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

Daily Lesson (Morning) November 18, 2024.

Part 1: Baal HaSulam. Introduction to The Study of the Ten Sefirot. #134.

Reader: Hello, we're reading in The Writings of Baal HaSulam. In Hebrew, it's on page 799, the Introduction to the Study of the Ten Sefirot. Continuing with item 134. You can find the study materials in Sviva Tova on our website. You can also send us questions live through our websites. Rav.

Reading: (00:30) Item 134

134) You should know this law, that there is disclosure only in a place where there was concealment. This is similar to matters of this world where the absence precedes the existence, since the growth of wheat appears only where it was sown and rotted.

It is the same with higher matters, where concealment and disclosure relate to each other as the wick to the light that catches it. This is because any concealment, once it is corrected, is a reason for disclosure of the light related to that kind of concealment, and the light that appears clings to it like light to a wick. Remember this on all your ways.

M. Laitman: We learned already about these laws, that there can be revelation only in a place where there was previously concealment. And according to the depth and the character of the concealment, we can say that we are expecting a certain HaVaYaH.

Reading: (02:23) Item 135

Now you can understand what our sages said, that the whole Torah is the names of the Creator. This seems puzzling, as there are many indecencies, such as names of wicked—Pharaoh, Balaam, etc., prohibition, Tuma’a [impurity], cruel curses in the two admonitions, and so on. Thus, how can we understand that all these are names of the Creator?

Reading: (03:09) Item 136

To understand this, we must know that our ways are not His ways. Our way is to come from the imperfect to perfection. In His way, all the revelations come to us from perfection to the imperfect.

First, complete perfection emanates and emerges from Him. This perfection descends from His face and hangs down restriction by restriction, through several degrees, until it comes to the last, most restricted phase, suitable for our material world. And then the matter appears to us here in this world.

Question (Petah Tikva Center): (04:21) What he writes about the wheat. What, exactly, rots in a person and what grows in a person?

M. Laitman: Well, it's a general law, we see that in things that are below us. The first, there has to be rotting, absence, and then HaVaYaH, existence. We don't understand it about us so clearly, but nevertheless, when we study, in our study, there is a time when we hear, when we understand, we learn something, then we hit things that are not understood, not known, how can it be? And later we begin to understand from the absence of existence, the existence.

Student: But what rots in a person? What gradually rots until something new appears?

M. Laitman: I can't say. In every desire of ours, in all of our qualities, there are desires to receive, there are certain qualities themselves, the extent to which they are revealed on top of the desires, and all of this is working to support each other and to be revealed in this way until the end of all revelations.

Student: So, during the absence, what is the work of a person during the absence, before the revelation?

M. Laitman: There's nothing to do, he doesn't know what's absent,

Student: He also doesn't know what he's about to reveal, to discover.

M. Laitman: Yes.

Student: So, he doesn't know anything, either the absence or the existence.

M. Laitman: That's our lives in the beginning until we come to the wisdom of Kabbalah and begin to study and to ask, and here we are shown a new wisdom altogether something we didn't know before.

Student: So again, what is the person's work when he's completely detached from concealment or revelation?

M. Laitman: To reveal his will to receive actively, and try to advance as much as possible.

Reading: (07:17) Item 137

137) From the above-said you will learn that the Torah, whose height is endless, did not emanate or emerge from Him as it appears to us here in this world, since it is known that “The Torah and the Creator are one,” and this is not at all apparent in the Torah of this world. Moreover, one who engages in it Lo Lishma, his Torah becomes a potion of death for him.

Rather, when it was first emanated from Him, it was emanated and emerged in utter perfection, meaning in the actual form of “The Torah and the Creator are one.” This is called “The Torah of Atzilut,” in the introduction to Tikkuney Zohar, p 3, that “He, His Life, and His Self are one.” Afterward, it descended from His face and was gradually restricted through many restrictions, until it was given at Sinai, when it was written as it is before us here in this world, clothed in the crass dresses of the material world.

Question (Petah Tikva Center): (09:26) I wanted to ask what to be careful with?

M. Laitman: During the absence you should, based on what you understand of what exists in the absence, how do you reach resistance, revelation?

Student: The state, many times it feels like you're in thin air. You don't know what will come. You can't feel what is happening right now. It's possible to fall into all kinds of thoughts and to condemn. So, the question is, in that state what should a person remember really well in that state?

M. Laitman: Only that his environment is his anchor, and he must hold on to it.

Student: Now, this state is necessary according to what we read in the previous items in order to reach revelation. So if a person in that state is in a negative state, he condemns. He has an opportunity to grow, but instead, he condemns. How does this influence the continuation, his revelation?

M. Laitman: Let's see. I don't know.

Student: And the question is, can it harm him? Will it push the revelation further away?

M. Laitman: I'm telling you, I cannot tell. I can't speak about it generally, of course there are many words I could use, but concealment is concealment.

Student: So if we talk about the Ten, right? We were working in the Ten. Inside the Ten, many times there are states of concealment. When you see some phenomenon or some resistance, and you condemn it. So, as a Ten, how should we relate to such a situation?

M. Laitman: But it's written, we need to try to come closer to another, sentence his friend to a scale of merit and advance toward revelation. So we will become worthy of revelation.

Student: On the individual level, a friend in the Ten needs to be meticulous. If he hears some sort of criticism, should he stop it? Should he disagree to hear the criticism about other friends?

M. Laitman: Likely, yes.

Question (Petah Tikva Center): (12:12) For us, the first degree above us can already be perfection, wholeness, because we can't do more than that. So, he writes that the Light and the Creator are one. Is that correct for all of the degrees? So what is it for us that the Light and the Creator, or the Torah and the Creator are one?

M. Laitman: What is it for us? We grasp the Creator through His actions. It's called the Light, that's how it's revealed relative to us.

Question (Petah Tikva Center): (12:55) What does it mean that the relation between the Light, between the revelation and concealment is like light to the wick?

M. Laitman: Because the concealment is a state that precedes revelation.

Student: This is clear, but why… The Light is impossible without the wick. So, I thought that it's like dependency throughout all of the...

M. Laitman: Yes, because we're in a state where concealment, darkness, absence for us is the correct natural thing that fits our state. And when we come to… when we exit the concealment in any way, then for us revelation becomes something of the upper world.

