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

Daily Morning Lesson: October 18, 2026

Part 1: Baal HaSulam. Concealment and Disclosure of the Face of the Creator - 1 

Reader: Hello, friends. In the first part of the lesson, we will watch a recorded lesson from the 13th of May, 2004. The lesson is based on the article "Concealment and Disclosure of the Face of the Creator, Part 1." This is in “The Writings of Baal HaSulam.” We will read this together in the Ten. We have ten minutes for that.

Reading: (00:36) Concealment and Disclosure of the Face of the Creator - 1

First concealment

(Depiction): His Face is not revealed; that is, the Creator does not behave toward a person according to His Name—The Good Who Does Good. Rather, it is to the contrary—one is afflicted by Him or suffers from poor income and many people wish to collect their debts from him and make his life bitter. His whole day is filled with troubles and worries. Or, one suffers from poor health and disrespect from people. Every plan he begins, he fails to complete, and he is constantly dissatisfied.

In this manner, of course one does not see the Creator’s Good Face, that is, if he believes that the Creator is the one who does these things to him, either as a punishment for transgressions he committed or to reward him in the end. This follows the verse, “Whom the Lord loves, He rebukes,” and also, “The righteous begin with suffering, since the Creator wishes to eventually impart them great tranquility.”

Yet, one does not fail in saying that all this came to him by blind fate and by nature without any reason or consideration. Rather, one strengthens in believing that the Creator, with His guidance, caused him all these. This is nonetheless considered seeing the Creator’s back.

Second concealment

The second concealment, which the books refer to as “concealment within concealment,” means that one cannot see even the Creator’s back. Instead, one says that the Creator has left him and does not watch over him. He ascribes all the sufferings he feels to blind fate and to nature, since the ways of Providence become so complicated in his eyes as to lead him to denial.

This means (depiction) that one prays and gives charity over one’s troubles but is not answered whatsoever. And precisely when he stops praying for his troubles, he is answered. Whenever he strengthens in believing in Providence and makes his deeds good, luck turns its back to him and he mercilessly falls back. And when he denies and begins to worsen his ways, he becomes very successful and is greatly relieved.

He does not find his sustenance in proper manners, but through deceit of people or desecration of Shabbat [Sabbath]. Or, all of his acquaintances who observe Torah and Mitzvot [commandments] suffer poverty, illness, and are despicable in the eyes of people. These observers of Mitzvot seem impolite to him, innately brainless, and so hypocritical that he cannot bear to be among them for even a minute.

Conversely, all his wicked acquaintances, who mock his faith, are very successful, well to do, and healthy. They know no sickness; they are clever, virtuous, and good-tempered. They are carefree, confident, and tranquil all day, every day.

When Providence arranges things in this manner for a person, it is called “concealment within concealment.” This is because then one collapses under one’s weight and cannot continue to strengthen the belief that his pains come to him from the Creator for some hidden reason. Finally, he fails, becomes heretic and says that the Creator does not watch over His creations whatsoever, and all that transpires, transpires by blind fate and nature. This is not seeing even the back.

Depiction of Disclosure of the Face

One’s request to become stronger in believing in His guidance over the world during the concealment brings one to contemplate the books, the Torah, and to draw from there the illumination and understanding how to strengthen his faith in His guidance. These illuminations and observations that one receives through the Torah are called “the Torah as a spice.” When they accumulate to a certain amount, the Creator has mercy on him and pours upon him the spirit from above, that is, the higher abundance.

But once he has completely discovered the spice—the light of Torah that one inhales into one’s body—through strengthening in faith in the Creator, one becomes worthy of guidance with His face revealed. This means that the Creator behaves with him as is fitting to His name, “The Good Who Does Good.”

His name shows us that He is good and does good to all His creations in all the forms of benefit, sufficient for every kind of receiver in the whole of Israel, for certainly, the delight and pleasure of one is not like the delight and pleasure of another. For example, one who engages in wisdom will not enjoy honor and wealth, and one who does not engage in wisdom will not enjoy great attainments and innovations in the wisdom. Thus, He gives wealth and honor to one, and wondrous attainments in the wisdom to another.

Thus (depiction), he receives abundant good and great tranquility from the Creator and is always satisfied, since he obtains his livelihood with ease and to the fullest, never knows trouble or pressure, knows no illness, is highly respected by people, easily completes any plan that comes to his mind, and succeeds wherever he turns.

