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

Daily Morning Lesson: October 3, 2025

Part 1: Recorded Lesson – Sep 19, 2021

Baal HaSulam. Shamati 1. There Is None Else Besides Him

Reader: Hello, friends. We will open the lesson with a special lesson on the topic There's None Else Besides Him. This is from Baal HaSulam Shamati 1, There's None Else Besides Him; that's the article, we'll enter the lesson together. This is a lesson from September 19, 2021.

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Reader: Hello, we are reading from the writings of Baal HaSulam, the articles of Shamati, Article Number One, There's None Else Besides Him. You can find it in the study materials tab in the Arvut system. You can also send questions, relevant questions may be aired during the lesson. Shamati 1, There's None Else Besides Him.

M. Laitman: Today, we are learning—our entire lesson – is in memory of our teacher Baal HaSulam who opened up the doorway for coming closer to the Creator, knowing the Creator, adhering with Him. Today, all day long, we are especially learning everything he wrote about the topic of connection between us and with the Creator. That is his entire ideology and his intention in this ideology, so we wish to read in the opening of every morning lesson the collection of articles from the Book of Shamati, what Baal HaSulam spoke and Rabash wrote. In the beginning of the lesson, we're going to read from this notebook one by one, all the articles. Let's hope that it will open our hearts to one another and from our common hearts to the Creator and that is how we will advance.

Reader: Shamati Articles, Article Number One: There's None Else Besides Him.

M. Laitman: I just want to add, we'll try to read it from the source and we'll try to be connected as much as possible inside our hearts, inside the general heart which we wish to offer to the Creator so He can clothe in it and be delighted in us.

Reading: (03:27) Baal HaSulam. Shamati 1. There Is None Else Besides Him

I heard on Parashat Yitro, 12 Shevat, February 6, 1944

It is written, “There is none else besides Him.” This means that there is no other force in the world that has the ability to do anything against Him. And what one sees, that there are things in the world that deny the upper household, the reason is that this is His will.

This is deemed a correction called “the left rejects and the right pulls closer,” meaning that what the left rejects is considered a correction. This means that there are things in the world that, to begin with, aim to divert a person from the right way, and by which he is rejected from Kedusha [holiness].

The benefit from the rejections is that through them a person receives a complete need and desire for the Creator to help him since he sees that otherwise he is lost; not only is he not progressing in the work, he even sees that he regresses. That is, he lacks the strength to observe Torah and Mitzvot [commandments] even Lo Lishma [not for Her sake], for only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.

And he, who always feels that the shattered is greater than the whole, meaning that there are many more descents than ascents, and he does not see an end to these states, and he will forever remain outside of holiness, for he sees that it is difficult for him to observe even in the slightest bit, unless by overcoming above reason. But he cannot always overcome, so what will be in the end?

Then he comes to the decision that no one can help but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart and truly bring him closer to eternal Dvekut [adhesion] with the Creator. It therefore follows that all the rejections that he had were all from the Creator.

This means that it was not because he was at fault that he did not have the ability to overcome. Rather, for those people who truly want to draw near to the Creator, so they do not settle for little, meaning remain as senseless children, he is therefore given help from above so he will not be able to say, “Thank God, I have Torah and Mitzvot and good deeds, and what else do I need?”

Only if that person has a true desire will he receive help from above, and he will always be shown that he is at fault in the present state. Namely, he is sent thoughts and views that are against the work. This is in order for him to see that he is not in wholeness with the Creator. As much as he overcomes, he always sees that he is farther from holiness than others, who feel that they are in wholeness with the Creator.

But he, on the other hand, always has complaints and demands, and he cannot justify the Creator’s behavior, the way He behaves with him. This pains him: Why is he not wholly with the Creator? Finally, he comes to feel that he has no part in holiness at all.

Although he occasionally receives an awakening from above, which momentarily revives him, soon after, he falls into the place of baseness. Yet, this is what causes him to come to realize that only the Creator can help and really bring him closer.

One must always try and adhere to the Creator, namely that all his thoughts will be about Him. That is to say, even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely that there is another authority that prevents him from entering the Kedusha [holiness], that can bring benefit or harm.