Student: When they say there's no light without a vessel, so this is clear. If there's no desire, there's no feeling, there's no lack, but there's no revelation without concealment. Why after it was revealed, the concealment doesn't disappear? Why should it still be here somewhere? Why does it still exist after the revelation?

M. Laitman: Concealment is necessary to exist relative to created beings, and gradually the true state is revealed to them.

Question (Petah Tikva Center): (14:53) He ends this item with, remember this in all your ways. Is there any basic way for us to remember this so it will accompany us?

M. Laitman: Any state no matter which, first there will be concealment, and through our efforts, we'll reach existence.

Student: This means to look at a state and it's impossible to judge it too much and see what it might develop.

M. Laitman: I'm not going to interpret it. I told you what's clear.

Question (Petah Tikva Center): (15:35) I'll continue the friend’s question earlier because it's not clear. So if there's no wick, light cannot be either. If you take away the wick, there's no light. If you erase the disruptions, there's no revelation of love. Love covers all crimes, so the crimes must remain there. Now that same love must cover everything at the same time that the crimes can exist. How is it possible? It's impossible to grasp it.

M. Laitman: The crimes become a source of fuel.

Student: This is clear, but by my nature, the moment that I feel love towards something, I forget about the crimes.

M. Laitman: You're still at the beginning of your path. More crimes will be revealed, and how to overcome them, and how to receive the correct results of everything you're going through. There's no words.

Student: How do we keep it when after the crimes the love appears, how do we keep them correct? Should we make an effort to keep the crimes so they'll still exist, so they'll be present?

M. Laitman: It's recommended for a person to understand the crimes, understand how he went through them, and how he received the reward on top of them-love.

Student: This work is actually intellectual, right? Some emotion appears, love, and you need to intellectually add something, the crimes?

M. Laitman: We'll get to it and understand.

Question (Petah Tikva Center): (17:33) I'd like to continue this with another point that he writes here, and he warns us that the engagement in Lo Lishma should not turn into the potion of death.

M. Laitman: Yes.

Student: This is a point where I constantly ask myself. How do we make sure that we tell ourselves all the time we have to go from Lo Lishma to Lishma? How do we truly turn Lo Lishma to a state where we love this process and we want to reveal, as we say, every revelation here will truly show us the greatness of the Creator?

M. Laitman: Yes.

Student: How do we not turn, he warns us for some reason it might turn into the potion of death.

M. Laitman: We won't be satisfied with anything less than the revelation of the Creator Himself.

Student: This means that all the time we have to push onward?

M. Laitman: Yes. And each degree, more and more revelation.

Question (Petah Tikva 11): (18:42) What is the Torah as it is, without concealments and restrictions?

M. Laitman: The Torah is the light. Relative to us, the light of Ein Sof is divided to many degrees. And according to these degrees, we begin to attain Him, to reach Him, to work with Him, to be filled by Him, and so on and so forth.

Question (Woman Toronto 1): (19:25) I heard now that we have to discover or reveal the will to receive actively. What does that mean?

M. Laitman: We feel that on the one hand, the will to receive has to be great, on the other hand, the light that cloths in him, in it, should also be great. And the connection between them the fitting of the will to receive that needs to receive the light and the light that is opposite the will to receive, the connection between them is the screen.

Student: What does that mean, to reveal it actively?

M. Laitman: Actively, meaning a person has to perform actions with his will to receive in order to resemble the light.

Question (Woman Brazil 5):(20:22) It is written that the whole Torah are the names of the Creator. What does it mean that the whole Torah are the names of the Creator?

M. Laitman: The Torah in total reveals to us a process of the revelation of the Creator, the light of Ein Sof through different states and different portions from below up as they gradually grow in us, according to how a person learns to receive this light.

Question (Woman Mark 43): (21:18) If the darkness precedes the light, should we in a virtual Ten purposely look for the darkness?

M. Laitman: We don't need to look for the darkness. Rather, we need to reveal that we are in darkness. Corresponding to that we need to come out of it toward the light.

Question (Asia): (21:52) Does absence mean absence of love between us and from us to the Creator?

M. Laitman: Absence is absence of everything that needs to be revealed from the light, so it's revealed to us in the form of darkness. Each time more and more, and accordingly we come to the light, more and more light.

Question (Petah Tikva Center): (22:25) If every revelation becomes the potion of death, then how do we work with it? So, we discover something and we need to know that this will become the potion of death and there's nothing to do about it, or is there a way to work during the revelation immediately to…?

M. Laitman: No, no, we don't reveal the revelation as the potion of death. On the contrary, first we want to be equipped with the screen, and through the screen we wish to be connected to the Creator where the screen is helping us convert the will to receive to a desire to bestow, and with the Creator we relate to one another as one desire to bestow to another desire to bestow. That's how we reveal Him.

Student: So in advance we should resist the revelation? Should we resist the revelation in advance? Should we even want the revelation?

M. Laitman: We'll learn about it along the way, but in principle, yes. We need to be in opposition to the light, opposite the light.

Student: It's confusing. So, what should be our lack, a lack for a screen and from that to?

M. Laitman: A deficiency to discover the upper light, which is HaVaYaH, existence, HaVaYaH, the Creator, and to reveal it in the corresponding vessels.

Student: So, wanting the light, wanting to love, is this legitimate? Wanting to love the friends, the Creator, is this legitimate? This is not revelation? If I feel sweetness at the end of every degree, we feel a sweetening just like I felt resistance and I was praying, I worked with the friends, and then I felt some sweetness at the end. Is this okay, or will this already become a Klipa, a shell for the next degree?

Question (Petah Tikva Center):(24:44) What is the role of these crass garments in this world that are over the Torah?

M. Laitman: These garments help make us fit, be more compatible with the sources of the upper lite. That's the garments.

Student: How does it happen? How.. let's say, some story, some garment, I understand that these are all kinds of stories. What are the garments in the Torah?

M. Laitman: Garments in the Torah are reflected light.

Student: So it's not… when we read the Torah, right as it is, all kinds of stories, these are not the garments, the crass garments?

M. Laitman: No, Torah is not stories, it's the upper light.

Student: When he writes the Torah, the Torah was given and it was restricted, he explains about the light, it was restricted, and it's not that the garment is all kinds of stories. So why does he say, of this world?

M. Laitman: They have a problem how to express these degrees, these states. So, that's how he calls it, this world. Meaning, created beings who are in the lowest degree, and they begin to discover the reality of the Creator called this world.