And when he needs something, he prays and is immediately answered, as He always answers anything that he demands of Him, and not a single prayer is denied. When one strengthens in good deeds, his success substantially increases, and when he is negligent, his success proportionally decreases.

All of his acquaintances are decent, well to do, healthy, highly respected in the eyes of people, and have no worries at all. They are at peace all day and every day. They are smart, truthful, and so comely that he feels blessed and delighted to be among them.

Conversely, all of his acquaintances who do not follow the path of Torah are of poor livelihood, troubled by heavy debts, and do not have even a single moment’s rest. They are sick, in pain, and despised by people. They seem to him mindless, ill-mannered, wicked and cruel toward people, deceitful, and such sycophants that it is intolerable to be among them. 

Reader: We will now continue to Rav's lesson from the 13th of May, 2004.

Reading: (11:12) Disclosure. Strengthening in faith during concealment that the Creator watches over the entire world. This brings him to the books from which he receives illumination, the light of correction, and an understanding of how to strengthen his faith in the Creator's providence. When his efforts to believe in the Creator's providence accumulate to a sufficient measure for the light of correction to influence him, meaning that he absorbs all this light, he becomes ready for the Creator's providence over him in a state of disclosure. Then the Creator is revealed as The Good Who Does Good to all His creations in all the ways of nature and according to their desires.

Reader: Let us read again. Disclosure. 

M. Laitman: (12:14) What does it say here? Revelation. We talked about how a person is in double concealment and then in regular concealment. Double concealment is also called concealment within concealment, where he feels in this concealment within concealment that he feels bad and there's no one watching over. In normal concealment he feels bad, but there is someone watching over. Meaning, in regular concealment he can reach a state where alongside the bad, he nonetheless feels that he has the ability to look for the watcher and to try to justify Him and to see Him behind all the things happening to him in the world and also justify Him. And then, after trying many times, as many as possible in every situation where he remembers to seek the Creator, to find Him and to justify Him, after that, after his actions, his exertions, they accumulate to a certain complete measure. Then, this is what Baal HaSulam says, strengthening in faith during the concealment, meaning searching for the feeling of the Creator as The Good Who Does Good, despite being in concealment, meaning feeling bad, that the Creator watches over the whole world. This brings him to the books. From there, he receives an illumination. This is according to what we learn in the “Introduction to TES” and several other places, where from the books, through the group, when he learns there, studying alongside the friends with the intention to reach the revelation of the Creator - because all in all, the wisdom of Kabbalah, that's the revelation of His divinity to His created beings in this world - so when he exerts in that, then he receives the surrounding light, which is called the light of correction. And understanding he receives from that, of how to strengthen in faith in the providence, the guidance of the Creator, meaning that he studies how to strengthen himself through the group, through the friends. And then in that way, the surrounding light works until all of his efforts accumulate to a sufficient amount, a certain quota or measure. And then the person transitions to a very clear sensation, clear knowledge, connection to the Creator, the first connection. Then we say that he's crossed the barrier.

M. Laitman (Source Text/Commentary): (15:49) That's what he writes, when his efforts to believe in the Creator's providence, meaning to believe, to look for the Creator's providence. These efforts will accumulate to a sufficient degree for the light of correction to affect him, meaning that he will absorb all of this light, which will correct him and set him on the first spiritual degree. Then he becomes ready for the Creator's guidance in a state of revelation.

This is actually what is revealed to us, providence. There's nothing more to discover. Meaning, all in all, we are in the Creator's world, in any case. Baal HaSulam describes it through various depictions, descriptions, like a person being in a cellar, a king's son, a prince in a cellar, or a person who was thrown into some remote place where he forgot that he came from a different place that he belongs to, but this remote location, it seems to him that this is the entire world, his entire world, he was born there, but it's not really so, and so on. Kabbalists describe this through many sorts of descriptions, depictions, but however it may be, they just want to show us by this that we are in the same place. The only thing that's lacking in this place is the revelation of providence.

If we felt in this world, our world now, with this entire system that we exist within: me, the friends, my house, my job, this world, the whole world that we have here, if here, in this world today right now, providence would have been revealed, the Creator, the Supervisor would have been revealed, by nature, we would have seen everything in a corrected form. Nothing would have actually changed in the actions themselves, nothing would change in terms of actions and conducts, but we would see behind all these actions, the host. We would see the connection between things that happen in this world, and this is called the revelation of providence. And the source of all these actions, all these instances is the absolute good, and so from that revelation, we would justify everything that happens in the Creator's world, and we would have adhered to Him through this recognition.