That is, he must not think that there is a force of the Sitra Achra [other side] that does not let a person do good deeds and walk in the ways of the Creator. Rather, all is done by the Creator.

The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot [shells], that person is in a state of “serving other gods.” It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, he is committing a transgression.

Furthermore, one who says that man has his own authority, that is, he says that yesterday he himself did not want to follow the Creator’s ways, this, too, is considered committing the transgression of heresy, meaning he does not believe that only the Creator is the leader of the world.

But when he has committed a transgression, he must certainly regret it and be sorry for committing the transgression. But here, too, we should place the pain and sorrow in the right order: Where does he place the cause of the transgression, for this is the point that should be regretted.

Then, one should be remorseful and say, “I committed that transgression because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth.” That is to say that the Creator gave him a desire and craving to amuse himself and breathe air in a place of stench.

(You might say that it is written in books that sometimes one comes incarnated as a pig. We should interpret this as he says, that a person receives a desire and craving to derive vitality from things he had already determined were litter, and now he wants to receive nourishment from them).

Also, when one feels that now he is in a state of ascent, and feels some good flavor in the work, he must not say, “Now I am in a state that I understand that it is worthwhile to be a servant of the Creator.” Rather, he should know that now the Creator favored him; hence, the Creator brought him closer, and this is why now he feels a good taste in the work. He should be careful never to leave the domain of Kedusha and say that there is someone else who operates besides the Creator.

(But this means that the matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Creator has favored him and afterward did not.)

Likewise, when he regrets that the Creator does not draw him near, he should also be careful that it would not be in relation to himself, meaning that he is removed from the Creator, for by this he becomes a receiver for his own benefit, and a receiver is separated. Rather, he should regret the exile of the Shechina [Divinity], meaning that he is causing the sorrow of the Shechina.

One should imagine that it is as though a small organ of the person is sore. Nevertheless, the pain is felt primarily in the mind and in the heart. The heart and the mind are the whole of man, and certainly, the sensation of a single organ cannot resemble the sensation of a person’s full stature, which is primarily where the pain is felt.

Likewise is the pain that one feels when he is removed from the Creator. Since man is but a single organ of the Shechina, for the Shechina is the common soul of Israel, hence, the sensation of a single organ is not like the sensation of the general pain. That is, there is sorrow in the Shechina when the organs are removed from her and she cannot nurture her organs.

(We should say that this is as our sages said: “When a man regrets, what does the Shechina say? ‘It is lighter than my head.’”) By not relating the sorrow of remoteness to himself, he is spared falling into the trap of the desire to receive for himself, which is considered separation from the Kedusha.

The same applies when one feels some closeness to Kedusha, when he feels joy at having been favored by the Creator. Then, too, he must say that his joy is primarily because now there is joy above, in the Shechina, at being able to bring her private organ near her, and that she did not have to send her private organ out.

And one derives joy from being rewarded with pleasing the Shechina. This is in accord with the above calculation that when there is joy to the part, it is only a part of the joy of the whole. Through these calculations, he loses his individuality and avoids being trapped by the Sitra Achra, which is the will to receive for his own benefit.

Although the will to receive is necessary, since this is the whole of man, since anything that exists in a person apart from the will to receive does not belong to the creature, but we attribute it to the Creator, but the will to receive pleasure should be corrected to work in order to bestow.

That is, the pleasure and joy that the will to receive takes should be with the aim that there is contentment above when the creatures feel pleasure, as this was the purpose of creation—to do good to His creations. This is called the joy of the Shechina above.

For this reason, one must seek advice how he can bring contentment above. Clearly, if he receives pleasure, there will be contentment above. Therefore, he yearns to always be in the King’s palace and to have the ability to play with the King’s treasures, and this will certainly bring contentment above. It follows that all his longing should be only for the sake of the Creator.

M. Laitman: (19:00) This is not an article, that's how Baal HaSulam spoke and Rabash wrote. And, typically, he did not write while Baal HaSulam was speaking to him but after Baal HaSulam finished speaking, and they parted ways, Rabash went to his place and he sat there and wrote it down. Imagine what it's like to hear such a speech and then according to the memory in the heart and in the brain. According to the impression, the inspiration that he received, to write down word for word what the teacher said – how special that is. That's how he wrote all the articles in Shamati, Baal HaSulam did not want anyone to write while he was teaching because then a person doesn't think about what he is hearing. He had to write it down only after hearing him and this was the greatness of the Rabash, that was able to hear his father, and then go back and repeat it, word for word, and write it down. We're talking about a very special connection he had with his father.

