The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) November 6, 2024.
Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. Item, 121
Reader: Hello, we are reading from Kabbalist Yehuda Ashlag, Baal HaSulam's Introduction to the Study of the Ten Sefirot and we're up to Item 121. You can find the study material on our website, Sviva Tova, kabbalah.info, and the Arvut system. Likewise, you can ask questions through these platforms. Here in the study hall, anyone who wishes to ask a question is requested to stand up, hold the mic close to their mouth, and to speak loudly and clearly.
Baal HaSulam, Introduction to the Study of the Ten Sefirot, Item 121.
Item 121 (00:37) Therefore, he says that if an individual performs one Mitzva, meaning after the repentance from fear, then one is short of only one Mitzva, and “he is happy for he has sentenced himself and the whole world to the side of merit.” Thus, not only is he rewarded, through his repentance from love, with sentencing himself to the side of merit, as the first Tanna says, but he is even awarded sentencing the whole world to the side of merit.
This means that he is awarded rising in wonderful attainments in the Torah until he discovers how all the people in the world will finally be awarded repentance from love. Then, they, too, will discover and see all that wonderful guidance as he has attained for himself. And they, too, will all be sentenced to the side of merit. At that time, “sins will cease from the earth and the wicked be no more.”
And although the people in the world themselves have not yet been granted even repentance from fear, still, after an individual attains that sentencing to the side of merit destined to come to them in clear and absolute attainment, it is similar to “You will see your world in your life,” said about one who repents from fear. We said that he is impressed and delighted by it as though he instantly had it, since “All that is about to be collected is deemed collected.”
Also, here it is considered for that individual who attains the repentance of the whole world precisely as though they have been granted and came to repentance from love. Each of them sentenced their side of faults to merits sufficiently to know His dealings with every single person in the world.
This is why Rabbi Elazar, son of Rabbi Shimon, says, “Happy is he, for he has sentenced himself and the whole world to the side of merit.” From now on, one thoroughly knows all the conducts of His guidance, with every single creation, by way of disclosure of His real face, meaning the Good who does good to the good and to the bad. And since he knows it, he has therefore been granted the fourth discernment of love, namely “eternal love.”
Like the first Tanna, so Rabbi Elazar, son of Rabbi Shimon, warns that even after he has sentenced the whole world to the side of merit, he should still not believe in himself until his dying day. Should he fail with a single transgression, he will immediately lose all his wonderful attainments, as it is written, “One sinner destroys much good.”
This explains the difference between the first Tanna and Rabbi Elazar, son of Rabbi Shimon: The first Tanna speaks only from the second discernment and the third discernment of love; hence, he does not mention sentencing the whole world. But Rabbi Elazar, son of Rabbi Shimon, speaks from the fourth discernment of love, which cannot be depicted except by attainment of sentencing the entire world to the side of merit. However, we must still understand how we attain this wonderful attainment of sentencing the whole world to the side of merit.
M. Laitman: Yes.
Question (Petah Tikva Center): (06:16) A person who is rewarded with a degree that it’s written about that Rabbi Elazar, son of Rabbi Shimon writes about, the fourth discernment of love. That is the degree of the final correction where he sentences himself and the world to the side of merit?
M. Laitman: Yes.
Student: I want to ask about this excerpt he writes about afterwards, where he says, do not believe yourself until the dying day, because one sinner then destroys much good. The question is, if he reaches that final discernment, the final correction of love, then why is there such a thing where he shouldn't believe in himself until his dying day and that he could sin and destroy much good?
M. Laitman: That's what he says.
Student: After he corrected all the desires and sees everyone corrected, he can still sin?
M. Laitman: As far as we understand, yes.
Question (Petah Tikva Center): (07:35) It's unclear. If he's been awarded with correcting all the discernments including the fourth discernment, why can he still sin because he's corrected all the desires? What desire would he sin in?
M. Laitman: That is a question. It's a question. Who else was there?
Question (Petah Tikva Center): (08:04) What does this principle say where you should not believe in yourself until your dying day?