Student: So, here he doesn't mean the stories in the Torah, but…

M. Laitman: No, no, no, no.

Question (Petah Tikva Center): (26:37) What are the names of the Creator?

M. Laitman: The clothing of the light inside the will to receive of the created being with the help of a screen and reflected light that opens up the qualities of this light, the qualities of the light that's revealed, in a way where there's a compatibility between the desire, the screen, and the light. This is called the revelation of the Creator to the created beings.

Student: We learn that the Creator is revealed only in a good way, through joy and mercy. He's not revealed in bad things. Here it says that the names of all the wicked ones are also the names of the Creator: Pharaoh, Balaam, and these other characters. So how does it fit in? These are the opposite things, also considered names of the Creator. How can it be?

M. Laitman: We don't know it yet, but when we begin to attain it, we shall see how it can be that these exalted forces, these special forces, they too are considered as belonging to the actions of the Creator.

Student: So we will attain that Pharaoh is also merciful and?

M. Laitman: Everything that's revealed to us, and is destined to be revealed, are all the names of the Creator.

Question (Petah Tikva Center): (28:56) As I understand it, where the light is more and more restricted, there is less and less wholeness, perfection.

M. Laitman: Yes.

Student: So it turns out that in the lowest place, there should be the greatest absence. Where there is hardly any light, the absence should be the greatest.

M. Laitman: Yes.

Student: So why is more perfection revealed there? If the vessel overcomes the absence, we have small perfection.

M. Laitman: Yes, according to the size of the overcoming.

Student: But it should reveal great perfection in almost everything. Because through the cascading, it's less and less.

M. Laitman: In the cascading, everything remains on top. What comes to the created being is a small percentage. That's what's revealed.

Student: But the degrees cascade from above downwards, right?

M. Laitman: Yes.

Student: And each degree, there is some perfection that is suitable for it, associated with it. So what is the great absence, the great lack? What does it give the vessel if it only discovers such a small perfection? Let's say on the very first degree, what does that give?

M. Laitman: The Creator is great. He leaves for the vessel a small revelation. When it discovers it, when it reveals it, it reveals it. And through the concealment and revelation in this degree, the vessel is built.

Student: Okay, I get that. This great absence, this great darkness, what does it serve? What role does it have if there's only a small light that stands opposite that? So He could have given us just a small absence, a small lack, and we would discover a small light. Why is there such a great darkness on the first degree?

M. Laitman: The created being doesn't understand the nature of the darkness before it. What's the distance between Him and the Creator? He can't grasp it. And consequently, it can continue to exist like us, in this way.

Student: Can I ask another question? The vessel restricted the light in order to discover equivalence of form. Not that. The light that is revealed in the vessel so that the qualities of the light are revealed. According to the absence of the light, it discovers opposite forms to the light. As I understand it, the absence of the light should have canceled the vessel. If there's no light, there's no vessel, there is nothing. So, why is it that the absence of the light reveals opposite qualities to it?

M. Laitman: Because the light remains in opposition. It was in that place, now there's no vessel to hold the light as it was before. Rather, the vessel was restricted. It lacks the power to overcome the power of equivalence of form to the light, so the light disappears. Because the light can shine, can illuminate only from a quality that suits Him, that fits Him.

Student: If the light disappears from the vessel, there is no vessel, there's nothing, right? What exists in a vessel so that it can discover the opposite qualities? The light still exists there, but in a different way. How can it be that there's no light in the vessel? So the desire should have been canceled.

M. Laitman: No, it's not like there's no light in the vessel. The light fills all of reality. But we say that the light departed from the vessel because the reflected light disappeared. And all that was left is the Reshimot-record, from the previous state.

Student: And why, when the reflected light disappeared, the vessel necessarily takes on a form that is opposite to the light?

M. Laitman: What else is there? All of creation, after all, is the will to receive that's opposite from the light. And the light that shines within the will to receive according to the corrections.

Student: Now, what does the form of darkness give to the vessel? What gives the vessel this murky, opposite form? Does the light itself give it to the vessel?

M. Laitman: No, it's a result of the difference, the feeling of difference between the light and the vessel.

Question (Petah Tikva Center): (33:53) What is the action of the screen?

M. Laitman: To equalize, to equate between the light and the vessel.

Student: Is it correct to look at it that the light is both the pleasure and the giver of the pleasure? They're both together there?

M. Laitman: You can say it.

Student: So when the screen wants to equate these things, it only operates on the giver of the pleasure? How does it act on these two elements?

M. Laitman: I didn't get it.

Student: The light works both on the pleasure as well as on the giver of the pleasure? It has two actions?

M. Laitman: No, only the place that receives the pleasure.

Student: So what is the equality about? If the screen works to equate the… or equalize the light of the pleasure, what does the screen work on?

M. Laitman: The desire in the light.

Student: So what should we do in order to build a screen?

M. Laitman: Before that, we ask to have the power of the screen, the force of the screen, and then we cloth the will to receive in the screen.

Student: The screen is only our request?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:32) Lo Lishma and Lishma mean no screen and there is a screen?

M. Laitman: Yes.

Question (Woman Turkiye 8): (35:50) How do we use the negative names like Balaam or Pharaoh of the Creator in our study?

M. Laitman: We use them just like positive names, it doesn't matter for us. Positive or negative, it's still high above high, all these names. So don't be too impressed by it.

Question (Woman Romania 1): (36:19) What does it mean that there was revelation only in a place where there was concealment before?

M. Laitman: That's the law. There cannot be any revelation except in a place where there was previously concealment. A place, meaning vessel that previously was in concealment, this vessel, and later new conditions arrived, and the vessel was corrected and then according to the equivalence between it and the light, the light can shine.

Question (Woman Latin 13): (37:06) We talked about love covers all crimes. If the crime is not clear, we don't understand it, maybe it will repeat again until we reach understanding of it?

M. Laitman: Possibly, but it doesn't have to.

Student: And is the understanding actually the correction of this crime in the Ten?

M. Laitman: I didn’t get it.

Student: To understand the crime means to internalize that it was a crime, that's also the correction itself?

M. Laitman: I wouldn't say so. It doesn't have to understand what's going on. That's what we have for now. Okay, so we'll continue. Please, go ahead.

Reader: Item 138.

Reading: 138) (38:08) Yet, you should know that the distance between the dresses of the Torah in this world and the dresses of the Torah in the world of Atzilut is immeasurable. Nevertheless, the Torah itself, meaning the light within the dresses, is not changed at all between the Torah of Atzilut and the Torah of this world. This is the meaning of the verse, “I the Lord do not change” (Malachi 3:6).