Then, it continues here, it's written, then the Creator is revealed as The Good Who Does Good to all His created beings, in all manners of nature, according to their desire, and the more the created beings feel the coarser they are, then the Creator is revealed even more in all cases, in all levels of coarseness, where now the coarseness became purity through correction. Meaning because the created beings would previously incriminate the Creator and His guidance over the world, in the same way they would now justify Him.

Descriptions. What happens with the person who passes from concealment to revelation? The person feels the good, the tranquility and the well-being, constant well-being, emanating from the Creator. He makes his living easily. He knows no worries and disease. He's respected and he earns success everywhere he goes.

M. Laitman: (20:31) Did something actually happen in terms of action? Nothing happened. It's only within the person and only towards him that something changed in the Creator's providence. Either he didn't feel providence at all, or providence seemed to him to be bad, or he tried justifying with all his might, or providence now became revealed as it is, meaning the Good Who Does Good. But this is inside the person that all these changes take place. And then his world changes from end to end. His impression, that's what he says, that then he begins to feel the good, tranquility, mental well-being, and so on. He makes his living easily. Everything goes easy for him.

We see how in our world, we say how this is a psychological matter. It's something inner in the person, completely independent of what's happening without. We don't exactly know yet all these situations. We haven't gone through it yet. We don't understand the extent to which it truly is so. We cannot agree. It seems to us that we need to change the actions. Things happening in this world need to change. We don't understand that everything depends on how you decipher, how you interpret what's happening.

And here, it might be just a difference in terms of how you feel things, how you understand them, the reception of the content that exists, that is made. Meaning from end to end, from evil to good, and only by the revelation of the source that He acts, that He does this from His intention, which is the Good Who Does Good. There's None Else Besides Him, and His intention is only to bring the person to the absolute good, like He is, like this source is. When that is revealed, then all problems are solved, all troubles. And instead of all the negative sensations and bad situations, whatever may happen in this world, instead of all of those, it's actually the opposite: the person feels that they're good and come only from this good source and only for a good purpose.

M. Laitman (Source Text/Commentary): (23:35) And what happens to him then? If he wants something, he prays and immediately receives what he asked for from the Creator. If he performs many good deeds, he succeeds greatly. And if he performs few good deeds, his success is reduced, meaning open providence according to how a person acts, works.

If we go backwards and see this concealed providence, concealed guidance depiction, then it says the opposite. When he prays over his troubles and performs good deeds, he does not receive an answer. When he stops praying over his troubles, then he receives an answer, right? When he wants to perform good deeds, he loses. When he wants to perform wicked actions he gains. It's the absolute opposite of the Good Who Does Good in double concealment. But here the opposite, according to how much a person exerts, he sees a reaction. That is called the revelation of providence.

He sees that those who advance towards correction are healthy, make a good living, are respected, calm, and he feels good and pleasant to be with them. He sees that those who do not advance towards correction cannot make a living. They're full of worries, sick, despised, foolish, uncultured, hypocritical, that they're liars, and it's disgusting for him to be in their company. The absolute opposite of what was before. And again, of course, all around the world, the person did not change. It's the same people with the same actions, the same relations and attitudes between them and him. It's only the revelation of the Creator which changes the world for him. And that is actually what the wisdom of Kabbalah needs to do to us.

What does it say about the wisdom of Kabbalah? That this wisdom is, where is it? In Kabbalah for the Beginner, the definition. "The Essence of the Wisdom of Kabbalah," page 21. That this wisdom is no less and no more. This is in the article "The Essence of the Wisdom of Kabbalah." The wisdom is no less and no more than an order of roots which cascades by a sequence of cause and consequence through fixed and set laws, which connect and reach one very exalted degree called the revelation of the Creator to His created beings in this world. Meaning, this world remains, everything remains, the only thing we add here is the revelation of the Creator in this world, in our situation.

M. Laitman (Source Text/Commentary): (27:15) And this is personal towards each and every individual. And then everything is flipped upside down, as you can see, in the way a person feels it. Then we say that he's entering a different world. He doesn't get rid physically of this world. Rather, these degrees of the revelation of the Creator's providence are called spiritual worlds. If the Creator is revealed a little bit as the Good Who Does Good, this is called the world of Yetzira. And then a person in the world of Yetzira is called medium. If He's revealed as the Good Who Does Good, but in vessels which are only the person's corrected vessels of bestowal, then we say that the person is in the world of Beria. If a person corrects his vessels further, even the vessels of reception, with the intention to bestow, then in them he feels the attitude of the Creator being revealed to him, which is called entirely good, or the world of Atzilut.

Meaning, a person adds to the vessels of this world, the physical world, more vessels which are corrected, spiritual, in which he discovers the Creator's attitude towards him. This is called the revelation of His godliness to His created beings in this world, where the host was previously concealed, and now He is revealed. And now, when I reveal His attitude towards me, His true attitude, then accordingly, it is said that I am rising through the degrees of the worlds, where all the worlds - that starts from zero, where I am right now - and through to Ein Sof, infinity, or no end. That is the revelation of the Creator's guidance, providence over the created being, in vessels which the created being corrects in order to discover the Creator’s attitude towards him. As he says, the revelation of His Godliness to His created beings in this world. What does it mean, in this world? That here I still have these physical sensations, and this feeling remains, and after beyond that physical feeling, I discover the Creator's attitude towards me. His attitude towards me is called providence, the way He guides me. That's it. As we saw from this article, "Revelation and Concealment," these things all relate to the person individually, internally, and it depends only on the person in what world he will be.

Any questions? Go ahead. For the time being, I don't see any hands. Maybe you can turn the camera a little bit, so I can see the entire hall. Yes, I see someone there in the middle. 

Question (Petah Tikva Center): (31:00) The question is, after a person, it's described that after a person crosses the barrier, he prays for himself, and immediately receives what he wants. So what does "for himself" mean? If you could elaborate on this. What does "for himself" mean? 

M. Laitman: I didn't fully understand the question. What do you mean "for himself?” After a person crosses the barrier, what he discovers, he himself discovers, and the Creator is revealed through providence specifically to him. He can't say that the Creator treats other people the same way. He can say that, but others cannot testify to this, because they feel differently. Each one discovers providence according to the measure of his correction. If I corrected myself in all my vessels on the coarseness level of Shoresh- root, then I discover providence as the Good Who Does Good only to the extent of those corrections. And then it is said that I am in the world of Assiya, of holiness. This is the connection. This is how the Creator relates to me and how I relate to Him.

This is actually the thing that we have in common, and only on that degree can I testify that, well, it's when the Creator is revealed and testifies that He is the Good Who Does Good, and that's on that degree of my correction. This is the meaning of anyone who sees, who finds flaws in others, is seeing his own flaws, meaning to the extent that I'm not corrected, of course, I see the Creator as being wrong, but I judge Him. But the more I am corrected within these vessels, of course, I justify Him.

M. Laitman (Source Text/Commentary): (32:53) And all this feeling, this attainment, of course, this is only towards the created being who attains, as Baal HaSulam writes. Where do we have this? Maybe his well-known song. We don't have this here in “Kabbalah for the Beginner.” Maybe we do. We need to have this here. Yes, the song "Habahir," “The Bright One,” from the heavens. He shines there within, behind the curtain of the screen, the secrets of the righteous connect there, and light and darkness shine together. What does it mean together, light and darkness? The vessels are similar to the light. It's very good to study His works, meaning His providence towards us, and watch that you don't send your hand to Him, meaning to be only in order to bestow, our investigations. And then you will hear Him and meet Him in the great tower, the Unified Name, and you speak words of truth without something outside of that, meaning you will see how all these things that seemed previously bad, awful, unjustified, and everything that you witness in corrected vessels, your eyes shall see and no other.

Meaning, this is revealed only to a person who has corrected his vessels, and not to someone else. And someone else, you can't even explain this to, because if I feel this, then it's me who feels. This is called, and one who sees flaws is seeing his own flaws.

So, we actually learned that we have nothing more to discover in the whole world other than the Creator's providence towards us, the revelation of His providence over us, that comes and changes our perception of reality, and the measures of providence. Meaning the measures of the revelation of the Creator's attitude towards us are called the attainment of the spiritual worlds, the upper ones. And all these worlds are actually concealments, concealments over providence. They all vanish, and all that remains is Ein Sof- infinity. The attitude of the Creator towards us is revealed as the Good Who Does Good to the wicked and to the righteous, to the good, unlimited love, absolute love, as it says. And this is what we need to reach, and we can reach that only through one method, which is called the wisdom of Kabbalah.