Okay, we wish to rekindle your attitude towards those articles, and later during the day you'll speak about them, and in this way we'll advance. Nevertheless, to constantly be in contact with the articles of Shamati, which is the main thing, really. I did not know about those articles, nobody knew about those articles. But after about six months of studies with Rabash, he called me over and he gave me one article, then another, eventually the entire notebook. I, immediately, made photocopies of it and brought it back because he would constantly open it and delve into it, he would renew various states through it. Because in the articles of Shamati, Baal HaSulam describes all the states that we go through, all the spiritual states—how from Lo Lishma we come to Lishma, from below reason we come to understand what is above reason until we come to the complete adhesion in the Creator. That's why such articles are very special Torah for anyone who wishes to be in adhesion with the Creator. Of course, there are other methods and they existed before Baal HaSulam, as it's written, There are many paths to the place. The place means the Creator. But in our time, for our generation, I don't think there's anything that could be more beneficial than those articles, which are essentially a concentrated method of the Baal Shem Tov. The system that we are studying – the system of the worlds – which comes to us from the words of the ARI. We have these two foundations: Baal Shem Tov, the words of the ARI through Baal HaSulam and Rabash made the connection between Baal HaSulam and us.

Today, we have a special day, we commemorate the day of passing, the departure of Baal HaSulam, Rav Yehuda Ashlar. That's why we focus on it and we started to read the Shamati articles and we're going to continue reading them each morning, the first part of each morning lesson. I recommend throughout the day to repeat, as many times as you can those articles, write down your questions, it's good—short questions on topic as much as possible. And we're going talk about it and scrutinize it until it's clear what are those questions that will help us move from ourselves to the Creator.

Question (Kyiv): (25:38) The connection between Baal HaSulam and Rabash is what allowed Rabash to write these articles accurately. What kind of connection is that?

M. Laitman: We don't know about it but it's the connection between a teacher and a student, and the work between them called, Peh a Peh, mouth-to-mouth according to the common screen. When the teacher says something, he feels it and these things pass through him. And if the student is connected to him in the common screen, then he goes through the same things the teacher is going through. And it remains with him as a Reshimo; that's why after the lesson, even though he's no longer in contact with the teacher as he was during the lesson and practice, he has Reshimo, recollections, records in him. And he can use them to restore those states he was in, and thanks to the teacher he was cleaved to, he is in them. This way he was able to write down word for word what was said, there's no problem here. We know about those things because all the teachings that came 2,000 years ago, longer than that when the temple existed—some people were studying in this academy that existed from between 1,000 years before current era and all the way to the destruction of the second temple around zero of the current era. A thousand years, they would study without books. There was no need to write anything, they did not write. There was special individuals who would write, but the students and the teacher would sit without books, and whatever the teacher said, the students had to remember and had to hear and remember each and every detail and that's how they would study.

To us, it seems strange, how can that be, but that's how people used to study. That's why we have many such depictions describing Rabbi Akiva sitting on a rock, under a tree. Around him were his students and he was teaching, explaining and they would listen. In this way, as much as they could incorporate in him and, accordingly, they'll be able to understand the essence of his words, and his very words themselves and they could, in the entire Torah that they studied in this way. Meaning the method of the revelation of the Creator to a person in this world, is the meaning of Torah. They would learn it day in, day out, more and more and everything would get absorbed by their desires – their connection, and that's how it would build them until whatever the Creator had said—it lived in them. It was called, the Torah of Life, and it's that source, that true Torah that existed in this way from Moses onward until the shattering of the Temple. This is called, Until the vessel was destroyed – the connection between them – and they were not capable of being connected and connected to the teacher.