M. Laitman: That what you think is still not the end. It's still not final.
Question (Petah Tikva Center): (08:29) In the previous item, he says that the individual is judged after the majority and the world goes after the majority and here he says that he performs one Mitzva and he sentences the whole world to the side of merit. Why is it one time it's this and the other time it's the other way? What's happening here, really?
M. Laitman: There's a difference if he is going with his reason or the reason of the whole world.
Student: It's a choice of who influences who?
M. Laitman: Everyone's choice influences each one.
Student: So on what conditions am I judged according to the majority and under what conditions is the majority judged after me? I would like both those options. It's quite stressful but how do we determine it?
M. Laitman: How we determine. He still gives us some additional explanations in the next item, but, naturally, a person thinking that he already corrected everything, he can't see the truth because, towards himself, he still has all kinds of questions.
Student: The question is with this whole depiction, is it happening in the person? A person is a small world?
M. Laitman: Within the person.
Student: So I need to look at it that in the state where all the desires or all the mistakes and sins that are within, they all influence that they can sentence me completely and through them I can refine all those sinners within, all those uncorrected desires?
M. Laitman: Yes.
Student: So again, how can I take the reins in my hand? How can I be the one that I sentence the world to go to the side of merit?
M. Laitman: Likely, in that state, in this state, you still can't do it.
Student: So it's just speaking about the end of the end?
M. Laitman: We'll see.
Question (Petah Tikva Center): (11:36) Everything speaks about the perception of the Kabbalist, where he sees everything acting in love.
M. Laitman: Yes.
Student: Now someone comes to him and says, I have troubles. It's hard for me. What, he doesn't care that it's hard for him? It seems as if that he, precisely him, he should hear him, feel him, more than the other, and wish that he would also reach the same perception as he does.
M. Laitman: Yes.
Student: So he has still not finished the correction.
M. Laitman: Then what is the solution?
Student: It seems as if he should bring others, that they come to that same perception that he has.
M. Laitman: Yes, okay.
Student: Maybe you could even say that he just starts the correction because he completed his own attitude to reality but we'll ask differently. How does the Kabbalist relate to the attitudes of others, what attitudes they have to reality?
M. Laitman: He feels them within himself, inside himself.
Student: And he sees them in their corrected state?
M. Laitman: Yes.
Student: But they still do not feel that?
M. Laitman: Perhaps not.
Student: So what does he do with that? Is it important for them to feel that?
M. Laitman: Yes, he continues, but does he sentence everyone else to the side of merit by that? That's the question.
Student: He says that, happy is he that he has sentenced the world to the side of merit, that he can then see the Creator's providence in every single detail in reality.
M. Laitman: Yes.
Student: That it is the eternal love but they need to also know that. Otherwise, it's not complete.
M. Laitman: This is true but this is what it was written.
Question (Petah Tikva Center): (14:12) It is written that if he, God forbid, fails on one sin, then the whole of reality also fails with him. If he fails with a single transgression, then he'll immediately lose his wonderful attainment. So what is a transgression?
M. Laitman: That he can no longer have faith and feel that the Creator corrected the whole world, each and every one.
Question (Petah Tikva Center): (15:07) Continuing the friend, we read here about the righteous who justifies the whole world. Who does he justify, the righteous, the Creator, the created beings, himself?
M. Laitman: The Creator.
Student: And what about the created beings?
M. Laitman: To the extent that they are included in that, yes.
Student: When I read these excerpts, I, for some reason, thought about the prophecy of Baal HaSulam where he reached a high degree and then he suffered from that distance between his attainment and the level of the created beings. So that he suffers from where they are, in comparison. Is that in the direction where it talks about these kinds of states here?
M. Laitman: No, no.
Question (Petah Tikva Center): (16:06) If a person has sentenced himself to a scale of merit, doesn't that mean that he also sentences the whole world to a side of merit?
M. Laitman: Yes.
Student: Meaning he corrected his perception of reality?
M. Laitman: Yes.
Student: If he sentenced himself, what does it mean? He sentenced the whole world? Meaning, he sentenced himself, he corrected his perception of reality. What else is lacking here?
M. Laitman: Nothing is lacking here, meaning only that he feels that the whole world is also in the same conditions.
Student: What conditions? What's lacking in the world?
M. Laitman: The same degree of correction.
Student: The same degree of correction of his?
M. Laitman: Yes.
Student: What's the addition here? It's enough for a person to sentence himself. What does it mean also to sentence the whole world?
M. Laitman: If he sentences himself to the side of merit, meaning correct his perception of reality.
Student: What else is there in the world? And if he sees something else in the world to correct?
M. Laitman: That in the world, the same state exists. What he feels, everyone else in the world feels the same.
Student: There is no correction of himself and then a correction of the world. It's only his own correction, the correction of his own perception of reality?
M. Laitman: Yes.
Student: What about the...that he should not return to folly. What's this matter of you should not believe in yourself until your dying day where he can fall from his attainments?
M. Laitman: The Creator can, but essentially he needs to speak from his point of revelation.
Student: What does it mean that he should testify that he does not return to folly? If he testifies to that, so then he has this confidence that he won't fall. Why is there this danger of not believing in yourself until your dying day?
M. Laitman: I think that it's because that's what a person discovers but it's not that the Creator reveals it to him.
Student: If, in any case, the person falls, why should he lose his whole attainment? As he says that he loses all the wonderful attainments that he attained.
M. Laitman: Because these are his vessels.
Student: That fall is for what? To not rise higher? What, he needs to fall? What is that descent for?
M. Laitman: To reveal additional vessels.
Student: How can you secure yourself so that you won't fall or you don't need to? But you need to fall in order to receive vessels.
M. Laitman: I can't say. To bring confidence here. I don't know.
Question (Petah Tikva Center): (18:45) If a person reveals his providence of the Creator, so he cannot reach the transgression, then how does he reach a fall on a certain sin because he already works with the Creator and sees His providence. But, in any case, he reaches some sin because it says that he does one Mitzva and then he sentences everything. But, on the other hand, it says that if he does that Mitzva, then if he fails in it, then everything falls. But at the end of the day, he knows all the actions of the Creator, so how can he make a mistake here? Where's the mistake here? Because he's close to the Creator at every moment.
M. Laitman: We'll discover it later on. We'll discover it.
Question (Petah Tikva Center): (20:47) We’re speaking about such a high degree that it's very hard to grasp and I want for a moment to try to bring it down to a place that we might be able to grasp but let's say I want to do one Mitzva, the first Mitzva. I don't know the end there, these Mitzvot of love. What does it mean to do one Mitzva? The first Mitzva, not the final Mitzva. How do I do a Mitzva now?
M. Laitman: You have to try with your desires, your vessels, to carry out the same conditions and see what else you lack in order to justify the Creator.
Student: The action of justifying the Creator. Is it an action? What am I supposed to do in it? Something happened, seemingly, and now I need to look at it and justify the Creator. We once learned that I don't justify the Creator within reason but I need to justify the Creator above reason. I'm trying to grasp it a bit, to feel a bit what it means to do one Mitzva. We talk about doing one Mitzva and falling but even doing one Mitzva, I don't understand. I'm not even talking about reaching the end of the story.
M. Laitman: You have to try with your strength to see the Creator as governing everything, doing everything for the benefit of everyone.
Student: Is it worthwhile starting? Is there a proper place to start from? Start from others or to start from what I go through? Where should I start? I want to do one Mitzva before this whole story. Where is it worthwhile to start?
M. Laitman: To start is best with None Else Besides Him.
Student: What does it mean, as there is None Else Besides Him? I now go through my day. I go out and there will be a day ahead of me. What am I supposed to do? I want to do a Mitzva today. That's what I want to do.