Moreover, these crass dresses in our Torah of Assiya are not at all of inferior value compared to the light that is clothed in it. Rather, their importance is much greater, with respect to the end of their correction, than all its pure dresses in the upper worlds. This is so because the concealment is the reason for the disclosure. After its correction, during the disclosure, the concealment is to the disclosure as a wick is to the light that grips it. The greater the concealment, the greater light will cling to it when it is corrected. Thus, all these crass dresses in which the Torah is clothed in this world, their value is not at all inferior to the light that clothes it, but quite the contrary.

M. Laitman: This is clear, right? Are there any questions?

Question (Petah Tikva Center): (40:24) What's the importance of these crass garments for the correction?

M. Laitman: Each and every garment hides the light and adapts it to the vessel that is under this limitation, this restriction. This is why we measure the levels, the states, also according to the garments.

Student: And here it says that relative to the end of correction, it's important.

M. Laitman: Yes.

Student: Meaning, until the end of correction, we acquire all these lights?

M. Laitman: Yes.

Question (Petah Tikva Center): (41:19) Sometimes, in the dark, or in concealment, we look for the Creator. I think it's a natural thing. I think it's a reason for the darkness. But I feel like there are two ways of searching Him. One way is like a child, groping in the dark, crying “mammy, mammy,” looking for someone who can relieve his fear and loneliness. And there's another side, where it's a friend who is looking for his friend, who wants to reconnect again with his friend. And it's like, where are you, the one I love, that I wish to be with you?

M. Laitman: Yes.

Student: So there's two kinds of search.

M. Laitman: Yes.

Student: Which side should we be on? Or both? Maybe both are important.

M. Laitman: Whatever will develop in each and every one. We just need to take part in developing, growing the will to receive, and its adaptation to the upper light. That's it.

Question (Petah Tikva Center): (43:08) He writes, the greater the concealment, then when it's corrected, the greater light that will grip to it. And I wanted to take it to the work between us in the Ten. When a friend is shown in great darkness, an unpleasant state, when I look at the friend, it's almost impossible to justify this state. To justify, to work with it, it's very difficult for the friend. How should the Ten work in this situation based on what he's saying?

M. Laitman: Actually, through all kinds of hints, we should convey to him that what he's revealing is the opposite form of the revelation of the light. And therefore, it is worthwhile for him to go through these things as quickly as possible. And we all have all kinds of such states where we together can go through all of these states truly with joy and singing.

Student: Yes, that's to help the friend, to, you know, hint at the good state he should see in it?

M. Laitman: Yes.

Student: I want to take it further. When a friend is going through such a state, if the Ten is incorporated in them it can also feel something, but it can see it as a state that can help him. The question is, if the Ten incorporates with this friend, the more it incorporates with him, the light will later come to the Ten as well, or it's only to the friend?

M. Laitman: No, it can't be only for the friend. It's also for everyone, but not with the same intensity or in the same form. But nevertheless, it does reach them.

Student: So, it sounds I don't know, we're coming here to work, but if the friend, something, God forbid, is happening to the friend, something negative the Ten should see an opportunity for advancement for the whole Ten in it?

M. Laitman: Yes.

Question (Petah Tikva Center): (46:02) These three discernments, those are the seeds, that are gradually rotting and a new state is born?

M. Laitman: Yes.

Student: I'm going to ask something strange, you don't have to answer. Hey, this is Baal HaSulam, this is how you can bet what's happening next, that's what's previously happening, that's what's next?

M. Laitman: It's the way that we understand it. We will come back to it.

Question (Petah Tikva Center): (46:49) How can we enter this revelation and concealment like a game? Together, all the friends are revealing more and more concealed things, like in a game room. You remove the garments, you reveal something of the Creator, then something of ours, of love. Because I heard you say previously, we can do it with joy.

M. Laitman: Yes?

Student: How to enter such a depiction, if it fits? How can we change the attitude toward revelation and concealment?

M. Laitman: Everything comes from the Creator, both the concealment as well as the revelation. And in the feeling of the concealment, we are closer to the Creator than later on in the feeling of the revelation. Because in the feeling of the concealment, the Creator's relation appears in us already, but we are not capable of discovering it. Whereas, in the feeling of the revelation following the concealment, we discover a part of what was in the concealment.

Student: He gives us a depiction. He used to give us these depictions, like, maybe closed gifts that were being sent, maybe a certain depiction, portrayal, that we can work with, even for one day. We work with revelation and concealment together, we try to open something up.

M. Laitman: Well, imagine, depict these words that I'm saying, depict them. How is it possible in the relations between us, in the form of man's relation or connection to the system of the lights.

Student: So, it fits such a depiction of playing together, opening things up. Is that a suitable depiction?

M. Laitman: Yes.

Question (Petah Tikva Center): (49:10) He says the greater the concealment, the greater the light that can cling to it when it's corrected. What is he talking about: A particular concealment that develops up until the revelation of the light, or he talks about it relative to other degrees?

M. Laitman: With respect to the degrees, let's say light from degree number 20, is concealed in the vessel and it is only revealed through the power of the screen, screen number 20 that is revealed with respect to the desire in the vessel as a will to receive in order to bestow.

Student: I understood, it relates to the first degree.

M. Laitman: Let's say the first degree.

Student: So, in the first degree you have the greatest light relative to the other degrees? You know, he's talking about the same concealment that develops?

Question (Petah Tikva Center): (50:20) Can we depict a state where he writes that all these crass garments, the Torah is clothed in this world, their value is not at all inferior to the light that clothes in it, but quite the contrary. So, can we describe what's happening to such a crass garment when it's revealed in its opposite form?

M. Laitman: That is true, as well?

Student: That's the question, what's going on? There's a state of concealment, the person feels what, remote from the Creator? How to imagine this crass garment?

M. Laitman: Yes, the person feels that he's far away from the Creator. He's the opposite of the Creator.

Student: Opposite of the Creator and that brings him certain feelings.

M. Laitman: This brings him unpleasant feelings and he is willing to work on them in order to expel them.

Student: What does it mean that he wants to expel them? In what way does he want to expel them?

M. Laitman: By working on their concealment with the hope of transforming the concealment to revelation.

Student: In other words, he continues to work with that concealment and what does he say? I don't care about working in this concealment. What exactly turns the concealment to revelation?

M. Laitman: The existence of the screen.

Student: What does he discover about this darkness, this concealment, when it's inverted into light, the clothing into light?

M. Laitman: That a garment has been inverted into screen, and the light is revealed by it, then the person will see where he is.

Student: That's clear but he discovers that owing to that concealment, he can now reveal the light, right?

M. Laitman: Yes.

Student: So, how does he feel toward that concealment?

M. Laitman: The concealment was to his benefit.

Student: What does it mean to his benefit?

M. Laitman: It was guarding him so he will only discover the degree that is suitable for him according to the screen that he now discovers.

Student: Now, this concealment is in him, it's protecting him?

M. Laitman: Yes, he keeps it.

Student: What the friends said, that now it protects him together with the revelation. How does that happen?

M. Laitman: That he doesn't want that more will be revealed in him, more than the screen that he has; more than the screen allows.

Student: And that gives him, what does that give him with respect to this precision that he doesn't want more than what he can reveal according to the level of concealment that he has?

M. Laitman: Well, what does it give him? The degree.

Question (Petah Tikva Center): (54:42) This state of absolute complete darkness in the vessel when a person is in this world. We read that all the light is there, the light is swallowed in it, absorbed by it, and the created being doesn't feel it in the darkness. And we learn that when we build a screen in advance, there are states where the light is becoming greater, how can that be?

M. Laitman: It's according to how you feel. Earlier there was less light, but it was close. Now there is greater light, but it is further away, it's just a feeling, it changes.

Student: But in practice, in actuality, that's the state that he's in, in the garments of this world?

M. Laitman: Yes.

Student: When you advance, you approach the Creator. So, why does it give you a feeling of more darkness compared to the state?

M. Laitman: This is how it is; this is the order in which the screens are revealed. They reveal more darkness and by this, in the created being the light grows – the deficiency for the light – and then eventually it reaches him.

Student: But it's a different kind of deficiency. Before, he felt it in the will to receive, and now he turns it into a deficiency for bestowal. It's a deficiency that becomes a deficiency for bestowal.

M. Laitman: Yes.

Question (Petah Tikva Center): (56:32) How does the soul feel with B'nei Baruch?

M. Laitman: I don't know.

Student: And it's recommended, Baal HaSulam in item 134 writes, “we should know this law, that there is disclosure only in a place where there was concealment, similar to the matters of this world where the absence precedes the existence, since the growth of wheat appears only where it was grown and rotted. It is the same with higher matters, where concealment and disclosure relate to each other as the wick to the light that catches it. This is because any concealment, once it is corrected, is a reason for the disclosure of the light related to that kind of concealment. And the light that appears clings to it, like light to a wick. Remember this in all your ways”, Amen on all of us, on everyone, and all of us forever.

Question (Riverdim): (58:23) How does the prayer build in a person the new screen that brings him to revelation?

M. Laitman: The prayer is raising of MAN, and then we receive from above corresponding to our desire, to our request, we receive MAD that comes down. And the two of them build within us screens and new discernments.

Question (Woman Unity): (59:05) How can the wholeness or perfection of Torah can become the portion of death?

M. Laitman: The purpose of the perfection or the wholeness of the Torah. How does it become the portion of death? It’s if a person doesn't know how to use it.

Question (Latin 1): (59:33) What is a garment? What is the light cloth?

M. Laitman: A garment is reflected light on top of the direct light or upon the person's desire.

Student: Is the screen the intention?

M. Laitman: You can say that.

Question (Woman Toronto 1): (59:58) What does it mean to clothe the will to receive in the screen? What are the actions?

M. Laitman: I use the will to receive only according to the screen that the will to receive is clothed in.

Question (Woman Heb 1): (01:00:19) Is a person obligated to reveal the darkness? Or he needs to think that if he had a screen in the current state, it would appear to him differently?

M. Laitman: No, he must discover the darkness, and according to the revelation of the darkness, he then needs the power of the light that will correct him.

Question (Woman PT 38): (01:00:51) Why is the screen a mutual thing? By building it, it's becoming a mutual thing. Why is the screen not an individual, personal action?

M. Laitman: The screen is both an individual action as well as a collective action. And we take into consideration more the collective action because this is what draws the Creator to come out of His hiding and start working with us in revelation.

Question (Petah Tikva Center): (01:01:32) He writes that there are vessels of Atzilut that are very refined, very pure. There are vessels in the other worlds as well, right?

M. Laitman: Yes.

Student: The vessels that broke fell and exist in all the worlds, or only in the world of Assiya, this world?

M. Laitman: The vessels that were broken – there are vessels from ZAT of Bina, Zer Anpin and Malchut, from these three worlds that are detached from the Creator. And when we begin to correct them, we begin to correct them from the small to the greater one, this is how we advance.

Student: But when a person comes to correct a certain vessel?

M. Laitman: Yes?

Student: This vessel spreads out across all the worlds? Or it's only in a certain world?

M. Laitman: Actually, it spreads across all of the worlds but we cannot learn in such a way.

Student: I didn't see it written anywhere but, here it is, so I don't know how to ask it. It turns out that when a person makes a correction, what kind of vessels are revealed to him? A vessel that contains all the worlds or he takes the vessel of, let's say, Assiya and he raises it to Atzilut, and there he gets corrected?

M. Laitman: Yes, in such a way.

Student: So, the Kli that's revealed as absence is absence in all the worlds?

M. Laitman: The absence can be in all of the worlds but he discovers it and raises it only from the place where he is.

Student: So, when there's a revelation from within the absence, he identifies the light that is revealed in all the worlds?

M. Laitman: No, he doesn't have the power for that.

Student: So, how can it be that there is a complete disclosure, a revelation? It's complete, even in a small vessel.

M. Laitman: But where do we talk about complete disclosure? It's only at the end of Correction.

Student: Now, there's a vessel, it's broken, and the light has to be revealed in a complete manner.

M. Laitman: What do you mean, complete? It's impossible.

Student: All ten Sefirot.

M. Laitman: No, it can't be revealed in a complete way, if he doesn't have the conditions for such revelation.

Student: A corrected vessel, even if it's restricted, if it's small. When it's corrected, it's complete, it's whole, right?

M. Laitman: Whole, in and of itself.

Student: So, the revelation in this complete vessel, it reveals all?

M. Laitman: How?

Student: I'm asking?