(30:43) But all those years from the Exodus, receiving of the Torah. And up to the shattering of the Temple, it's a bit more than a thousand years, then they would learn everything by heart. Only later because they fell from the degree of adhesion between them and the teachers also fell from their degree. During the times of Rabbi Akiva and beyond, then they started to write. Before that, it was forbidden to write because as it says, everything said, write it, inscribe it on the tablet of your heart. You have to write it on your heart, on your desires because everything is talking about the connections, the changes in the desires. So, go ahead, put it into the system of your desires and accordingly build yourself with each day. This is the meaning of the Torah and the way it's written about in dozens of books. Because, in truth, nobody needed those books and also there were none. What books were we talking about, everything was oral Torah. This entire method, all the supporting materials, dozens of books. But all of them were given from teacher to his students and from them to their students and so on and so forth, with such devotion, that nobody wrote like this. Kabbalists, even after the shattering – the destruction, when there was no longer any connection like the one that existed between the students and their teacher. Nevertheless, people would try to renew this type of study where you don't write, but rather it's only, write it on the tablet of your heart; you have to write on your heart, on your desires. You have to try and go through those states that your teacher describes and for it to penetrate your heart and live in your heart. This is the meaning of Torah, studying Torah, a lesson in Torah. Meaning the light that you draw, that you desire, it arranges your vessels, the Torah of light. That's how you learn and that's how you remember and that's how you memorize and that's how you write it down.

In the 15th century, Ramchal renewed this attitude—maybe later, 16th century. And I remember that my son went to the Ramchal School in Jerusalem. And my son, Uri who's in Canada and he would study those things by heart. Everything you learn, you have to memorize and because you memorize it, you can later talk about it, understand it; and gradually one advances towards the essence of the Torah. There were not that many books, even the great teachers, if they had two or three books on the shelf at home, it was considered a lot. Today, each one has at least a thousand books, a wall full of books but it wasn't like that over the years. Everything, according to the rule, Write it on your heart. Today, we have a special morning, a special lesson because all day long we're dedicating to the memory of Baal HaSulam who lived among us. Let's hope that we will reach adhesion in him and, through that, adhesion with the Creator.

Question (Moscow 7): (36:29) Rabash would write the articles after Baal HaSulam and then read these articles his whole life and then he passed them on to you. This action, on behalf of Rabash, how did it change him, you, and the closeness between you and, through that, with Baal HaSulam?

M. Laitman: I don't know yet and whatever I know, I cannot share with you because it might be true or untrue. And there are also certain things that don't belong only to me but they belong to Rabash and Baal HaSulam; so I cannot answer.

Student: I'll ask differently: We begin to read the articles from Shamati and some unique force penetrates you, changing your state from one to another. How to accept correctly what Baal HaSulam says and immediately write it in your heart without analyzing it in your mind?

M. Laitman: If all our desires, at least during the time when we're under the influence of those articles and we want those desires to be connected between us, together, between us inside the Tens. There's already a great deal of effort when we cleave them onto the Creator. Because in the Ten, even in our Tens, as much as they seem to us corrupt, broken, it only seems so to us. But if I'm trying to incorporate with and adhere to the Ten, then I'm in adhesion with the Creator because it's certain the Creator is found in those people who wish to reach adhesion with Him. Then, if I enter them, among them, I get on the path that goes to the Creator, there's no other template, other method by which I can come closer to the Creator. This is our entire work: To hear together the words of Baal HaSulam and try, in the connection between us, to discover the essence of his words. This is the shortest path, the most direct path to reach adhesion with the Creator.

Question (French): (40:15) You said the connection between us and at the end of the article he talks about the joy of the Divinity. At what height is the Shechina built? I thought it's inside the Ten and not above it.

M. Laitman: The Shechina is the place of connection between the created being and the Creator, and wherever the created being can be, the level can be in, in order to bestow, that's where he finds his Shechina.

Question (ITA 4): (41:12) Why did Baal HaSulam write so many books and commentaries for the Book of Zohar?

M. Laitman: We will need to talk separately about the Book of Zohar – the problem is that as we enter just a little bit more into the feeling of our connection with the Creator, meaning the feeling of spirituality. Then we'll enter the Book of Zohar and we'll see that it's talking about the essence of the connection between us and with the Creator. The Book of Zohar is simply a compilation of stories – or I don't know if those are the right words—different modes of connection between the created beings and the Creator in the most exalted way. There are no degrees there; we can also read the addition of Baal HaSulam, the commentary of Baal HaSulam in the Book of Zohar. But in truth the Book of Zohar is all light, and so on those who are in order to bestow in Lishma, they can open up this book. This is the meaning of opening the book, you don't simply open a book – you open it up to your heart. You can understand what it's talking about if you are identified with, if you resemble the lights and the vessels the book is presenting you.