As he says here in the article "The Essence of the Wisdom of Kabbalah," that this is wisdom that reveals the order of roots, which cascade by way of cause and consequence through fixed and set laws, which connect and reach one single exalted goal, called the revelation of His godliness to His created beings in this world. And that is actually our entire subject matter. We don't need anything else.

And until a person discovers the Creator, he cannot justify Him, because it's not for nothing that it's written that anyone who sees flaws is seeing his own flaws. We fix the flaws in which we feel the Creator, and then it's according to our correction. If we still have these flaws, then we feel the Creator according to these flaws. There is no other connection between the person and the created being, other than the corrected vessel, and we need to remember that, and not to shout and search, please come and be revealed, and so on. We need to understand that these shouts, through thousands of years, have never helped anyone. Rather, it's an order of roots, absolute connecting only for that one goal, the revelation of divinity.

If we learn that, if we try to somehow keep that according to the measure of our exertion, and not according to just plain shouting, then certainly the surrounding light comes to us, influences us, corrects the vessels, and only according to the measure of our corrected vessels is the providence of the Good Who Does Good revealed.

More questions, please. 

Question (Petah Tikva Center): (38:22) I wanted to ask, it's written here, that one of the things that a person feels after revelation, when he does not know the troubles and illnesses, it seems like everything else is things that he can change with his attitude to them, but troubles and illnesses, it seems like something more physical that exists, that he can be sick, and just doesn't, I can't get it. 

M. Laitman: The fact that, according to how I correct my vessels, the Creator's attitude towards me is revealed in a different way, I can say that. Yesterday, maybe I thought about you, that you're not my friend, you're maybe a wicked person. I had a negative kind of attitude towards you, but now, today, I heard something good about you. Suddenly I saw new things being revealed to me, and I think well of you. So my inner state, good or bad, changes. Of course, this we see in this world as well. So regarding my impressions, my feelings, I can say that a change does occur, that is clear. But by changing my vessels this changes the external actions.

What does he say here in the depiction? Previously, when he would pray he would receive no good response. The opposite, rejection, when he prayed. And when he would throw everything away and say that the Creator doesn't exist and all that, it's all nothing, then he would find success. But now it's the opposite, or even more intense. The way he sees others, he sees others, that one who belongs, those who belong to the wisdom of Kabbalah they are advancing in life, they're immersed in goodness. They have everything, they're healthy, successful, and those who don't belong to the path of correction are poor, pathetic, sick, and so on. Can it be that things are actually changing?

So again, I can say only one thing. All the actions that we see in our world, we also interpret them not according to the actions themselves. We interpret them according to the inner content within them, the inner content. And if we see within them an inner content that is directed at the Creator, then we see the actions completely differently: instead of corruption, correction, instead of bad, good, and instead of illness, we see health, and instead of failure, success, and so on. We are feeling beings, and if a correct, good reason is revealed to us in an action instead of a bad reason and a bad result, then the whole act of ours turns from bad to good. We see it completely differently.

You know, there could be a very nice exercise here. Let's say you have an example in our world of two countries that are enemies of each other, which in the past had wars between them and many conflicts and so on. Take a history textbook from one country and from the other about those same periods when they were at war with each other. See how one writes about it and how the other writes about it. The historian from one country and the historian from the other. You will see the complete opposite, and neither of them is lying. Neither of them is lying. Instead one sees it this way and cannot understand how it could possibly be seen otherwise, and the other sees it completely the opposite way and also cannot understand. That is what happened.

M. Laitman: (43:24) However, we need to delve into our perception of the world and how we see reality. We never see reality solely in the action itself, like a machine. We see the inner content of reality to the extent that we are able to see it. And here everything depends on the revelation of the purpose of the actions. Therefore, we have no problem whatsoever feeling that in the same world, in the same system, in the same house where you live, in the same job where you work, in contact with the same people externally, and literally the world follows its customary course as it’s written. And you see that same world, which previously also operated according to its customary course in all systems and which continues to do so now, you see it as infinity, as Ein Sof filled with abundance, spirituality, eternity, and perfection. That's it. That's why I sometimes emphasize that it's a psychological matter, meaning that it depends on our inner perception. 

Are there any more questions, please? Of course, in this we're not touching upon the states of how all of reality appears to someone who has departed from the body, who has left to the system in which we exist in bodies in this world. We're not talking about that. It's a somewhat different subject, and it's hard for us to grasp for the time being. We speak with regards to the attaining person who is here during his lifetime in this world and how his attainment of the Creator's providence changes for him.

Question (Petah Tikva Center): (45:54) Yes, so actually the whole issue here is to discover the purpose of the operator, that He has some purpose for me, there is a purpose to what's happening to me, as he writes in the “Introduction to TES,” a purpose? 

M. Laitman: There is nothing more for me to disclose in the state I am in, in addition to what I already have, except the Creator's attitude toward me. And His attitude toward me becomes revealed through corrections in my corrected vessels, according to how much they resemble His vessels. And this is according to the law of similarity, that is the law of equivalence. As I've said more than once, we also see this in all cases in this world. If I want to feel something, then I need to also have something in me that corresponds to it. If I want to feel a certain color, a certain physical phenomenon, let's say sound, waves, heat, cold, all kinds of things, then inside me I need to have sensors, detectors that perceive these things. In other words, in me, there needs to be sensitivity, understanding, and perception, and also the ability to develop those phenomena that I can feel outside of myself. So, with regards to the world, this is clear. It's like when we want to learn something in this world, I want to perceive something new, to understand something new, to feel something new. So I teach myself. In other words, I install some kind of program within myself or through habit, I increase my sensitivity to certain things that I did not feel before, let's say, to colors, sounds, or something else. I teach myself, and then I become more sensitive. And the more sensitive I am, the richer I become in all kinds of internal phenomena. Accordingly, I perceive these phenomena outside myself.

It's the same here. What does it mean that I need to correct my vessels? I essentially have to create within myself the same model as what is outside, as the Creator. This is called a person needing to reach equivalence of form with the Creator. My inner vessels, which are opposite to Him, I must correct so that they become similar to Him. And then, according to the measure of similarity, to how much we resemble each other, I perceive Him, I understand Him, I reveal His providence toward me. Why do I reveal His providence upon me? I actually reveal the correction of my vessels that I've made. This is called having acquired a part of the Creator within me. I have built the Creator's part within me. I have created the model of the Creator inside myself.

You could say, perhaps, in a certain sense just so that you understand correctly, I have become the Creator, because inside me, within me, there are the same laws, the same system, everything is the same. This is the purpose of correction, and it works according to the law of equivalence, between the part that feels and what it feels. This is also true in all cases in this world. In the laws of physics, a thermometer must be built to perceive heat in a certain way, within a certain range. If I need to understand someone's thoughts, then I need to be educated, sensitive, and understand internally what is happening to him. I need to go through the same things. And then, to the extent that I have within me the same part as the other person, accordingly, I perceive him. We have nothing besides this.

The whole difficulty in understanding the wisdom of Kabbalah lies precisely in its simplicity. So, it's not for nothing that it's written, "the world follows its customary course." "I, HaVaYaH, have not changed." "I, the Lord, have not changed." Nothing changes except that a person corrects his vessel of perception, and that is all. Therefore, we have no one to turn to, nothing to turn to. We do not need to change anything outside. We do not need to run anywhere. Concentrate inwardly on what is happening with your perception.

That's why it's called inner work, inner wisdom. The internality of the Torah, all kinds of such perceptions, that we don't need to do anything external. Therefore, they say about Kabbalists that they seemingly disrespect externality. They don't give any importance to externality, but to actions and Mitzvot, commandments. All kinds of external ones, they certainly don't give importance to that. What for, if the entire correction is the correction of my inner vessels of perception, and the innermost ones, where I reveal godliness? Well, if there's room for a few more questions, please, I'm ready.

Question (Petah Tikva Center): (52:35) You said that the revelation that the Creator is the Good Who Does Good, it's that He's good to the wicked and to the good. During the stage of revelation, he discovers that everything is good for him, but those who aren't on the path, they have no income, and they're full of concerns, it should have been good for them also, if the Creator is good to the good and to the bad.

M. Laitman: I didn't understand you, sorry. I'm a little sick today. Can you repeat the question?

Student: You said that the revelation is such that the Creator is the Good Who Does Good to the bad and to the good.

