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

Daily Lesson (Morning) October 22, 2024.

Part 2: Sukkot – The Seven Ushpizin  - Selected Excerpts from the Sources. #7

Reader: We shall be reading excerpts from the sources on the subject of the Seven Ushpizin, the Seven Guests, continuing with Item 7. So, excerpts from the sources, the seven guests Excerpt 7 refers to Yaakov, the Sefira of Tifferet. Rabash writes:

Reading: (00:30) Ushpizin Jacob - Sefira Tifferet. 7. RABASH, Article No. 378, “Jacob Lived in the Land Where His Father Dwelled”

Jacob is regarded as the middle line, whose role is to correct the left line, called “Isaac’s fear.” But as for the right line, it is not within Jacob’s qualities to correct. It is explained in the Sulam [Ladder commentary on The Zohar] that the middle line leans toward Hesed [mercy], so we have nothing to add to the right line. But Isaac is the quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy.

M. Laitman: Again. 

Reading: (01:33) Ushpizin Jacob – Sefira Tifferet. 7. RABASH, Article No. 378, “Jacob Lived in the Land Where His Father Dwelled”

Question (Petah Tikva Center): (02:34) Why is it necessary to correct the left line? It is perfect as it is.

M. Laitman: What do you mean, as it is? It's not complete. 

Student: It stands opposite, with all its force in a complete form, what needs to be corrected in it?

M. Laitman: The left line is incomplete – it is not complete in and of itself, it is deficient from the beginning.

Student: What is the correction that the left line can receive or needs to receive? 

M. Laitman: The quality of right

Student: Mercy. 

M. Laitman: Mercy.

Student: Mercy?

M. Laitman:  Mercy?

Student: What is that correction?

M. Laitman: It's the opposite of judgment. 

Student: What is the left line, opposites to what is it? I see that it's always opposite to others, let's say, opposite to what's outside of me. That's how I see it, opposed.

M. Laitman: The left line is the will to receive, let's just keep it simple. So, how can we correct it? 

Student: Correcting it such that instead of it being aligned towards me, having it aligned towards something outside of me; for someone else's benefit rather than my own.

M. Laitman: Okay, and? 

Student: But that's the general correction, why is that the correction of the left line? It's simply a force that stands opposite the force of the right. Why does the left line need a correction?

M. Laitman: If you say that everything is standing against everything else, then you have nothing to correct. 

Student: Okay, it's difficult to scrutinize this correction.

M. Laitman: Yaakov is the quality of the middle line. That's what it says, “whose role is to correct the left line”. Meaning, Jacob, although it is a middle line, it comes and corrects the left line but it's not the right. Yaakov, Jacob, he is the middle line, the left line, correcting the left line is called Isaac's fear. It doesn't belong to Jacob but to Isaac but as for the right line, it is not within Jacob's qualities to correct. “But as for the right line, it is not within Jacob's qualities to correct”, why? Because “it's explained in the Sulam commentary that the middle line leans towards Chesed, mercy. So, we have nothing to add to the right line. Whereas Isaac, which is a quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy”.

Student: The left line needs to receive some addition, and then it is whole; then it fulfills its purpose? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (07:25) I heard in the article that the left line is the fear of Isaac, not the will to receive, but the fear. So, the main correction there has to be regarding some fear of something, and not the thing itself, maybe. What is the fear there?

M. Laitman: Isaac's fear, that it can control the will to receive, in such a way that it will not reach correction.

Student: The left itself isn't the will to receive, the will to receive is something separate but the fear is the left?

M. Laitman: No, there is an important matter here: There is a quality and a quality that dominates something. In it, we feel the result of the domination of this quality. Here is also the question: Why is Jacob the middle line?, he needs to be right and here he is the middle line. It says that “its role is to correct the left line called Isaac's fear. But as for the right line, it is not within Jacob's qualities to correct. Because it is explained in the Sulam that the middle line leans towards Chesed, mercy. So, we have nothing to add to the right line.” What can you add to the right? It's already on the right. “Whereas Isaac, who is the quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy. Then he becomes the middle line”.

Student: So that means, well there are a few questions, but one of them is using the judgment correctly. That's the middle line? Meaning to add an addition that can really be used, right? Because you can't cancel it. So why did Abraham, the right line, can he work alone? Why does he need Jacob in order to work in front of the left because he is mercy. Why do you need Jacob in the middle, why can't they just work together? 

M. Laitman: They can't, they need to kind of meet in Jacob. 

Student: What, like a filter that will connect them?