I hope we're going to come to this book, just like now we're able to, to some extent, to read the Shamati articles since Rabash gave only two articles to all of his students. And even that, close to the time of his departure in 1978-79, and that's when he gave two articles of Shamati to his students. But the entire notebook of Shamati, he kept to himself. What I'm trying to say is the same is with us, we will gradually come closer to the internality of things.

Question (UK 1): (44:07) It seems to me sometimes that the Shamati articles are difficult to understand. Almost to the point of almost being cryptic, is there a reason for that, that they were written in such a way?

M. Laitman: They are written without any presentation for the general public, even to those who wish to reach spirituality. They are written typically for people who are already in spirituality but who wish to know how to orient themselves inside spirituality. So, these articles are certainly not for beginners in the work of entering spirituality, let alone those who are not going into spirituality, that's clear. But when we read it, we don't expect to understand anything. When we read, we expect only to draw the reforming light, how much it will influence us, correct us, that's what we need. So, even though we don't understand it with our intellect – and I understand you completely, you're a smart guy, you wish to understand, to acquire those things – but you have to soften your heart, and you have a good heart! You have to soften your heart in order for the heart to start learning the discernments on which Baal HaSulam speaks; that's why it says, Write it on the tablets of your heart.

Question (Spain 2): (46:41) A day like today, when we commemorate Baal HaSulam, is there some sort of an energy, additional energy, that can help us in our spiritual progress?

M. Laitman: Yes, on the special day, and each and every day when you remember it, yes.

Question (Merkaz 1): (47:18) Baal HaSulam writes that, We should be careful in several places in the article to not exit the authority of Kedusha. And also to, Not be sorry when the Creator doesn't bring him closer. Also it says that, Being favored by the Creator doesn't depend on the person, so what's the cautious here?

M. Laitman: What you received in order to keep and to be ready to receive an addition from the Creator.

Question (Rehovot): (48:03) In another place, we learned that the departure of the light from the Kli develops the Kli. What's the stage of development or leap that's ahead of us?

M. Laitman: We're not talking about it right now, we're talking about what we heard in Shamati.

Question (KabU 3): (48:35) Baal HaSulam says from the article that, When there is joy for the part, it's just a part of the joy of the whole. What does it mean that there is a joy for the whole, or why is it not a joy of the whole?

M. Laitman: We're all interconnected and when we come to adhesion with the Creator we feel how in this adhesion we find all the created beings, although they still can't feel it.

Question (Turkiye 3): (49:21) Do you have any good news about the revelation of the Creator? Were you able to get a feeling from Rabash about your era?

M. Laitman: What I received, I received, and when the time is right, I might share it. Or they will be revealed on their own, it's not so important. What's important is that we advance using this Torah that we follow. And that we stay on the method of Rabash, of course. This is a method, a complete method. You see how regularly, clearly, by cause and consequence, we advance with each passing day. And I hope that in the next few years we will be able to penetrate the purpose of creation, adhesion with the Creator, the revelation of the Creator to the created beings among us, and that's how we'll advance.

Question (Belarus): (51:00) To write on your heart, what does that mean, the tablet of your heart?

M. Laitman: It's not so important to us, it means to write on the desires of the heart, because the heart is the desire. So, you have to write what you hear from the teacher on your desires. So, they would function the way you hear it from your teacher. To arrange your desires in such a way that from the moment you hear it and onward. The heart will begin to work more and more according to what the teacher is telling you. That's the meaning of writing it on the surface, or the tablet of your heart, the heart symbolizes the desires. It's like on the computer, everything depends on the connection between the different bits of data – this is what the software is. So, if you connect all the data in such a way that everything works for Lishma, in order to bestow above reason and adhesion between the friends and the Creator. Then you are arranging your entire inner computer, your heart and brain, in such a way that they are directed at attaining the Creator and reaching adhesion with Him.

Question (Tel Aviv 1): (52:42) You described how before the ruin, people would study by heart and now they study from books. What's the significant difference here between the words you hear and read?

