future flaw, why does He need to replace it with another letter? Was there a flaw in the letter if He planned it so?

M. Laitman: The King relates to the created beings that they need to discover Him, and therefore He manipulates them until they are qualified to discover His intention. Not the action itself but His intention.

Student: What's His intention?

M. Laitman: The thought of creation. The thought of creation. Meaning that the Creator wants to do this and that because, etc. What is it that He wants out of it?

Student: How can a person detect the Creator's intention?

M. Laitman: Bit by bit, until the Creator opens up to him more and more. In our world, we can't discover even the intentions of the friend but in spirituality, we can.

Student: If this is concealed, how do you detect the intention, even the friend's?

M. Laitman: Our whole work is to arrive from concealment to revelation.

Student: What opens it up to you? What reveals to you from the concealment?

M. Laitman: The force of faith. The force of faith. That I get closer, and I give myself to the Upper One.

Student: Last question. Why does Baal HaSulam rebuke his student for not writing to him for two months? Baal HaSulam wrote four letters to him, what is this calculation of the Kabbalists with his student?

M. Laitman: We don't know. These are calculations that are above our mind. This is how a Kabbalist sees it.

Question (Petah Tikva Center): (41:15) In the allegory of the slave and the King, what is the war about? What is the essence of the war?

M. Laitman: The war is of the slave with the obstructions that stand before him that disconnect him from the King.

Student: What does he want to get out of this war?

M. Laitman: In his war, he wants to destroy all of these obstructions and reach the revelation of the King.

Student: What does he mean to destroy?

M. Laitman: Well, to cancel them. There are those that he cancels, there are those that above them he connects with the King; there are many degrees in that, the way that he uses the obstructions, the disturbances. Maybe he destroys them, kills them, or breaks them, or keeps them in the opposite manner, etc. It depends on the degree that he is in, in that war.

Student: Why, in the revelation that everything is done by the King, why does that evoke joy in him?

M. Laitman: Because now he is connected with the King. Even though it is not through a pleasant feeling, but nevertheless, it does come from the King. It is like a person in our world that receives some letter, and even though the topic of the letter is not so pleasant, but because he received it from a beloved friend, he is happy. There are two things here and one has to correct only the unpleasant part.

Question (Petah Tikva Center): (43:52) What is that the kingdom of the earth is like the kingdom of heaven?

M. Laitman: The kingdom of the earth is what people decide; the kingdom of heaven is what the Creator decides.

Student: Later he gives the allegory and then he speaks a lot about the mind. He equates it to the King, he makes a parallel between the mind and the King, that the mind being a type of King, is it correct to look at it this way?

M. Laitman: I am not certain.

Student: So, what is he trying to say with the second part where he says that the soul is the mind's essence, everything is revealed there?

M. Laitman: Yes. This is how it is revealed to a person.

Student: Maybe the question is through which actions can we find parallels between the actions on the mind, the actions that appear to men and the upper actions?

M. Laitman: Well, bit by bit, it opens up to a person; It doesn't come from the mind, from the intellect, It comes out of the investment.

Student: So, why does it place so much weight on the mind? As if through the mind everything is revealed, the connection with the Upper One.

M. Laitman: Because this is how a person perceives it. This is how a person perceives, everything that we perceive from a higher degree is revealed to us in our mind.

Student: And from the mind, where is it revealed? How does that descend?

M. Laitman: Well, we will learn more about it.

Question (Petah Tikva Center): (45:59) All those ministers that make a plan, and the Creator checks them, and if there is a flaw, He replaces the minister. What is that process?

M. Laitman: The forces of nature.

Student: Something a person reveals in himself? Is there some intervention by men or does it have nothing to do with inner work?

M. Laitman: No. This is how it is arranged.

Question (Petah Tikva Center): (46:30) About the war that a slave wages and says that the appointee fought bravely and with devotion until his love for the King was revealed to all.

M. Laitman: Yes.

Student: And then Rabash writes elsewhere, that the war is for the glory of His name. It sounds like the war is not on the connection with the Creator but on justifying the Creator, or the exaltedness of the Creator. Not necessarily in His eyes but that's a question: What does it mean for the sake of His glory? What is the correct war?

M. Laitman: To elevate the Creator above all of the states that a person must go through towards the revelation of the Creator, until he discovers Him.

Student: Here, he needs to prove his love to the Creator, seemingly, that's why He does all this. It's as if the Creator places a person in states where he can prove or disclose to all his adhesion, or his desire to be adhered to the Creator.