M. Laitman: No, it's impossible. He only discovers the ten Sefirot that belong to his degree.

Student: What is his degree? The person or the entire vessel?

M. Laitman: The vessel.

Student: The vessel does not include all the worlds? It can be a vessel only of Assiya?

M. Laitman: Possibly.

Question (Petah Tikva Center): (01:05:46) What does it mean, a general screen, or a collective screen?

M. Laitman: A collective screen? Apparently, it's a screen over all the records that now rise to receive the foundation for a new Zivug, coupling.

Student: Before a friend asked, if there's an individual screen and a collective screen, you said there's both, and we have to focus more on the collective screen. So, what is that collective screen?

M. Laitman: The collective screen is when we have a screen that includes all of the vessels of that soul.

Student: I didn't get it, can you explain it, more?

M. Laitman: Well, an example: When a Zivug, a coupling takes place in the correction of a record on a certain degree, let's say Gimel, three. And this correction brought the created being to shattering. And then what happens is that afterwards, we start to sort the broken vessels.

Student: What you're describing sounds like individual work of the created being.

M. Laitman: Yes?

Student: But what is a collective screen?

M. Laitman: Collective, the collective, or general screen, is in the future, the screen is revealed that it is associated, let's say, with a group like ours. But still the relation between the screen and the light remains the same.

Student: But now it's a group work and not an individual work of a person?

M. Laitman: Yes.

Student: So, how does the group build a general screen? It sounds like a collective screen. So, how does the group build the collective screen?

M. Laitman: We talked about it, more than once; it's by each one taking care, caring for his friend, and each one prays for the whole society.

Student: Why does it build a screen?

M. Laitman: Because it's a lack, it's raising of MAN.

Student: And then the MAD that's received, what does it do?

M. Laitman: The MAD that is revealed over this, obligates the upper one to build such a vessel that will connect everyone.

Question (Petah Tikva Center): (01:09:43) We just read that there is an upper light that cascades down from above down through the worlds. And then there is compatibility between the light and the vessel if there is a screen. When we learn Torah, we receive the influence of the reforming light if we aim ourselves, correctly. And we begin to reveal what is written there, those lights, right?

M. Laitman: Yes.

Student: Now, a person, on his own, we don't learn about souls, here. What is the system of souls? For example, if you are speaking of a group, there is a person, there are additional friends around him. Now he needs to build a system that somehow is compatible with what is happening in the Torah. How does it happen? What is the relationship between an individual person and that system that he studies about in the Torah and his friends? How do you tie all those things together?

M. Laitman: There is the upper light, it shattered the general will to receive. Through this shattering it passed to each and every one a Reshimo, a record. That's it, and this is how it gave them the feeling of the shattering, and the opposite of that is the feeling of correction. And now through various actions, or micro actions, it awakens them to return to the correction so that they will make efforts, they will try to get to know that same system that they had prior to the shattering, that is all.

Student: Now, the vessel is complete, it is not divided. Now when we read the names in the Torah of this world, there are all kinds of details and names, and all these matters, and also when we see the friends, we see many details, a great many details. Now the correction is in connecting these details. Can you open up this topic a little bit? How do I reveal the details that I read about in the Torah, or The Book of Zohar that we learn in the evening? He takes all these names, and he explains how they connect to one another. Is there a relationship between this and what we need to build in the group, this collective screen, how can we tie it all to the group?

M. Laitman: You connect between you different records into one vessel, one bite, one action. And by that, you obligate the upper light to perform the correction, that this is how it will be.

Student: I see many parts of him, all kinds of desires around me, especially in my Ten. And I need to bundle them into one somehow, connect them into one. That is the meaning of having a screen? Then I will see that they are all connected into one, or that is incorrect?

M. Laitman: I don't know, if you will want to see them corrected, then seemingly you will see them corrected.

Question (Petah Tikva Center): (01:14:34) I heard you said, in the feeling of concealment, we are closer to the Creator than later in the feeling of revelation. Because in the concealment, the whole attitude of the Creator, the whole relation of the Creator appears upon us. Can the concealment be considered a revelation?

M. Laitman: No, in the concealment, we can't write down our efforts.

Student: So, we don't need to agree with the feeling of concealment?

M. Laitman: No, obviously, not we have to correct.

Student: Meaning, the Creator operating upon us, putting us in a state of concealment. We don't agree with that state, we demand the revelation?

M. Laitman: Yes? What is all our studies from and what is all our work for?

Student: So, the way to revelation doesn't come from the agreement with the state of the greater being gave me?

M. Laitman: No, no, no, there's still a lot, there's much before that. It's like from a child, you don't demand him to be an adult until he grows, many years will go by until he becomes worthy in all his vessels to exist in that way. Yes, Moshe.

Question (Petah Tikva Center): (01:16:00) Can we say that clothing is the disclosure of the intentions in order to receive? And with the screen we make them the revelation of the intention to bestow?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (01:16:23) It is written, here, that there's a distance between the clothing of Torah in this world and clothings in the world of Atzilut. Is there any room to describe what are clothings in the world of Atzilut?

M. Laitman: How? How can I depict that? Screen and Reflected light, that's the clothing.

Question (Petah Tikva Center): (01:17:04) The friend asked, I wanted to refine it. About this rule that there's no somewhat in spirituality, if the screen corrected itself with a certain coarseness and the light could clothe, let's say, on the degree of Nefesh of Assiya. lSo, we know that we learned that the Nefesh of Assiya clothes all the degrees of the desire. Is that correct?

M. Laitman: Well, yes.

Student: Now, how does this rule of there's no somewhat in spirituality operate upon those layers in the desire? How does that happen? Let's say we, can you explain?

M. Laitman: No, we can't. Whichever way each one depicts it to themselves until they're rewarded with the truth, to the true picture.

Question (Petah Tikva Center): (01:18:17) What is this action of raising reflected light for us?

M. Laitman: When we want to correct ourselves and incorporate in the Creator as we need to do on behalf of our will to bestow.

Student: How does the coarseness get added to the reflected light? What do we need to do to add more coarseness?

M. Laitman: Me, for My beloved, and my beloved for me. As much as I equalize with the Creator, so in the ascent, I can adhere to Him and come closer to Him.

Question (Petah Tikva Center): (01:19:09) Earlier I asked you whether the screen is a request. You said that it's a request. And now, when the friend asked about the reflected light, it's not clear if we're asking for a screen and what is this action now of the reflected light, I still didn't understand that.