M. Laitman: You can put it this way, yes.

Question (Petah Tikva Center): (11:27) Why didn't Isaac correct the left? We said that Abraham corrected the mercy and Isaac symbolizes the left. So why does he still need Jacob to come and correct them? 

M. Laitman: Because he doesn't have any force besides him. How can Isaac correct himself? 

Student: What's the work of Isaac? 

M. Laitman: Isaac's work is to control the left. 

Student: What's the addition that Jacob brings that it says, and he settles in the left line? What is this work he's adding? 

M. Laitman: It's the right.

Student: It says that Abraham is the right and Isaac is the left – the fear of Isaac – and Isaac, that is judgment, so Jacob comes and places himself in the left line in order to correct him with the quality of mercy. What's the work that he adds, that Jacob adds to Isaac, that he corrects? 

M. Laitman: It says here, the quality of mercy.

Student: What is that? 

M. Laitman: It's written here that Jacob adds the quality of mercy, right? So, what are you asking?

Student: What is this measure of mercy that he's adding, there? 

M. Laitman: Opposite the quality of judgment, opposite the quality of judgment.

Student: Judgment comes from above. It's something permanent. So, what does he add? What is this mercy he's adding? I don't understand what mercy is.

M. Laitman: Mercy is mercy. It's the right line, but I have no words. He asks for an addition to the left line so that after the mixture there will remain a middle line. 

Student: What is he asking for there? 

M. Laitman: To cancel the left, more; maybe to balance the left, let's put it this way. 

Student: We always say that we're not canceling but only adding upon what we have. 

M. Laitman: Well, yes, of course, you can't cancel. It's all about addition of forces. 

Student: It's not completely clear, this mercy, here. How can it remain the same judgment but you add something that balances it, this mercy?

M. Laitman: The judgment remains in the vessels but the conditions change. 

Student: Jacob changes the conditions of that judgment? 

M. Laitman: Yes. 

Student: In what? 

M. Laitman: Because he comes and joins that situation. Read it again.

Reading: (15:58) Ushpizin Jacob – Sefira Tifferet. 7. RABASH, Article No. 378, “Jacob Lived in the Land Where His Father Dwelled”

Question (Petah Tikva Center): (16:53) So, this correction isn't clear. What does it give there, what does he add there, Jacob? 

M. Laitman: He neutralizes the ego from the will to receive, in the will to receive that we have. 

Student: By settling there, by lowering himself, diminishing himself? 

M. Laitman: By discovering himself in this line, which was previously judgment. He continues afterwards in 8. “Jacob is called the quality of mercy, and mercy indicates wholeness, that is, through the departure of the GAR of Hochma, he will now receive wholeness, meaning Hochma that is clothed in Hassadim. This is called wholeness, where there is no lack of Hassadim or Hochma. This is the middle line, which consists of Hochma and Hassidim. This is why Jacob is called terrible, meaning fear, and he is also called mercy and wholeness, for there is no lack here, no deficiency”.

Question (Petah Tikva Center): (18:45) Is Chesed part of Rachamim, meaning different qualities of mercy that come from the right?

M. Laitman: Yes. 

Student: What is that fear of Isaac because through mercy, he overcomes that fear?

M. Laitman: Isaac works with vessels of reception.

Student: Yes, but what exactly is the fear? 

M. Laitman: The fear is to work with vessels of reception. 

Student: But if he is the will to receive, he still isn't in bestowal, right? He wants to bestow and he can't bestow.

M. Laitman:  Yes.

Student: He needs the help of Jacob. 

M. Laitman: And then he'll have more strength to bestow. 

Student: What's this force that Jacob brings, Isaac, that now he can bestow? 

M. Laitman: He brings him the power of bestowal.

Student: That's overcoming that fear.

M. Laitman: Yes. 

Student: That fear is the barrier we're speaking of?

M. Laitman: No.

Student: It's not?

M. Laitman: No, no, no, don't add too much of your own calculations, okay? 

Question (Petah Tikva Center): (20:20) Yes, because two days ago we read it, and it kind of stayed in my head. That Isaac corrected everything in the Sukkah and everything he corrected, he became wealthy because he corrected all the waste. He finished all the corrections of the left, if I understood. The correction is written on his account, so, what does Jacob do if we see that Isaac is making the correction of the left that was revealed that is the main part of Sukkot. If in Sukkot Isaac is the one correcting all the waste, so what does Jacob do, here? 

M. Laitman: Jacob corrects the left line in VAK; he can't correct the will to receive.

Student: Who can't? 