M. Laitman: Yes.

Student: Meaning he's already in adhesion, but now he has to prove it, to disclose it to all.

M. Laitman: Yes.

Student: The intention here in the work is to stay adhered to the Creator above all the states. Is this the war, or is it something beyond that?

M. Laitman: No. To be adhered to the Creator in all the states that the Creator evokes.

Student: Even if it remains inside, meaning man's adhesion, you don't need to disclose it externally. The question is, should one keep the adhesion inside, or do you have to prove all your vessels that you love the Creator? I don't know if I'm able to convey it clearly enough. There's a matter of giving it internally, and there's the need for it to sort of expand throughout.

M. Laitman: Yes.

Question (Petah Tikva Center): (49:28) Why should it be before everyone's eyes if there's a certain relationship between the Creator and the created beings, why is it important that others will see this relationship? If He wants to give Him something, why should others see it?

M. Laitman: That's a vessel where there’s filling and the vessel has to be complete, whole.

Student: So, if we're talking about a vessel, what is the vessel of the discernment after he proved that he fought, there is a certain vessel that becomes revealed, a new vessel, after he fought, that did not exist before?

M. Laitman: It's a special desire that's not revealed in him that he can reveal the Creator with all his might.

Question (Petah Tikva Center): (50:33) He writes to the student, and he tells him that in each and every detail there is great wisdom concealed in him. And if I would hear from you about some fixed orders, I would be able to fill them and make your heart rejoice. What is this deep wisdom that exists in each and every detail? What wisdom?

M. Laitman: Inner light that's revealed. Inner light that's revealed in the actions of the student, by the actions of the man that advances and reveals the Creator.

Student: And he gives him advice here that if I would hear from you about some fixed orders, it seems to be advice for the work. What does it mean about our work, how should we build those fixed orders?

M. Laitman: Just as each one of you understands from the letter; that's how we need to build ourselves, to connect with one another, to multiply and grow our impressions and to reach their internality.

Student: What does it mean, orders? What does it mean that things are organized in such an orderly manner so that we can understand things, feel them?

M. Laitman: We operate within nature's system, and we reveal that system.

Student: How do we discover? With our mind, by observing. How do we discover?

M. Laitman: No, we discover it using one's emotions and feelings that's revealed in the system, and we understand it through the feeling, but in a way where that brings us a mental image.

Student: The very fact that we search for how the rules, the laws operate, this will already be revealed to us, because many times you try to discover the laws and the rules, and you don't discover them. So, is it correct that the revelation comes in an indirect way, sometimes seemingly completely unrelated?

M. Laitman: Yes.

Student: Why is it so?

M. Laitman: That’s above our knowledge.

Question (Turkiye 2): (54:00) What are the letters within the person, and how can a person use these letters to aim himself to the Creator?

M. Laitman: Letters by arranging our vessels, we can use them to reach in a certain order, the light, we can reach the source.

Question (Kyiv 1): (54:47) You said that we should try to feel the Giver in all His actions and observe in which direction he is leading us, that's what I heard from you. So, how can we observe which way the giver, the bestower is leading us?

M. Laitman: Here, it is the choice of man. It's not that important what the Creator is doing with me because I'm checking that in my ego as well. But the fact that the Creator is doing it with me, and I wish to be in adhesion with Him. That's why, both in the pleasant and the unpleasant actions, I need to be adhered to Him and from that I reach an understanding. Not that I understand and then I'm adhered to Him; I am adhered to Him, and then from that I begin to attain the inner wisdom.

Student: What does it mean that I reach adhesion with Him above all the states that I go through?

M. Laitman: That's how it is, the connection with the Creator, adhesion with the Creator, unification with the Creator. This was made for the highest state, the highest feeling that can come to a person.

Question (Moscow 7): (57:03) A question about the text, it says here that the servant acquires wisdom from the after knowledge, and knowledge from the foreknowledge and then he's set up for eternity. How to understand it?

M. Laitman: Out of the actions that pass over a person, he connects them, this with that and this with that. And beginning, the end of every action with the beginning of the next action, and the beginning of every action with the end of the preceding action. And he sees and accordingly attains an inner quality, the inner attitude of the Creator that is taking him through all the states; and from that he learns about the Creator.

Question (Moscow 7): (58:22) Later on, Baal HaSulam writes, in truth, all the wars in the exile are a wondrous sight. And it says here that still there is no tactic to ease the weight of the war and the threat on oneself. This means that here the teacher tells the student that in spite of everything, there is always a challenge that you face. A task that you have to reach the right decision, to make the choice.