M. Laitman: Through the screen, and the upper light that strikes the screen, the screen brings out reflected light towards the upper one, towards the Creator.

Student: What in our request becomes reflected light?

M. Laitman: Reflected light, according to our request, becomes a clothing from above downward on the actions of the Creator.

Student: Does the request change? Meaning, the request for the screen, does it change to become another request that becomes reflected light?

M. Laitman: In each and every moment, in every place, it's something of its own.

Student: So, the screen, meaning our action of the request becomes later reflected light?

M. Laitman: Yes.

Student: What's the difference, meaning, if we're in the connection between us asking for the force of the screen? And we're being asked, and we receive a force of the screen, now what becomes in our request reflected light? What changes there?

M. Laitman: What does it mean when you connect together in a screen?

Student: We want to bestow to one another.

M. Laitman: And how is that expressed?

Student: We're asking from the Creator that force of bestowal.

M. Laitman: Yes, and then each one, what do they do?

Student: I don't know, maybe they receive the force but where does bestowal take place? Meaning, there's a request, there's the receiving of the force, that's how I divide it. Maybe it's not correct altogether. There's to ask, there's to receive the force, and there's to use it in practice. So, I'm trying to understand what is the reflected light, which is towards the Creator altogether, not the bestowal between us.

M. Laitman: Yes.

Student: What is it?

M. Laitman: The reflected light is when a person wants to bestow to the Creator, to ascribe it to the Creator.

Student: Doesn't that exist in everything even the request for the screen, that's already something that belongs to the Creator – we're asking Him for it.

M. Laitman: The fact that you're asking from the Creator doesn't mean that you're with Him in mutual bestowal. It could be anyone off the street wanting something from the Creator.

Student: So, also, when we're bestowing to one another, it's not considered that we...

M. Laitman: Could be.

Student: So how, yes, what is that extra that we do between us, that we can say that's reflected light towards the Creator?

M. Laitman: That we want through our actions to ascend to the degree of bestowal, a special degree, a common degree to the Creator.

Student: So, all we have to do is to ask for that? We don't have how to understand it before, to be in a request for that?

M. Laitman: Yes, we have nothing except for that.

Question (Baltia 2): (01:23:23) The screen is the same matter like the Klipa but when we correct the Klipa it becomes a screen?

M. Laitman: Yes.

Question (Kyiv 1): (01:23:40) We're trying to conceal our desire to connect with the friends in the Ten. How later upon that concealment that we do, upon our ego, with the help of the screen can we come to the revelation in our work?

M. Laitman: I want, upon my ego, to receive the upper light that will raise me and help me connect to my friends. And through our connection to turn to the Creator. That's the work.

Student: The screen here, what is it?

M. Laitman: The screen is by working with my ego, that I invert it with the help of the screen to the quality of bestowal in order to connect to the friends with the Creator.

Student: What does the Creator give in return?

M. Laitman: Forces to be able to do all this.

Student: And the screen that conceals the light of the Creator, what is it?

M. Laitman: We don't feel that, yet. That is something we don't feel, yet.

Question (Rehovot): (01:25:35) What is the correction of the concealment? And how is it corrected in the Ten?

M. Laitman: Connecting the concealment is the screen that we spread it upon all our desires to receive.

Student: And how is it done?

M. Laitman: By studying in our desire.

Question (Latin 1): (01:26:12) I have a question. What does it mean to see my friends as corrected?

M. Laitman: That you look at each and every friend and it seems to you, he seems to you as an angel. That all their actions, you see they're only direct towards the correction. And this is how you advance.

Question (Hader 1): (01:27:03) Where is the greatest concealment? Is that where the greatest light is revealed? So, this demands the greatest screen. So, a big Kli is in the coarsest or the finest vessels?

M. Laitman: You have to answer that.

Student: Because on one hand, we're saying that in Galgalta, let's say it's Keter, then the biggest screens. On the other hand, these are the desires that are the most, not coarser but finest of all.

M. Laitman: Yes, so there's the opposite value between lights and vessels. As much as the vessel is bigger, meaning its coarseness is bigger, and the screen and the restriction is bigger. Then what it does, it performs the biggest action.

Student: Why are the biggest screens considered in Keter, in Galgalta, let's say. The screens and the degree of four.

M. Laitman: Yes.

Student: How does that work out?

M. Laitman: That's how it works out because it's a very big vessel, and it's will to bestow. That's why its action is big, great.

Student: But isn't it the finest Kli in Galgalta?

M. Laitman: It is the finest, yes, because in direct light, it is the finest.

Student: Oh, in direct light. Meaning in reflected light, it's the coarsest.

M. Laitman: Well, we'll talk about it later. Well, here I don't see any questions. So, come on.

Question (Petah Tikva Center): (01:29:34) About the lack: The transition between a corporeal lack and a spiritual lack.

M. Laitman: Yes?

Student: A person comes to the wisdom of Kabbalah, we hear about this phenomena that suddenly he loses the taste in corporeality.

M. Laitman: In all corporeality.

Student: Yes, and a certain reception is illuminated to him in spirituality.

M. Laitman: Well?

Student: Why is it like that, first of all?

M. Laitman: He now has a new scrutiny on the lights and vessels.

Student: Why is the deficiency, the desire for spirituality, why does it turn off the desires, darkens the desires for corporeality.

M. Laitman: Because there are bigger pleasures in spirituality, that's why he wants them. What about you? What do you also want a piece of candy and ice cream instead of lunch?

Student: Yes, clear, so, nevertheless, a person starts to advance in the study and what happens is he constantly tries to receive inside this desire that awakens him.

M. Laitman: Yes.

Student: And he doesn't succeed, he doesn't succeed to fill it

M. Laitman: He doesn't succeed.

Student: Why doesn't he succeed?

M. Laitman: He doesn't succeed because he's lacking the right intention on how to use his desire.

Student: Then he understands that the lack that he has is a lack for reception.

M. Laitman: I don't know.

Student: It's like he's missing to receive, he actually wants to fill himself. He wants to receive spirituality.

M. Laitman: Spirituality, I don't know, he wants to receive.

Student: Okay, so the transition between imagining to himself that he wants to receive. What should he be lacking, what's the correct defficiency he should have?

M. Laitman: On what he feels, now he has to sort it out.

Student: Precisely about this sorting, how does he do it? What is this process of sorting?