M. Laitman: What is written that the Creator is good to the wicked and to the good is what a person who has corrected himself reveals, and according to the degree of goodness to which he's corrected himself, he reveals that the Creator is good to the wicked and to the good. However, someone who is not yet in a state of good correction, but is evil, he’s in evil, he feels the Creator as evil, and cannot justify Him as being good to both the good and the wicked. In other words, again, the Creator's attitude toward the created beings is revealed to each person individually according to the measure of his correction.

So I see the Creator as the Good Who Does Good to everyone, to the wicked and to the good alike. That is a very high degree of the revelation of providence. It's the world of Atzilut, and also part of the world of Beria. But someone who is not in this disclosure, in this revelation feels the Creator is evil.

Reading: (54:34) Revelation. Strengthening in faith that the Creator guards over the whole world. This leads him to the books, and from there he receives the light of correction and the understanding of how to grow stronger in believing in the Creator's providence. When his efforts to believe in the Creator's guidance accumulate to a sufficient degree for the light of correction to affect him, meaning that he will absorb all of this light, he becomes ready for the Creator's providence over him in a state of revelation. Then the Creator is revealed as The Good Who Does Good to all His created beings in all the conducts of nature, according to their will.

Depiction. A person feels the good, tranquility, and well-being that emanate from the Creator. He makes his living easily. He does not suffer diseases and problems. He's respected everywhere, and he finds success everywhere. And when he needs something, he prays, and he's immediately answered. If he performs more good deeds, his success grows.

M. Laitman: (56:21) We need to continue with the second half now, because we've actually read the article, and I think that what we can still do is find, in “The Study of the Ten Sefirot,” if you want, these sections, these excerpts, where Baal HaSulam describes in the “Introduction to the Study of the Ten Sefirot” how a person passes through steps, through all the degrees of the worlds. How double concealment, normal concealment, the revelation of providence, which is called providence of reward and punishment, and afterward eternal love, are connected, how the four degrees of the revelation of providence are connected to the four worlds, Assiya, Yetzira, Beria, and Atzilut.

He describes this there in the “Introduction to the Study of the Ten Sefirot,” and it becomes very, very simple and clear what the worlds actually are, what the degrees actually are, what we are doing, where we are climbing. Because all we do is correct within ourselves a little more, a more internal layer of our vessel, a little bit more, a little bit more, and according to how deeply we correct our vessel, our reflected light becomes greater, and accordingly our revelation of the Creator, of His actions upon us, becomes greater. That is all. There is nothing else. This is called "from Your actions we know You." And all of this takes place within the corrected vessels of the individual person.

And all the stages of correction in which the Creator's attitude toward me becomes revealed, through which I see and feel the Creator, all these stages are called the degrees of the worlds. And in these degrees there is a part called worlds from the perspective of concealment, and from within the concealment, as I correct my vessel through the screen, I reach revelation. These are the two sides of the same vessel, before correction and after correction, at each and every degree. And there is nothing else.

You see to what extent this wisdom speaks about a person's internality, about a person's attitude toward what is outside him. And accordingly, this is how we must concentrate. That's how we need to focus, only inwardly, within ourselves. I recommend to you, if you have a desire for it, then you can read it afterward. Then you can find where these things are in the “Study of the Ten Sefirot.” I cannot immediately find them now, but we can read them, say, tomorrow as well. 

Student: If the external actions have no influence, then what does he say? What is he talking about here in the revelation, in the description, where he writes, if he performs many good deeds, his success grows?

M. Laitman: I request for someone with a microphone to repeat his question.

Question (Petah Tikva Center): (59:41) If there's no meaning to external actions, that I'm asking, what does it mean when it says here that if he performs many good deeds, then his success grows? What are these good deeds actually?

Student: He is asking, if we say that external actions are meaningless, so what is the meaning of him saying here that a person performs many good deeds?

M. Laitman: I don’t understand what good or bad actions are, whether they're determined by what a person does with his hands and feet or by what he does with his intention. I don't understand how he interprets these things. If we have determined that we evaluate all our actions according to the goal, then good actions are those through which I want to reach equivalence of form with the Creator, and bad actions are all those that do not pertain to this.

Reader: We read from “Introduction to the Study of the Ten Sefirot.” A friend found the part I've talked about, regarding what Rav mentioned in the morning lesson.