M. Laitman: Keep going.

Student: So, there is a question. It turns out that the whole method relates to the fact that a person has to get rid of all kinds of biases that he has or preconceived ideas about how the Creator relates to him. So, the question is what can help us to get rid of or to fight with self-pity, as our greatest problem in the work?

M. Laitman: Only the connection between us and the mutual help in which the force of the Creator is revealed.

Student: You said that we have to tie the act in the beginning and the act in the end. How can we tie the act in the end if we are still an unripe fruit?

M. Laitman: So, be ripe.

Student: Or relate the present state to whatever preceded it?

M. Laitman: You will learn about that.

Question (Women Almaty 3): (01:00:18) What does it mean complete annulment towards the upper force that manages us with our consent?

M. Laitman: It means to cancel yourself, to annul yourself to such an extent that I accept the action of the Creator on me and my group in the complete, whole form.

Student: Yesterday, I tried to scrutinize for a long time and wasn't successful. What manages us is the Sof of the Partzuf, the end, it's the root of the lights of Haya, Yechida, and Neshama. But what manages us, again, is the Toch of the Partzuf; the Sof of the Partzuf and the Toch and the Rosh are not revealed as a source of our management. What does it mean that the Sof of the Partzuf manages us? And what will happen when the Toch and Rosh of the Partzuf will manage us?

M. Laitman: I don't know.

Question (Woman Heb 1): (01:01:41) He tells the student that if one letter makes a mistake in the plan, if it makes a flaw, the Creator replaces it. How can it be that a force of nature errors, creates a flaw?

M. Laitman: In order to teach us, in order to teach us.

Student: But there is no wholeness in all of the Creator's actions?

M. Laitman: That is, specifically, the wholeness where He can reorient us however He wants.

Question (Turkiye 4): (01:02:23) It says in the article, however, only to the true servants of the Creator does the knowledge of private Providence open. How can we be the true servants of the Creator?

M. Laitman: Slowly, by gradually coming closer we will discover the names of the Creator until we reach a true name.

Question (Hadera 1): (01:03:16) In the allegory of the servant, does Baal HaSulam teach us how the Creator works with us in three lines?

M. Laitman: It is possible.

Student: Beginning with Katnut, smallness, and then He takes us toward the left line. And in the end, there is the revelation of Hochma in the middle line?

M. Laitman: Perhaps, yes.

Question (Hadera 1): (01:03:46) I also have a question about the revelation that the wisdom from after knowledge and love from before knowledge. What does it mean that in the beginning, before-knowledge, in the beginning of the action, we discover love?

M. Laitman: When does he attain it?

Student: It says that he attains wisdom at the end.

M. Laitman: When he gets to the end, he discovers that from the beginning, the Creator was treating him with absolute love.

Student: What does it mean that the love opens from the beginning?

M. Laitman: It opened, but he, the person, does not feel it.

Question (Beer Sheva): (01:04:48) There are a few quotes here, and I will quote. It says the self of the mind is man's soul. In the next paragraph, it says, the eye does not rule, that there is no need to add to the feeling of sensation. And later on, it says, the feeling of the self cannot be discerned in the senses. On the bottom, it says, the main force in the person is the core of the mind. Then it says, the mind itself does not connect to any action, and in spite of that, all of the actions are actually established or determined in the mind. So, my question is with respect to all of these definitions, what does it mean about us? What do we attain, what do we search for? So, the mind is the essence of the core of man, the sight doesn't matter. The feeling, the sensation is important. What does Baal HaSulam want to tell us?

M. Laitman: We attain the Creator as the Good Who Does Good over everyone, to everyone, in all states, from the lowliest to the best. And it all stems from the Creator's absolute love.

Student: I just wanted to add, if I may, what do we attain besides the revelation of the Creator from the aspect of feeling, sight, mind, intellect? What is the interface of all of these aspects? Where each one of them seems isolated towards the revelation of the Creator?

M. Laitman: That they all connect in one understanding, one attainment, one connection of adhesion, that's it. Reader, what's next?

Reader: Next, we have a letter by Rabash.

M. Laitman: One more?

Reader: A letter by Rabash. Now we read a letter by Baal HaSulam. Now we will read a letter by Rabash, Letter 57. So, we'll move on to the next part of the lesson. Before that, let's sing a song together.

Song: (01:07:21)

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