M. Laitman: The written words, you write them down because you think they will remain on paper. But when you hear it, you need to memorize it, you know you hear it only once, and you adhere to it. And when you enter into it, it will format your brain and your heart, and then it will remain with you. Everything you hear must enter and remain in you. Meaning you have to be adhered to a teacher in order to receive from him all this light, the Torah, the inner force. For it to enter you and change your vessel, desires, intentions, thoughts, qualities, that you are now receiving this calibration, this calibration from the teacher. This is the main thing, just as when a specialist comes to your piano and starts to calibrate it, calibrate all the keys – how they need to be. So should you, each and every lesson, calibrate your heart by being adhered to the Creator. And wanting for Him to perform these corrections and calibrate you according to that lesson. And from one lesson to another until you come to a state when we are ready to be cleaved to the Creator with all of our hearts.

Student: It sounds amazing, and also about language, there's also, there's the word and what it actually describes. There is this gap: The dog is not what actually a dog is. How did Kabbalists relate to that?

M. Laitman: Kabbalists would understand the internality of the word, so it wasn't difficult for them. They would try to penetrate the essence of what they heard from the teacher; and that depends on adhesion with the teacher and not on the words, themselves.

Question (Florida): (55:35) In this world, I can feel when somebody is sorrowful – the sorrow of people in this world. How can I come to feel the sorrow of Divinity?

M. Laitman: The sorrow of Shechina, for you, is the group that wishes to be in adhesion between them and with the Creator, that's what the sorrow of Shechina should be.

Student: But how can I come to feel this?

M. Laitman: Well, try to open your heart, try to be among them; try to assist the whole group with one heart. And with that heart, you will cling to the Creator, try to work with that. Sometimes this means you have to do all kinds of actions, externally, but most likely it's the work of the heart in most cases – try to soften your heart. Ask the friends how they do it, you have great friends, ask them, so that each of you doesn't close in and of yourselves, not completely. So that you don't start holding on to each other, but you should tell each other a little bit about how you want to discover the connection between you.

Question (PT 31): (57:43) In the preparation, we read that Baal HaSulam did not say any word of Torah unless he attained it first. In our conversations, we give to one another inner ideas without necessarily attaining them first. What should be the intention before I say any word of wisdom in talking with the friends?

M. Laitman: We're talking about our inspiration, impression, not about the essence of the matters. Rather our external impression, inspiration: How we're going to reach to the Dvekut, how we're trying to connect so that we don't feel any barriers between us, that's all. So, we're discussing the small corrections between us in order to be in one Kli,

Question (Santiago): (58:52) We have the text before us, like an approved method, but before the written text, how could people evaluate the words that were spoken through the words of students or teachers?

M. Laitman: Well, basically, the Kabbalists would gather students, those who wanted to come study. Also, the Creator orchestrates it, that a person who really wants, he's brought to the place, just like each and every one of you. How did you end up being with us now in the lesson in front of the computer and with us and so on? It's not us doing that, that's the upper force that wants to make a place where it can be revealed for the whole of humanity. So, He gathers those souls that are already ready for coming together and that's how we're brought, and that's what it always was – it's the same upper light that's doing this work.

Question (Turkiye 1): (01:00:26) The article There Is None Else Besides Him is very effective, why is it so? And how can we get more into this?

M. Laitman: Try, try, I don't have more to add here, this is truly a foundational article with regards to attaining the Creator. It's a foundational article in relation to creation and the Creator's attitude to creation. So, there's no more to add besides to go back to it in various states that you're in. And then from different states, personal states a person goes through, through this article, to look at all of creation and the Creator. And try to always cling to the source. Baal HaSulam, who opened it up for us; Rabash, who passed it on to us; and then especially through them to the Creator, which is the true goal.

Question (Zafon 2): (01:01:59) What is the central difference between the individual and the collective in the spiritual work?