M. Laitman: There are no Mitzvot before you relate to all of reality as the Creator.
Student: There's a first stage where we, or I, or let's say everyone, it seems, we need to see the whole of reality as being controlled by the Creator?
M. Laitman: Yes.
Student: And then what's the next step after that?
M. Laitman: That you belong to it, to the system that is the Creator.
Student: Seeing myself as a part of what the Creator does, that all of myself and my actions, me, here, speaking, it's all actions of the Creator and what then?
M. Laitman: You become included in that.
Student: What does it mean that I'm included in that?
M. Laitman: That you exist in that system and it governs you. And you are willing to connect with it, to bond with it.
Student: What, here is above reason? It seems very much within reason, what you now said, that I incorporate in that, that I feel that. Where is above reason here? What should I do here, above my reason?
M. Laitman: It all ends up being above your reason.
Student: Because in my vessels, it's not felt, what you just said?
M. Laitman: Yes.
Student: Is there a way for a person to know that he completed one Mitzva? Let's say he did what you said and he succeeded. He is included in what you said and there is none else besides him. He feels the system. Is there some end to that process, meaning, he finishes one round and then he starts another round?
M. Laitman: What do you mean, completing one, then another round? What?
Student: We're talking here about doing Mitzvot and doing a Mitzva of love and of love, etc. There's all these Mitzvot, 613 Mitzvot on the path. I don't know about 613 Mitzvot. One Mitzva, you say, let's fill all of this hole within one system, pretend everyone is included in one system and then, what next? I did that, let's say. I don't know exactly what I did but let's say I succeeded and I did that. Then what?
M. Laitman: Then carrying out one Mitzva takes you further, to carry out Mitzva number two.
Student: I understand. Until the person completes that first contact for the first time, there's nothing to engage in the rest of them yet?
M. Laitman: Yes.
Student: Now, how does the whole Ten enter that structure? It's clear to me that seeing there is nothing besides him, alone, from my own intellect, from my own mind, that I cannot do that. How does the Ten progress me and us into that thing?
M. Laitman: That each one is trying to carry out one Mitzva and each one becomes incorporated in the other. I'll put it as becoming a part of it, as a partner in that.
Student: I'm included in the others or everyone of us is included in others and in the Creator?
M. Laitman: Each one is included in others.
Student: And the complementation of this whole state is that the whole Ten does it or that it's enough that I do that?
M. Laitman: When all the friends do that, then by that you're forcing the Creator to relate to you that way, that you're all one.
Student: When do we do that? Is it during the lesson or afterward we sit and say that we'll do that together? When do we do this action?
M. Laitman: The Creator composes the times, how to put it, determines the times.
Question (Petah Tikva Center): (28:44) The matter of sentencing to the side of merit. Let's say, like my friends, we'll go on something small that something doesn't appear to me correct in reality, I have this resistance to it, and I need to do this Mitzva, this correction. Apparently, there are two approaches to this. One, I need to explain to myself, like I would with a small child, I need to explain to him why it's not okay, in terms of what he wants to do. And then I show him the system, I explain it to him, and how it could hurt him, etc. And it'll still be hard for him to agree with that but this picture opens up for him and then he gradually comes to identify. On the other hand, we say, no, first put the boundary. Go above reason, just bow your head down to it, agree, and afterwards you'll gain understanding. How should we approach it? I can even give an example, or is it always that way? What's more accurate, with the mind to do that, or in overcoming, above the mind?
M. Laitman: It depends where you are. More correctly is overcoming.
Student: So, it's not in all the states, but when is it correct to do it one way or another? If I give an example, I could say that it's this way or that way? If they do something for me which is very dramatic, they took something from me, something very painful in my life, and it's very hard for me to see the cause, like it's some terrible tragedy, let's say that that is in the direction of firstly, it's hard to paint pictures here, but I should start to accept that in some kind of way. But little things, let's say some nonsense, let's say it's annoying for me, like why did you give the friends to ask before me, because I had my hand up before him. Let's say on things that are simpler and smaller, should I start painting pictures to myself and explain these things logically and try to overcome it above reason, or it doesn't really work that way?
M. Laitman: Yes.
Student: I paid attention that in my Ten, there are friends who have inclinations on everything. Let's say I very much like to start with the mind, and then afterwards start putting the emotion. And there are people who say, no, we just need to go above reason, we don't need to know, we don't need to ask, the Creator knows what He's doing. Is everyone right? Is everyone according to their, you know, each one according to the root of their soul?
M. Laitman: Yes. Yes, it's very different.
Question (Petah Tikva Center): (32:11) I wanted to ask in relation to do not believe in yourself until your dying day. He writes that even when he sentences this world to a side of merit, still do not believe in yourself until your dying day. So, how do you exist? If you're in a state where you can place the Creator behind all the actions, how can you still not believe in yourself? Where is the person here? When can you actually believe in yourself?
M. Laitman: It's as if there's no person here. No. So, he ultimately gives everything to the Creator, and where the Creator governs him, that's him.
Student: How do we start looking at reality through the control of the Creator upon you?
M. Laitman: That requires experience.
Student: What should we seek? If we want to come closer to that, what should we pay attention to?
M. Laitman: To search for me and the Creator and the world, how we all are included in each other.
Student: That discernment of your dying day, what exactly are they writing about?
M. Laitman: As long as the will to receive exists.
Student: But the whole matter of creation, it will always exist.
M. Laitman: No, we're talking about the will to receive that a person detects, that a person discovers.
Student: What does it mean that the will to receive will not exist in reality? How is there a reality without the will to receive?
M. Laitman: That it does exist or not?
Student: That it doesn't exist. So, how could there be a reality without the will to receive?
M. Laitman: That a person doesn't feel.
Student: How does he not feel the will to receive?
M. Laitman: Yes. I don't know then. Let's say None Else Besides Him.
Student: And there is no more will to receive?
M. Laitman: Not that it comes and attempts or lures the person.
Student: I cannot grasp how we say, do not believe in yourself until the dying day. What exactly is the will to receive that dies? What is that? It's the same will to receive that's the matter of creation or something else?
M. Laitman: It's the same will to receive except it doesn't awaken.
Student: That you're capable of controlling it?
M. Laitman: Let's say that a person can control and the will to receive doesn't control the person.
Student: Now, that death of the will to receive, when does it happen? At what stage?
M. Laitman: That can't be said in advance. When does that happen? But a person can reveal that.
Student: So that discernment of the day of death of the will to receive, is that something that you construct yourself toward or is it something that simply happens to you at a certain stage?
M. Laitman: Both this and that.
Question (Petah Tikva Center): (37:02) Many times when people ask you, you say that you don't rely on anyone. Who should we rely on? If the Creator is concealed, I don't rely on myself. So, in this world, who can you rely on?
M. Laitman: Only the sources as much as you understand them.
Student: So, that means that I rely on myself because I interpret the sources. But it says, it's written that it's forbidden to believe in yourself.
M. Laitman: You can't relate to reality otherwise.
Student: It's seemingly a contradiction. We speak about mutual guarantee that we need to reach in the Ten at some point. So, how can we, on one hand, we're all egoists and I can't trust myself. And on the other hand, we learned what is Arvut, mutual guarantee, that it's a state that's very strict from the will to receive. You need to trust the friend a lot more than your own life, to give your whole life. And it's seemingly a contradiction on this saying that until the will to receive is dead then I cannot believe in it. So, who can you really rely on in this world?
M. Laitman: In this world you have no one to rely on.
Student: What about the teacher?
M. Laitman: You have to check everything. You have to get to a point where with your vessels, as written, don't trust yourself until your dying day. Meaning that you discover all your vessels completely to the very last one.
Student: So, I didn't understand. Not to rely on anyone. So, how can we move forward?
M. Laitman: By raising yourself higher and higher and higher to the Creator.
Student: At the end of it all, I need to rely only on Him?
M. Laitman: Yes.
Question (Petah Tikva Center): (39:41) Why, after the person corrected the fourth discernment of love there is still a reality where people cannot even be rewarded with repentance from love?
M. Laitman: Again.
Student: Why when a person has corrected the fourth discernment of love, there is still a reality where people cannot even be rewarded with repentance from love?
M. Laitman: You would think that they're all equal, or they all advance at the same pace?
Student: There's a law of the collective and individual as equal. So how could it be?
M. Laitman: So?
Student: What, there's parallel realities?
M. Laitman: Yes, yes, there are complete righteous, and complete villains, and many in between.
Student: But we say that in the perception of reality of a person, that there's a state which is the world of Ein Sof, where all people, all of reality is in connection with the Creator, and there's also His reality. And we need to reach the final perception there. And there is no other realities. A person is corrupted, and he needs to reach a corrected state. So, how could it be that there are these two parallel realities? How could we say that the reality where a person hasn't corrected himself is imaginary, that it doesn't really exist?
M. Laitman: We'll discover that.
Question (Petah Tikva Center): (41:44) You said earlier to the friends that I need to detect the will to receive. What does that mean?
M. Laitman: That we have to feel it. How alive it is and how demanding it is.
Student: The real will to receive is not for myself but for the Creator. I need to receive in order to feel all the time that I'm not doing it for myself. What does it mean to detect it?
M. Laitman: To detect it, meaning to feel it, understand it, and see what it belongs to, and what I would like to aim it towards.
Student: At the end of it all, I need to direct it in order to bring contentment to the Creator, meaning I need to bring Him the whole of creation. I need to bring them all to being corrected vessels at the end of it all.
M. Laitman: I didn't speak so high. You're talking about higher corrections.
Student: I still want to understand, because he says, don't believe in yourself until your dying day, and on the other hand, I need to feel that entire will to receive. What does it mean to feel that will to receive?
M. Laitman: To discover.
Student: What does it mean to discover it?
M. Laitman: To discover what he is drawn to.
Student: Meaning, I need to feel my own attitude to what's happening outside?
M. Laitman: Must make it so.
Student: I want to understand, where do I need to direct it all the time, this will to receive? In this connection between the friends here, in the relations between us, I receive things all the time. What should I do with that reception? What should I do with them? Where do I need to direct it in some way? Where do I need to direct it?
M. Laitman: You have to direct your will to receive to the purpose of creation.
Student: Who is good to all the created beings, meaning I need to take all the things that I receive and pass them onward, to behave similar to how the Creator behaves with me, to believe that He is Good that does good to me, so I need to do that to the others?
M. Laitman: That's it.
Student: Okay, still need to scrutinize that, thanks.
M. Laitman: Yes.
Question (Petah Tikva Center): (44:29) Can you make a connection between language? When we speak about repentance from fear, we say that there's the vessel of Galgalta ve Eynaim, that a person attains that, and as a result he attains the repentance out of fear and the revelation of the face.
M. Laitman: Where is it written?
Student: There are articles in Rabash and Baal HaSulam.
M. Laitman: There are articles, some say.
Student: Where there's an explanation.
M. Laitman: Speak about what's actually written, not what you're trying to now compose all kinds of new matters for us.
Question (Petah Tikva Center): (45:32) Don't believe in yourself till your dying day. On that point, a person needs to only rely on the Creator in reality. What does it mean that I now enter an action, and I see a situation, and I need to reach a point where I need to rely only on the Creator? What does it mean in relation to my perception of what's happening? What will the Creator complete here at the end of the process?
M. Laitman: Where you are, you now want to see only the actions of the Creator. Yes. So start going for that.
Student: Let's say that I see that the Creator is acting and He organizes everything. What do I rely on where in the end it'll reach a certain point where the Creator will certainly bring this situation to a certain point?
M. Laitman: I don't understand.
Student: I now am standing before a situation, and like you said, I succeed to feel that the Creator organized that situation. I can feel and understand that, but now I need to rely on the Creator. Relying means to me that there's this final point where only the Creator can bring the situation to that point. Is that correct?
M. Laitman: To that end.
Student: What is that end that I rely on the Creator to bring me and us to it?
M. Laitman: Probably the final correction.
Student: Final correction, what does that mean?
M. Laitman: The end of correction of the person's will to receive.
Student: Now, in relation to my attitude to the friends. I have an attitude to the friends and it's the same thing. Now I have a certain attitude to friends, and I succeed to see that the attitude of the Creator organizes these relations one time one way, another time another way. How do I rely on the Creator in my attitude to the friends? What should I rely on the Creator on? Or I want to start relying on the Creator in my attitude to the friends?
M. Laitman: I don't understand. To close your eyes and trust the Creator, follow only the Creator, how do I depict the Creator? I don't know exactly what is this thing you're trying to say.
Student: When I rely on someone I feel that at the end they will bring me to a point that is the desired and correct point.
M. Laitman: Yes.
Student: Now, in my attitude to the friend, where will the Creator bring me at the end of that? What attitude will He bring me to?
M. Laitman: Complete love.
Student: And how do I see the friend in that way?
M. Laitman: As you can imagine such a love. No, there are no conditions or limitations there.
Student: If I now cannot see that yet, does that mean that I do not rely on the Creator for the time being?
M. Laitman: Both the Creator and the friend. You still can't trust them, rely on them.
Student: The reality that reveals to me now in the world, humanity is going through very intensive processes. I see a reality that there are very significant processes in relation to the people of Israel and humanity as a whole. When is it considered that I rely on the Creator here?
M. Laitman: You still can't rely on the Creator. You don't have the vessels to rely on the Creator.
Student: So, what is our attitude to reality to what now I depict of what’s happening in the world in relation to others?
M. Laitman: Life. Just existing like everyone.
Student: We shouldn't try to insert the Creator in these processes happening now?
M. Laitman: You can. That's your business. But also try to examine yourself.
Student: In the end where will the Creator bring humanity at the end? I know that we learned about it, but in our sensation now?
M. Laitman: To total goodness.
Student: That is our attitude. That should be my tendency to see what's happening now in humanity, that in the end it will be good?
M. Laitman: Yes.
Question (Petah Tikva Center): (51:42) If he corrected his attitude and sentenced the whole world to the scale of merit, that's the correction if I understand correctly?
M. Laitman: Yes.
Student: How does this influence the whole world when the righteous does this work? How does he correct himself? How does he correct the world here?
M. Laitman: In that which in his own strength the Creator reveals to everyone.
Student: That's according to his strength, but still, outside the world behaves as it does.
M. Laitman: Yes.
Student: This is unclear. How does it ultimately bring to the process that needs to happen here?
M. Laitman: Whoever is in the correct perception of reality. For him it also changes for good, for the truth.
Student: I hear this, but it's unclear. It's clear that it's our work to shape our perception of reality.
M. Laitman: Yes.
Student: It's also clear that our work has to influence all the created beings positively. It's unclear the connection. How will correcting our perception of reality influence everyone else? I understand it'll change me. I'll feel better. I'll feel wholeness and connection to the Creator.
M. Laitman: It'll change the whole system in that it'll start connecting to all the forces and actions of it, to the revelation of the Creator, to There is None Else besides Him. And accordingly, gradually, it will become revealed to everyone.
Question (Petah Tikva Center): (53:44) We're studying from the introduction to TES of Baal HaSulam.
M. Laitman: Yes.
Student: Who is it for? What does Baal HaSulam speak to here?
M. Laitman: It's hard to say who it's for. Baal HaSulam didn't have a group that was in some special states and that he wrote it for them. He simply wrote it for whoever wants to know more, for whoever wishes to progress more.
Student: It raises many questions.
M. Laitman: You can say that about all the books of Kabbalists.
Student: We scrutinize with respect to what Baal HaSulam writes here, the process of the will to receive.