Reading: (01:01:27) So, in the Introduction to TES, item 149. And after coming to this, we can provide a description for the four worlds known in the wisdom of Kabbalah, known by the names Atzilut, Briah, Yetzira, Assiya of holiness, and the four worlds ABYA of the shells, arrayed according to the secrets of one opposite the other, opposite ABYA of holiness. And all this you will understand from the above explanation of the four discernments in the Creator's providence and the four degrees of love. And first, we will clarify the four worlds ABYA of holiness, and we will begin from the bottom, from the world of Assiya, because here the first two discernments of providence were revealed.

We've already explained the first two discernments of providence of concealment of the face. You should know that both are considered the world of Assiya. This is why it is written in the book “The Tree of Life” that the world of Assiya is mostly bad, and even the little bit of good contained in it is mixed with the bad and is unrecognizable. Interpretation: from the perspective of the first concealment, it follows that it is mostly bad, meaning the torments and pains that those who receive this providence feel. And from the perspective of the double concealment, the good is mixed with the bad as well, and the good is completely indiscernible.

Reader: We're reading the text you pointed us towards in TES. You read that. If you want, we can continue or read it again.

M. Laitman: Yes. Where did you find it, on what page?

Reader: “Kabbalah for the Beginner,” page 196, item 149.

M. Laitman: No, I'm in favor of finishing this topic, if that's really the case. No, no, 196, what is this? Where is it here? 

Reader: 196. Or we can start… 

M. Laitman: 150. Can you read? We'll read it. That's fine. Maybe in the meantime, I'll find what I intended. Please read 

Reader: 150.

Reading: (01:04:29) 150. We have already explained the first two discernments. Excuse me, for we have already explained the first two discernments of providence, of the concealment of the face, you should know that both are considered the world of Assiya. This is why it is written in the book, “The Tree of Life,” that the world of Assiya is mostly bad, and even the little bit of good contained in it is mixed with bad and is unrecognizable. Interpretation: from the perspective of the first concealment, it follows that it is mostly bad, meaning the torments and pains that those who receive this providence feel. And from the perspective of the double concealment, the good is mixed with the bad as well, and the good is completely indiscernible.

The first discernment of the revelation of the face is the discernment of the world of Yetzira. This is why it is written in “The Tree of Life” that the world of Yetzira is half good and half bad. This means that he who attains the first discernment of revelation of the face, which is the first form of conditional love, considered only repentance from fear, is called medium, and he is half guilty and half innocent.

And the second discernment of love is also conditional, but there is no trace of any harm or detriment between them. Also, the third discernment of love is the first discernment of unconditional love. Both are regarded as the world of Beria. Hence it is written in “The Tree of Life” that the world of Beria is mostly good and only its minority is bad, and that minority of bad is indiscernible. This means that since the medium is awarded one commandment, he sentences himself to the side of merit, and for this reason he is considered mostly good, meaning the second discernment of love. The minute indiscernible evil that exists in Beria extends from the third discernment of love, which is unconditional. Also, he has already sentenced himself to the side of merit, but he has not yet sentenced the whole world. Hence a minority in him is bad, since this love is not yet considered eternal. However, this minority is indiscernible because he still did not feel any harm or detriment, even towards others.

The fourth discernment of love, the unconditional love, which is also eternal, is considered the world of Atzilut. This is the meaning of what is written in “Tree of Life,” that in the world of Atzilut there is no evil whatsoever, and there, “Evil will not dwell with You.” This is because after one has sentenced the entire world to the side of merit too, love is eternal, complete, and no concealment or cover will ever be conceived, since there is the place of the absolute revelation of the face, as it is written,  “Your Teacher shall no longer hide Himself, and your eyes shall see your Teacher.”  This is because now he knows all of the Creator's dealings with all the people as true providence that appears from His name, The Good Who Does Good to the good and to the bad.

M. Laitman: (01:09:01) Well, we really see that this excerpt in item 150 from the “Introduction to the Study of the Ten Sefirot” can be added to our article, "Disclosure and Concealment," and this will certainly help us understand the article much better. That is, all the worlds, as he writes in the “Introduction to the Pticha,” the Preface, are within the person are revealed within the person or the worlds are nothing more than the revelation of the Creator's attitude toward us according to our corrected internal vessels.