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

Daily Morning Lesson: October 27, 2025 

Part 1: Recorded lesson - Dec 24, 2021

Baal HaSulam. Shamati 100. The Written Torah and the Oral Torah – 1

Reader: Hello, in the first part of the lesson, we will study two Shamati articles. We will start with the first article from a lesson from the date of December 24, 2021. It's in the writings of Baal HaSulam, in Hebrew, page 604, Shamati 100, “The Written Torah and the Oral Torah - 1.” Again, it's from Baal HaSulam, Shamati 100, “The Written Torah and the Oral Torah - 1.”

Reader: Yes, we can move on to Shamati 100, Shamati 100, “The Written Torah and the Oral Torah - 1.”

Reading: (00:50) Shamati 100. The Written Torah and the Oral Torah – 1

I heard on Mishpatim, 1943

The written Torah is considered “awakening from above,” and the oral Torah is an awakening from below. Together, they are called “Six years he shall serve, and in the seventh he shall go out free.”

This is so because the essence of the work is specifically where there is resistance. And it is called Alma [Aramaic: world] from the word He’elem [concealment]. Then, when there is concealment, there is resistance, and then there is room for work. This is the meaning of the words of our sages, “Six thousand years the world, and one ruined.” This means that the concealment will be ruined and there will be no more work. Rather, the Creator makes him wings, which are covers, so he would have work. 

M. Laitman: These are things that are a little higher, this is an addition to our corrections so that we will then feel. Okay, I'll read it, okay? 

M. Laitman (Source Text/Commentary): (02:19) The written Torah is considered awakening from above, and the oral Torah is an awakening from below, from the creatures, and together, both are called, “six years he shall serve, and on the seventh, he shall go out free,” meaning that they need to work upon all the correct connection between our will to receive and the intentions in order to bestow, which all the intentions in order to bestow will cover the entire desire to receive, and then we will be free of it, since it will all work also on in order to bestow.

Because the essence of the work is specifically where there is resistance, and it's called Alma, a world in Aramaic, from the word He’elem, concealment. Then when there is concealment, there is resistance to the work, because we don't know for what, why, there is no feeling of importance. And then there is room for work, as we need to work against our ego, against our desire, and this is the meaning of the words of our sages, six thousand years the world, concealment, and then ruined. Meaning that the concealment will be ruined, and then there is no more work, because there is no concealment - we know, we understand, we feel - because we are in the qualities of bestowal, that there is nothing to conceal from us, we relate to everything in bestowal. However, the Creator gives him wings, He gives him screens, reflected light, which are covers upon our egoistic desire, so that he will have the work.

M. Laitman: And then, a person, when he completed the corrections and has a screen, reflected light, then he seemingly remains idle, he doesn't have a way to show his love to the Creator. Imagine to yourself that if you love someone and you would like to give them something, to do something as a sign, as an expression of love, and you see that he has nothing to give - he's whole, he's complete - and then you're perplexed. What to do? There is no greater sorrow. There's a sorrow from the will to receive where we want to receive, and there's nothing to fill the will to receive with. But the will to receive nevertheless is limited. I received a little, and that's it. And my will to receive lessens to the extent to which I received. Whereas, if I love someone and want to give, like to a baby, like to someone I love, then I'm in great sorrow that I have nothing to give. That is very big sorrow, because it's truly a sorrow from above. This is called the sorrow of Shechina [of the Divinity], where we cannot bestow upon the Creator, where she cannot bestow to the creatures because they're not ready to receive what He has to give to them, and so there's sorrow from that. And then there's a big problem. And then it turns out that when we discover this sorrow, that we're not capable of giving more to one another, let's say in the end of correction, what else can you do? Not one to the other, you cannot give anything because everyone's full. And we can't, not to one another, and also not to the Creator, because I can't give to the Creator, to start with. I give to the Creator only that which I give to others. Yes? Because if you are right, what will you give Him? Meaning, there's nothing to give. He has no lack. His pleasure is by us filling one another. And then it works out that we're in great perplexity, as we are done with the corrections and we can't give to one another. And then it's written, yes, that the Creator makes us wings, meaning a special concealment, and this is, as he writes in the end of this article, and this is as covers so that he will have work. So I will, nevertheless, be able to continue and give more and more to others and through them to the Creator. Otherwise, the creatures are limited to the extent in which they can give, to the extent in which they can discover that there are deficiencies. That's why we have here the possibility to each time receive additional lacks and feel additional deficiencies in others, and this is how I fill the others. And to that extent, I certainly delight the Creator. 

Question (Florida): (09:00) Why are the terms used “oral Torah” and “written Torah?” What does it mean, oral Torah and written Torah? 

M. Laitman: That we need to learn apart, it's not simple. Let's put it this way: the oral Torah is what we do with the Peh of the Partzuf, and the written Torah is when we already correct the vessels practically, as they receive the intention in order to bestow upon themselves. But there's so much there, that I don't want to touch on it now. It will take us in another direction. And let's ask those the friends who organize our lessons, for them to all, maybe, collect for us materials about the written and oral Torah, what Torah is, all kinds of excerpts that we can learn. There's a lot of material on this. And we can see that even in a few sentences, and we already, we get into it, and we see that we can sit there for many hours.

Question (New York 4): (10:49) What is special about the concealment from wings, and how is it different from other types of concealment? 

M. Laitman: When there is concealment, it gives us the opportunity to perform acts of bestowal. Because if it weren't for the concealment, let's say the Creator would be revealed; so we would all be in servitude, in slavery. We would constantly want to give Him, to give Him all the good, and so on. Why? Because His revelation, that He is great, complete, whole, and rules over us would oblige us, our small will to receive, would obligate us to bestow upon Him all the time, necessarily, as an element of nature. That's why there's concealment. That's first. The Creator, first of all, wants to be concealed from the creatures in order to give them freedom. Freedom of work, freedom of choice, freedom of thought. And that's why He has to hide, to be concealed. We think that concealment is something that limits us. On the contrary, without concealment, if the Creator were not concealed, we would not be able to be called created beings, creatures, that we have free choice. Therefore, who are the still, vegetative, animate and speaking? This is the desire to receive that is more, and more, and more, and more, those four degrees of resistance, of distancing from the Creator, of concealment from the Creator. If it weren't for the concealment, how would we exist? We would simply be incorporated in Him, doing everything without a mind, without feeling. Because why do we need our own mind and our own feeling? We would just do everything, and that's it. Just like our inner organs do so in each of our bodies. How do they exist? They carry out commandments, commandments of nature, commandments of the Creator. That's why all our work is actually opposite that, to discover the concealment and to try to exist in concealment. And that concealment should not leave. But nevertheless, despite us being in concealment, we will also be in revelation. Therefore, it's revelation in concealment. And the revelation does not erase the concealment. It exists above the concealment. And therefore, it enables me to be free, free from the Creator and free from my nature. On both sides - both from the will to receive and from the will to bestow, I can be free, in the middle. That's it. And also my will to receive, because it describes these forces to me, and it's divided from Hazeh upwards, from Hazeh downwards, Galgalta ve Eynaim, AHP, all kinds of actions that are in me, are also that I will depict correctly what being dependent on the Creator means, and what it means to be free. And also, the oral Torah and the written Torah belong to this as well. But the main war for us, the true war, is that we join the actions of the Creator to make from us - free. So that we will exist not under the authority of the will to receive and not under the authority of the desire to bestow, but to be in the middle third of Tiferet, as we call it. Not the Creator, that is above the middle third of Tiferet, and not the creature, which is below the middle third of Tiferet. We are in the middle. That is where we actually want to define our free point. And that's what the Creator wants us to have. For the creature to be free, like Him. Only the Creator to begin with, and we, from defining, deciding the right balance between the desire to receive and the desire to bestow, and we are like that, in the middle point, the middle point in the Partzuf. We will talk about that, but it's an important thing. 

Question (Turkiye 1): (16:13) What do wings mean in the article? 

M. Laitman: Wings are concealment. Wings are concealment. When we want to conceal something, we say, we spread our wings upon it. That's like when a bird wants to protect her little chicks, then she covers them with her wings. Or when the eagle protects his chicks he puts them up on his back, so that if you shoot an arrow from the ground up, if people shoot up at the hawk or the eagle, then I'll receive the arrow, but not my offspring. And therefore he puts them up on himself, on his back. Meaning, the wings are usually in order to conceal, to protect something. That's the concept of wings in Kabbalah. Okay? 

Question (Hadera 1): (17:41) Also a question about the wings. In the last sentence, he speaks about the transition from in order to bestow, in order to receive. That's the wings? 

M. Laitman: Yes, if a person is in order to bestow, enters in order to bestow, by that he spreads wings upon himself. Of course, it's done by his work, his common work with the Creator, where he prays and the Creator gives him wings, but that's how it happens. It's written, those that the Creator makes him wings, which are covers, so he would have work. Because he already does everything, and what remains for him to do? And then if he doesn't do anything… Spirituality exists only if we yearn for something greater. Spirituality exists in acceleration. Or you could say, just like in mathematics, in the differential, in change. If there's no change - in change of speed, in some discernment - it disappears. There is no spirituality in that case. Meaning, if I remain in the same plane, in the same state, I am not in spirituality, I'm in that moment. In that moment, I fall to corporeality. Only under the condition that I yearn more, or I try more for spirituality - but not me, it could be the friends, and I'm with them because I'm now in a state that I can't; and that's how it is for each of us, we are like in a flying saucer, where all of us like that together - but in such a way, we advance. 

Question (Hadera 1): () About the first article, that the difference between still and life, it's the Mitzva, transgression - that's still, and life is always the search?

M. Laitman: Spiritual life is always in permission. You're right.

Question (New York 1): (20:33) Question about what you said, that the Creator is concealed. If He's bestowing and I'm opposite, receiving, so what's the problem? What's the problem if He reveals Himself? Because I don't have any greatness in Him. Why does it annul my freedom of choice? What's the problem? 

M. Laitman: The problem is in that you will stop advancing, because you will see such actions in Him and such aspects that are completely despised by you. You understand? You can appreciate Him as a giver and you being a receiver, but if He's a giver and you can't receive, you can't discover that, then you won't want Him. He'll just reject you, be repulsive to you, and even more. Think about it. And that's why the Creator is hidden. To the extent that we come to equivalence of form with Him, only that way He becomes revealed in order to give us support in that. This is something that requires much thought, it's not that simple. Because you want to enter the upper world, its laws, its discernments, so that requires effort.

Question (Heb 10): (22:20) Spiritual life is working in choice, that's what I heard. But on man's path, he finds himself a lot only engaging in what he's obligated in doing. There's a lot of times he can't do anything. And also the commandment, he just struggles to keep it 

M. Laitman: Right.

Student: And in that time, you can't say that he's in spiritual life?

M. Laitman: Still, even if a person is just there physically with a group, even not really advancing and feeling like he's not advancing, he is still advancing. It's like you're on a train, and the train still takes you somewhere. So he's not moving on his own or advancing on his own, he doesn't feel like he's advancing also, but he still is advancing. And that's how the whole world is also advancing. But we are already advancing on our own train. Therefore, it says that the first Mitzva [commandment] in the spiritual process is - anything but leave. Leaving is forbidden, because then you fall into the lower world, this world.

Question (Heb 10): (23:51) Is action of dissemination also the free choice?

M. Laitman: The action of dissemination is very important, and it's a part of the Mitzva [commandment], because by the act of dissemination, you publicize the Creator, the method of correction, and by that you connect and assist all humanity. 

Student: It's a commandment, it's not a permission? 

M. Laitman: Yes, yes, it's a commandment. Yes, to publicize the Creator's name and bring the created beings closer to Him, yes. 

Question (PT 29): (24:35) Is there a meaning that it says: “six years you work?” 

M. Laitman: No, six years refers to all the Sefirot  that we need to correct. You understand? From Parsa and below, until the Malchut. 

Question (Zafon 2): (25:03) What's real true giving, in quality and spiritual work?

M. Laitman: That I bring together all the friends closer to the Creator through connection between them, to the point that the force of bestowal fulfills us together. This is the action, and this is the goal, and there's nothing besides that. Now, until you get there, it takes a long time. It takes a long time. To me, it took a long time. So I know it from within myself how hard it is to hear this, accept it, understand it somewhat, and then feel it - that's the last stage. That's really a big challenge. These are the phases of the correction. 

Student: Is there a way to speed up the times in that? 

M. Laitman: Together. Only when we work together, “one shall help his friend,” then we can. Try to really do all kinds of actions around the people who have a hard time approaching connection in order to somehow push them, even confuse them so that they want to achieve connection. It's difficult. It's very difficult to understand that specifically through connection, through inner connection that goes deeper and deeper and deeper, and it's 125 degrees of connection within man's heart, to the extent that he feels the others entering his heart and connecting to him. And then, in these degrees of how they enter his heart, he begins to discover, to the extent that they enter his heart and connect in his heart, in that vessel, he begins to discover spirituality. It's truly not simple. And it requires decades, but that's the correction. And by that, we come to the revelation of the Creator that lies there deep within our hearts.

Question (PT 12): (28:33) We heard more than once, that if a person knew what spirituality was, he wouldn't engage in it. How can a person get ready to receive from the Creator? When is he worthy of it? 

M. Laitman: To the extent that a person can feel the friend, at least somewhat, to that extent, he begins to feel the Creator. By that, he opens his heart to the Creator. To the extent that he opens his heart to the friend, that's how he opens his heart to the Creator. The friend stands between the person and the Creator. It's like the aperture. Like the aperture in a camera. Right? So, the more you open your heart to the friend, the friend is like this aperture, so then to that extent you can see the Creator, because within each friend lies the Creator. 

Question (PT 18): (29:58) In the first part it says, “and together they are called the six years, and in the seventh he shall go free.” That's taken from the Hebrew slave. Who is that slave? The will to receive to me, or me to the will to receive? 

M. Laitman: This is a very sneaky question. It turns out that, at first, I'm a slave to the will to receive, and then I bend it and make it a servant to me. 

Student: In what state does it happen that it inverts itself? 

M. Laitman: In our work, when we are in order to receive until we make a restriction, and by the light that reforms, we acquire the vessels of bestow, and then I take control over my will to receive and invert it in order to bestow. And that means that from a servant I become a master. That's what it says, “you will be the master, and he will be the slave.”  

Student: And these cases can only take place in the Ten, right? It's not that I can do it alone and change myself? 

M. Laitman: Without the Ten you can't do anything. You'll always go in any direction besides the right one. 

Question (Tel Aviv 1): (31:38) It's written here that the main work is where there's a resistance from the word concealment. In a place of concealment, does that mean that the created being doesn't feel that it's the Creator doing to him? And then it also said that the work is more difficult. Did I understand correctly? 

M. Laitman: Yes, the work becomes more difficult to him. But don't start taking one sentence and expanding it to the whole Torah. That's impossible, we're not going to get out of that. You see, we have these four little paragraphs from Shamati articles and for over an hour we're scrutinizing just one piece. You see, it's impossible. Try to just focus on what's written here, and no more. I'm happy that you have an urge and beautiful questions, but … 

Question (Focus Group): (32:49) I don't know if it's rude, but you tell us we need a concealment to be free like the Creator. How can the Creator be free? He can only bestow, to the good and the wicked. 

M. Laitman: Free to bestow. We need to be the same - free to bestow. This is called being a free nation in our land. What does it mean to be a free nation in our land? To be free within our desire, so that I can bestow through my desires as much as I want, without any limit. You understand? That means being free. That's the only way that it's possible to be free.  

Question (Moscow 6): (33:54) What does it mean to open the heart? How does it practically happen?

M. Laitman: To open the heart means that I have no limitation in the action of bestowing towards others, that I feel the others not like others, but literally, as I feel myself. And the Creator, and the friends - I just feel that it's all one. And that's called a corrected heart in which I want to bestow to all. My work becomes like the Creator's work, fulfilling everyone. And so, all that I do is pray and ask of the Creator that through me He'll fulfill everyone. 

Question (Belarus): (34:56) About the wings in the wisdom of Kabbalah, you said that we're not valuing what we receive, that we can’t increase it and build something new from it on this basis. That's why we're not building our vessel. Along with that, we learned that we're not allowed to just get stuck in a state where we're in, and we have to advance, so I can't connect the two.

M. Laitman: We need, as much as possible, to try and build the wings, meaning the screens over our will to receive, and by these screens to be above our will to receive, and that means being above the wings. Towards the will to receive, we cover it with wings, but we, ourselves, raise ourselves as if above the wings. It's just a metaphor, an example that we see in nature, from a crow that protects its chicks this way. 

Question (Kyiv 1): (36:19) You said that I ask for other friends, and also you said that the oral Torah is the action of the Partzuf. What is that place of the Partzuf in our work? 

M. Laitman: I don't know. It's easier to answer it like that. You're taking a word and relating it to such huge aspects, areas, that I have no way to clarify them now. The Peh of the Partzuf is the place where we clarify how the will to receive works, with an intention to bestow, like we learn from all the Partzufim, where the Masach stands. Below the Peh is the desire. Above the Peh, if there is a screen that stands at the Peh, there are thoughts in order to bestow. So first, there is reflected light that rises from the Peh to the Rosh, and clarifies all the discernment, all the details there. And after it does that, then there's execution; whatever is from the Peh above happens from the Peh and below. And then there things happen in practice, meaning organizing the desires to become connected and well organized in order to bestow. That's the structure of the Partzuf. And that's the difference between… well, there's the oral Torah and the written Torah there. We will learn how that happens. 

Question (W PT 38): (38:09) What does it mean to keep the concealment? 

M. Laitman: To keep the concealment, means that I firmly stand against discovering anything that can make me fail and bring me to, in order to receive. If spirituality will open up to me now, I'll want to swallow it up in every sense. And that's a problem. I don't want that to happen. But only to the extent that the Creator will guard me, and then I'll be able to advance in order to bestow. 

Student: And how do you keep the concealment? 

M. Laitman: By thinking about the opposite thing, bestowal. How can I always be connected to the group, and always be immersed in the group? To begin with, I direct myself to bestowing in the group, and then I'm certain to not fail.