M. Laitman: Yes, there's nothing other than that.
Student: No more than that. So, we're not talking with respect to this beastly body?
M. Laitman: No.
Question (Petah Tikva Center): (55:16) You don't trust yourself until the day you die. Does that belong to the Mitzvah of fear towards the Creator?
M. Laitman: It's not necessarily a connection between one and the other, but we also need to observe that.
Student: A righteous who already corrected all of his desires. He continues to use them, to feel pleasure in them, to feel love in them. And still, even though he is, well, let's say, some sports champion in our world, can he know that he might be mistaken?
M. Laitman: It could be, yes.
Student: Does it reveal more love?
M. Laitman: Yes.
Question (Petah Tikva Center): (56:43) Can you explain what is the phenomenon we're talking about with regards to; don't trust yourself until the day you die? I naturally see flaws in the friends. Is it with respect to that?
M. Laitman: It's with respect to all the situations, what they reveal, and they reveal in your will to receive. So, while they are alive, existing, so while that's happening, you cannot believe in what they tell you.
Student: It turns out I can never complain to anyone else?
M. Laitman: Not until you're completely corrected, yes.
Student: How do you live with that? That on the one hand, nature forces me to criticize others. I can't do anything otherwise. On the other hand, not to trust that. Well, this is drama. What do you do with that?
M. Laitman: There is nothing to do. You just need to ask for corrections.
Student: That's with respect to all the incidents?
M. Laitman: With respect to all situations in life, you need to ask for corrections.
Student: And how does it work that the judge has no more than his eyes to judge with?
M. Laitman: Well, what you see.
Student: What I see is truth to what I see. But let's say I see flaws in others. That's true for me, because the judge has no more than his eyes to judge with on the one hand. But on the other hand, I'm supposed to not trust what I see through my eyes. So how do you reconcile that?
M. Laitman: Very simply. You do not need to believe everything happening to everything that you reveal.
Student: So it's not a problem seeing flaws in my eyes. That's what I see on the one hand. On the other hand, I don't need to trust that.
M. Laitman: No, I would not put it that way. In the meantime, what's correct for our matters we can discover what we reveal in our will to receive, and accept all those things, and become included in them.
Question (Petah Tikva Center): (59:31) You said before, you still can't trust both the Creator and the friend. At what point does a person begin to trust the friend?
M. Laitman: From what point? I can trust myself only from that moment that the will to receive is dead.
Student: That's trusting myself. At what point do I begin or should begin trusting the friend?
M. Laitman: The friend, it's only through the Creator.
Student: You said about the Creator too, I still can't trust Him?
M. Laitman: Yes, but we need to reach that, that you can trust Him, rely on Him, and then to that same extent you can also trust the friends.
Student: What does it mean that I trust the friend? What, that I go with him with eyes closed, trusting him to lead me to the right place?
M. Laitman: Yes.
Student: From what point does this thing happen?
M. Laitman: From what point? I don't know how to put it. From what point? Once we did such exercises where everyone went with, everyone closed their eyes and followed the friends. And we succeeded. We succeeded.
Student: That's an exercise. I'm now asking about man's spiritual work. What does it mean that he actually closes his eyes, closes his eyes and trusts a friend, and trusts him 100%? What state are we talking about? When does it begin? Because I'm full of suspicions towards the friend, I'm never certain. There's always some tale there where it's not exactly that. So how do you go after him, follow him?
M. Laitman: If you want to reach devotion, that's what you do. You follow your friend with closed eyes like you follow the Creator.
Student: What about the doubts that arise in me, the complaints?
M. Laitman: You burn them on the way.
Student: What is this substance that will burn what awakens in me all the time, the criticism I always have towards the friends?
M. Laitman: It's that you're certain that what you do, the Creator is now with you.
Student: And how do you increase the devotion in you?
M. Laitman: That's what I think and feel. I put it all on the Creator.
Reader: The next part of the lesson is sources from Kabbalists on The Conditions for Studying among Friends. We'll sing a song first.
Song: (01:04:13)