M. Laitman: Jacob.

Student: Jacob can't. So, what do we need to do after Jacob?

M. Laitman: So, we need to diminish the left line to lessen it, and add it to the right, and come to the middle line. 

Student: And that's whose work?

M. Laitman: It's the work of Isaac and Jacob. 

Student: It's hard to understand the division in the work – of what we call Jacob to what Isaac is and what Jacob does – because it's also written on Isaac that he is incorporated by the Hassadim, the mercy of Abraham. So, he has that mercy, so supposedly he can work and correct. So, it's hard to tell the difference between what Isaac does and what Jacob has to complete after him. 

M. Laitman: Isaac can stop the action, the operation; and Jacob can continue the operation. This is what I can say.

Question (Petah Tikva Center): (24:00) To continue what the friend started: It says in the excerpt that Jacob came to Isaac and we know that Jacob is born from Isaac, so again, it becomes unclear. He gave birth to him in order to invite him to come? It's as if he knew in advance that he's going to need him. How did it work with Isaac, he knew he's going to need that mercy inside him?

M. Laitman: It doesn't matter but, rather each one functions to the extent that it can lead to the correction of the general system. 

Student: But isn't there importance, because we also read a lot about what begets what? The fruit of the tree, and so on, this internal part. So, isn't it important to know the order of the cascading in order to perform the correction? 

M. Laitman: We see that sometimes it goes against the order, against the order.

Student: How can a person know inside what to do if it's not clear what the order of the work needs to be and the corrections he needs to go through?

M. Laitman: A person has to act according to what is revealed before him, that's it; there are no tricks, here, no smart moves. You simply work according to the order that is revealed. 

Student: So, to go heel after toe? 

M. Laitman: I don't know what is a toe, you simply just walk this way. 

Question (Petah Tikva Center): (26:11) Justifying, is that the material of mercy? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (26:32) About a person needing to work with what is revealed before him, what you just said. So, it brings me back to the first part of the lesson that we said that we need to connect to the inner yearning and deficiency of the friend.

M. Laitman: Yes.

Student: How to recognize it? Also now in the lesson, when the friends ask questions, in my corrupted eyes, I see a lot of philosophy and things that externally disturb me or awaken resistance. How do you know to just undress this external clothing, and connect to the inner yearning of every friend? And not get confused, only attach to the inner deficiency? 

M. Laitman: I don't think it's a special quality of mine or some special revelation. It's simply a matter of experience. 

Student: What helps you do it?

M. Laitman: I don't think there is some kind of a special quality in this from above, no. 

Student: What does it depend on? How can we, just like the friend said in the beginning of the lesson, just like an x-ray – see only the inner yearning of the friend and to connect to that?

M. Laitman: It will come for sure. 

Student: How to bring it quicker?

M. Laitman: Yearning.

Student: Isn't there an exercise, some advice?

M. Laitman: No. Okay, what's next? 

Reader: The next subtitle is Moses.

M. Laitman: Yes.

Reader: Ushpizin Moses, the Sefira Netzah, or in excerpt Number Nine, by the Rabash. 

Reading: (28:52) Ushpizin Moses - Sefira Netzah. 9. RABASH, Article No. 604, “Why He Waited until the War Against Amalek”  Twice

Moses is called “the faithful shepherd,” the shepherd of faith, since Moses is called “Torah,” as it is written, “Remember the Torah [law] of My servant Moses.” Hence, when they are adhered to Moses, they take strength for faith.

Reader: Again, Number Nine.

M. Laitman: Yes, and Ten? 

Reading: (30:08) 10. RABASH, Article No. 711, “There Has Never Risen a Prophet Like Moses”   Twice

Moses is the quality of Netzah, and also the quality of Daat. However, we always consider his own degree and not what he contains. That is, even if he has all the qualities, still, whichever quality he uses, the Torah (says) about this that with respect to prophecy, he was the greatest.

Question (Petah Tikva Center): (31:48) If we look at what quality he uses, so why do we start with Moses being Netzach but also Da’at? If we shouldn't look at it so why is he writing that? What does he want to tell us? 

M. Laitman: It's written, Moses is the quality of Netzach and also the quality of Daat. 

Student: And he also thinks that you look at his degree and not what he's included of. So, why do they even mention it in the beginning, what is he trying to say?

M. Laitman: This is its source, his source, his origin. 

Student: What? 

M. Laitman: This is his origin. 

Student: But what can you learn from that? 

M. Laitman: We should remember this is so, and in several other places we will learn what he said about Moses. And then through the combination of these things, we will learn more about him.

Student: So, that's the approach we always need to have. If it's something unclear, I have to see what comes up next?

M. Laitman: Usually, yes. So again, “Moses is the quality of Netzach and also the quality of Da’at. However, we always consider his own degree and not what he contains. That is, even if he has all the qualities, still, whichever quality he uses, the Torah says about this, that with respect to prophecy, he was the greatest”. 

Question (Petah Tikva Center): (33:45) If I understand correctly, all the forefathers, and the Sefirot, the qualities: Abraham, Isaac, Jacob, Moses, Joseph, David. It's a certain order of development.

M. Laitman: Yes. 

Student: It's not like corrections, like we say left or right, like Jacob and Esau, or Isaac and Ishmael. But each one of them, it's like a whole quality that develops, right?

M. Laitman: Right. 

Student: What does Moses add after Jacob? Jacob is the middle line, it's wholeness, Moses is the next development. What does he have that Jacob doesn't have that actually brings us closer to the purpose of creation? 

M. Laitman: There's nothing more than Abraham, so why do we have fathers and sons after Abraham? 

Student: I think it was explained: Because the will to receive is being revealed so you have to control him, that's when Isaac comes. And Jacob, which is the middle line, and you need the middle line; and then Moses suddenly comes, which is like a completely new degree. So, what does he extend to Jacob, what does he add?

M. Laitman: Each of them is an accumulation of the three forces, Abraham, Isaac, and Jacob – like an aggregate of the three forces. And therefore, we cannot limit ourselves only to one, or two, or three but only to all of them. And then we see that it's not enough. That we have HBD. We also need HGT and then NHY until we attribute each and every quality that basically emerges from Keter, from Ein Sof. We attribute to it, we give it a place to be developed and reveal itself through qualities that are lower than itself. And in this way we come to the complete structure and that's it. 

Question (Petah Tikva Center): (36:52) Let's take it to us. Yesterday you gave us an advice to make a preparation before the meal.

M. Laitman: Yes?

Student: I guess all the Tens did it, we did it, it was a completely different meal, the result of it. So, what can we add today? We have another day that we're going to be together, in lessons and everything. What else can we add that will say that we have advanced, that we can check it? 

M. Laitman: Today, you advanced in additional scrutinies about all the qualities of the Ten Sefirot forces that appear altogether in the soul. What I think is that what is important today is to try to incorporate all the Sefirot to the extent that each next Sefira comes through a combination of higher Sefirot that engender it, and in this way they exist. In the end, what we learn is how all the forces or qualities are incorporated in one another and that in the desire to correct these qualities, they in the end, all of them reveal all of them. The fact that one Sefira is revealed and then another Sefira, etc. But in the end they all reveal everyone reveals everyone else; they all reveal each other. It's very interesting how initially it was concealed in forces, in the preliminary forces, and then it becomes revealed. 

Student: Is there a connection to the right in this? Like, today for example, we are in today is Ushpizin, the day dedicated to Joseph, yesterday was Aaron. So, is there anything today that we should focus on, for example?

M. Laitman: I don't know, you should emphasize maybe what they, what corrections are happening today, or what was yesterday. I don't know, it might confuse you but actually, later on, it's very important. Because, let's say, today is the day, is already a correction that carries inside it all the previous corrections. 

Student: Should we talk about it, discuss what you said now, how each one reveals everyone? 

M. Laitman: Yes, yes, this is how it's actually revealed. All the Ushpizin, the guests, later on all become as one. 

Question (Petah Tikva Center): (42:10) Teacher, when you teach, which is more important for you, the Creator or the friend? 

M. Laitman: Both. 

Student: Because for most of the lesson, I wasn't impressed with anything. Everything we read didn't even interest me.

M. Laitman: So, what? 

Student: It's like you're beating a rock and there's no water in it. I don't even feel like I'm in Sukkot. My head is completely in different places, I feel different, I don't feel involved. So, more about a place, and holidays, and things like the corrections, the Sefirot, or what? 

M. Laitman: You're right, there's part of both but try to just toss everything away and incorporate in the connection.

Student: I'm trying to do this but isn't it important for you that it'll be relevant that most people will participate. That there will be more of a heart, not just the clock because now it's the time?

M. Laitman: I want more people to participate and as deep as possible but I must go according to the topic. 

Student: Well, that's the thing, so the place is more important for you than the friends. The majority are not participating, but you care more about Sukkot. Although I don't feel Sukkot, I don't feel the waste, I don't feel these things, I feel different. Well, that's my intention, what do I focus on if I don't feel the situation right now? Here and in general, I don't feel Sukkot, what we did on the roof, so you built it on the roof, or we have a meal, it doesn't mean I'm in it actively. So that's my question.

M. Laitman: What should I tell you, we need both. After all, the Creator organizes our connection and each and every one, and the correction of each and everyone. But we need to try and make as many movements towards it as we can. 

Student: What is happening now is movement – even if I'm not a part of it, it's a move by the Creator.

M. Laitman: Yes, yes. We need to try and awaken, to awaken feelings in the friend's heart. And as much as possible you and him, he and you. And in this way everyone until we start feeling how we incorporate from the impressions, the expansions, the excitements. These and those, those and them –  and from these incorporations, we can start feeling ourselves that we truly and definitely belong, just as everybody incorporating in one another. And as if by this we come to this mutual incorporation, as if we are all in one pot and we'll keep going this way. 

Student: Well, that's the thing, we talked about mercy, and I have no such thing in my pot. I don't have any Chesed, mercy, compassion or anything. I have business, money, interests.

M. Laitman: You're just saying that.

Student: Why am I just saying that? 

M. Laitman: We're looking for something else, here.

Student: But I'm speaking in general, not just here, specifically. When I come here, I want to deal with what I have in my day to day so I can cover it and justify that it's all from above, and things don't happen without a reason.

M. Laitman: Okay. 

Student: And I can't pull it when we talk about things that don't concern me, don't touch me. I can't become involved in what is happening, so it doesn't pull me. 

M. Laitman: Open your head and your heart, open them. 

Student: Teacher, if you could buy it in the store, I wouldn't need you to tell me – I want to come to this.

M. Laitman: But if you disregard to begin with, how can you even reach it? How can you discover it? 

Student: Why disregard, I'm asking you about this. Opening the heart is not something you can buy in a store. And I can't do this, period. 

M. Laitman: Well?

Student: It's not a mistake what you're saying, but I've been here for some time already, and I want to make connection more important than my personal situation, and I still can't do it. I see different things. I read about Jacob, Joseph, and love and whatnot, but it's all?

M. Laitman: That's all external. The internality part is to connect the hearts. 

Student: Oh, good, well, that's exactly the point. How do you come to this? That this will be above everything, all the externality?

M. Laitman:  Correct, correct, that is what we need to try and do. To connect, to tie our hearts into one heart. 

Student: Okay, so you hit the rock. How do you come to that? 

M. Laitman: By studying and trying to feel what we're studying in one heart. That each and everyone tries to connect his heart to the friend's heart. And in this way, gradually, through many actions, during the study, our hearts incorporate with one another. And in this way, we reach the summary to a result, to feel everything in one heart, that's it. Well? 

Student: Is there a heart that you feel now and I don't? 

M. Laitman: Yes.

Student: And what is in this heart?

M. Laitman: In this heart, there's a part of everyone's heart.

Student: How do I break into this? 

M. Laitman: Want to feel all the hearts that are in connection between them. Try, try.

Question (Petah Tikva Center): (51:16) During the day, when we work with the friends, we discover new areas where I'm not connected with the friends, some thoughts or desires, and I understand I don't have the inner strength. So, I turn to the Creator but it requires time for a new connection to be made in me where the connection was disconnected, was torn. These steps seem like small steps that require time but I feel that I fall deeper into these states and discover new aspects, there. 

M. Laitman: Don't be afraid, you can fall into them; it's just advancing.

Student: If there are states where I feel hurting or unpleasant, I can work with it but I feel discomfort. And when I see that my friends are aching in pain because of my actions?

M. Laitman: It just seems to you that way.

Student: It's not?

M. Laitman: Keep going forward, and don't be ashamed of feeling yourself with them in one desire. 

Student: If I feel that I didn't do something enough and something happened because of me, it's not the right approach.

M. Laitman: That's not important, it all can be. The main thing is that you, together with them, want to reach such a desire that will be adapted to the Creator. 

Student: You constantly come to realize that you need the Creator in your relationships with the friends?

M. Laitman: Yes. Okay, we are now, we finished the lesson. What are you doing next?

Reader:  (53:38) We're going to read the Zohar now, together, the friends.

M. Laitman: Zohar.

Reader: Zohar for Sukkot.

M. Laitman: That's something great. Okay. So, succeed? 

Reader: So, we'll move to the next part of the lesson, Zohar For All.