M. Laitman: He sees what state or degree he belongs to.

Student: And he constantly sees that he wants to fill himself.

M. Laitman: Yes.

Student: Also, in what he says seemingly that it's spirituality, even though it isn't.

M. Laitman: Yes.

Student: What here is called sorting?

M. Laitman: It's what happens in a person.

Student: In what, that he sees that he doesn't succeed?

M. Laitman: Yes.

Student: And then?

M. Laitman: He cries.

Student: He cries for what, filling?

M. Laitman: He can't cry for fulfillment but he cries for corrections.

Student: So, this deficiency of this outcry for corrections, what is it?

M. Laitman: Deficiency for correction.

Student: How does it develop? How does it come out of this imagination that the spirit, from the idea that spirituality would fill his will to receive?

M. Laitman: No, he now must already perform a calculation. That all his correction should be in order to bestow.

Student: How does he clean himself from this mountain of desires that constantly depict inside of himself, that he will be filled by that?

M. Laitman: It's completely not difficult. He simply wants to be a bestower like the Creator.

Student: How does such a deficiency develop in him?

M. Laitman: A deficiency doesn't have plus or minus. A deficiency in its value exists on its own as a feeling of a deficiency.

Student: Isn't a deficiency a minus?

M. Laitman: It can be a plus.

Student: Why does that matter? A deficiency isn't to receive?

M. Laitman: To receive.

Student: So, what's a deficiency in plus?

M. Laitman: It could be that the plus deficiency I have, it's felt in me as a minus.

Student: Can this be tangible in an emotional way? What is a deficiency felt in me as a minus?

M. Laitman: Yes, if I feel that this deficiency is rejecting me from the Creator, so I look at it as a minus.

Student: And this is a scrutiny that a person needs to do upon his desires?

M. Laitman: Yes.

Student: Then, when he discovers that he has deficiencies that are as if plus but they're actually rejecting him, what can he do with that?

M. Laitman: Only to pray.

Student: That what?

M. Laitman: That the Creator will shine through him.

Student: And for it not to show, it's appeared to him as a plus?

M. Laitman: Yes.

Student: So, it turns out that a person is praying to feel darkness?

M. Laitman: Not necessarily? darkness, he wants to feel his corrections as light, as moving forward.

Question (Petah Tikva Center): (01:36:59) The questions from the friend. We want our desire to bestow to be towards the Creator, so it will be to bestow to Him. And many times, it is felt that we are actually wanting to reach the degree of bestowal but to kind of discover it, to enjoy its light. And then it appears as if everything is corrupted. So again, I think it's not me that's thinking.

M. Laitman: Don't jump on the whole cake, slice a bit, and we'll understand it.

Student: I know but on the other hand, it seems like that's the key, and we are kind of like going in that direction. How will we discover what we are missing if such an inclination is to receive? It's like – should I say it this way – we say that there's to work in the connection to turn to the Creator. So, there needs to be connection with one intention. So the intention, it appears, is the most important thing. And then, so how can I connect into such a direct intention if I feel that some of the friends want to fill their desire to receive in the work of bestowal? So, do you understand?

M. Laitman: Yes.

Student: At the same time, I know that it's my corruption, because I'm judging them in an incorrect way. So, all the work is on my behalf?

M. Laitman: Yes.

Student: And while I am really claiming that I discovered that they always were in bestowal and only in a desire to bestow?

M. Laitman: Yes.

Student: In a correct and pure way?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:40:03) Sometimes the light comes and it makes me fall asleep. Sometimes the light comes and it awakens me. How to be in the light that I am constantly going to be awakened to the work?

M. Laitman: I don't know, try and pray in every state that the light will come and bestow an awakening upon you.

Question (Petah Tikva Center): (01:40:53) The screen is actually when my self-interest kind of dissipates. There is no longer a self-interest, that's the assumption, that's the serpent that I discovered at some point Even if I'm doing for others, etc. But it's not something that's under my power. I can't change myself. And then here it's a matter of prayer and request. Now, this understanding is intellectual. I look at myself after something happened and there was some interaction. I take a step back, and suddenly I can say to myself, leave it, you're doing it for yourself, your honor, your calculations. And to the same extent, I'm judging others like I judge myself, each with his matters. And I say, well then, okay, that's what I am. Okay, that's what I am, that's what they are. And how do we come out of this? So, in my intellect, I know that we need to pray. But the thing is that the next step of reaching to this is the state where it hurts you that you're like this and it hurts you that we are like this. And that's also not under my control. I'm still controlled by that serpent and I have nothing I can do with it. What do we do here?

M. Laitman: What would you want to do?

Student: What I'm saying is theoretical. I read in the books, I heard from the Rav. I know that I need to want this serpent, that I should shatter its head, kill it, harm it. But in real time, it never happens. I can say we read in books and we're sitting in the Ten, and we talk about it and everything. But when the bottom line, something happens, someone steps on me, everything disappears.

M. Laitman: So, what do you recommend?

Student: I'm not recommending, I'm asking, what's the next step? How do I come out of this? How do I come to a state?

M. Laitman: Ask the friends. Does someone have an answer? Please. Yes?

Question (Petah Tikva Center): (01:43:25) It's more of a question in the same direction. To ask to receive flavor in bestowing, is that on the way to Lishma? What the friend described, that a person wants to receive everything in spirituality, wants to receive the same way he wanted to receive corporeality. Now, he's taught that he has to do acts of bestowal. He tries and he feels it's tasteless. At that step, at that stage to ask to bestow, is that the correct? Taste in bestowal, is that the good request?

M. Laitman: Yes.

Student: But it's not yet corrected?

M. Laitman: It's not corrected, but it's a big step towards correction.

Student: That's Lo Lishma?

M. Laitman: Why?

Student: I'm asking for a taste. In any case, I'm asking for taste. It doesn't matter that I want to feel taste in bestowal. I'm trying to bestow to the friends. I feel no taste. I want to run away from it.

M. Laitman: So, you're asking for taste and bestowing in order to be able to do it.

Student: And then bestows upon me and corrects, that's actually the MAN?

M. Laitman: Yes.

Student: Because the request is not yet corrected and the MAD corrects the MAN.

M. Laitman: Yes, that's it. Good. These two questions we just went through aren't simple. They're difficult and important. Okay, what do we have next?

Reader: (01:45:05) We'll move to the next part of the lesson, and before that we'll sing a song.

Song: (01:45:16)

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