M. Laitman: We should try to be in the collective, when we attain the collective – meaning the group – then from that, we need to long for the Creator. The more we think of that, the more we draw the light that reforms. And the light that reforms will bring us closer together, we'll begin to feel that there's nothing more important than connection with the group. And from the connection in the group, we can approach revelation of the Creator. That, He will be received in the Ten and then govern the Ten, that's what we're asking for. We want to be as the female that receives from the male towards Him, like Malchut receives from the Zeir Anpin. We want to be governed by Him, that's essentially what we want, right now: To be connected between us in the Ten, in order to, and in such a way that the Creator will descend to us, and fulfill us with all the corrections. And that we will be suitable, compatible to Him, to receive all of His light in order to bestow.

Question (Moscow 6): (01:04:05) Envy towards great Kabbalists, like Baal HaSulam, and the desire to feel what he went through, is will that bring us closer to him?

M. Laitman: Yes, it's written that, it's written, When will my deeds be fulfilled? It's reached the deeds of my ancestors. Meaning that certainly being envy at the teacher is a good thing. It advances the student, on the one hand; and on the other hand, we should realize that this whole progress is only through connection with the Ten. And if it's in a personal way from the student towards the teacher, it's ineffective and even pushes away. We mustn't do actions that don't bring the broken system back to the connected system of Adam HaRishon. Meaning Tens, Tens, Tens, which then connect to hundreds, and then thousands until we achieve the complete system. And essentially, we are the first generation of the last generation. Meaning we are the first who are now assembling the Tens from the broken kli. The shattering is apparent on all levels, even in our world before us. And we have to begin correction to assemble all the souls in Tens until we become the one that receives one, meaning we all become as one opposite the Creator who is one.

Question (Turkiye 4): (01:06:33) How can I be able to learn from you, mouth to mouth?

M. Laitman: I didn't understand.

Student: How can I be able to learn from you mouth to mouth?

M. Laitman: Mouth, Peh, means the place of the Masach – like we learn about the Partzuf – the spiritual Partzuf. And to study mouth to mouth, meaning two Partzufim connecting at a single common screen, meaning they have a shared action. They are as if in a single heart, single mind, as if connecting themselves to one. So, when there is such a connection between the student and the teacher, that's called that the student is learning mouth to mouth from the teacher. It depends on devotion. The devotion that the student is willing to do anything just to be bonded with the vessel of the teacher.

Question (Turkiye 4): (01:07:58) Also, I have another question: In the article it says, Who says that there is another force in the world, namely Klipot, that person is in a state of serving other gods. So, if the Klipot is also a servant of the Creator, how am I supposed to justify actions of Klipot as it is directly coming from Creator?

M. Laitman: Certainly, the Klipot too are in the Creator's hands, and by them he directs us, because we are all broken. And without the influence of the Klipot over us, we cannot advance towards Kedusha. This is called, Help made against thee. That, specifically through different negative egoistic forces, Klipot, worlds of Klipot – there are many such forces. Against any good there is bad, against each and every one of them. And it builds up like a pyramid to the point where the Creator is; but below, everything is broken down to good and bad. And so, we have to learn how we can be assisted by the bad forces, and use them to advance. And in truth, right now, in our state, we are certainly full of only negative forces. Only they become apparent in us, and our progress is only in connecting between us as much as possible, even mechanically, through this world. And attracting the light that reforms so that it makes the connection between us; and then it makes a bit more of a spiritual connection between us. And that gives us two states: A state where we are completely in order to receive. And a state where we have some connection in the group. If we come to a point where I see two states in front of me – I'm either separated or I am in the group – then I begin to start seeing this correct picture. This is the biggest problem, that to begin to understand that our correction is ultimately in our connection. It's easy to say and doing it is something you need to do each time, anew. But without that, there's no spirituality, there's no correction of the system of Adam HaRishon.

Student: You say that we will learn how to use evil in order to bestow?

M. Laitman: Of course, we have to learn how to use both the bad and the good – two lines, yes. Because without the ego that unfolds, we won't be able to ascend. Any ascent towards the Creator that we make is on top of an egoistic mountain that we each time rise above. That's why we call it, Faith above reason – there is reason, the Creator gives us new reason each time, and we have to rise above reason. This means the Malchut stays below, Bina is above it, then Malchut is greater, and the Bina above it is even greater. And that's how we advance. This is what's called, Climbing the mountain.

Reader: Before the next part of the lesson, let's sing.

Song: (01:12:18)

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Избранные отрывки из утреннего урока

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены