GEVURAH: TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

Baal HaSulam. Peace in the World

Morning Lesson May 30, 2022 Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Baal HaSulam. Peace in the World

1. R. (00:23) It’s a very special article like all of the articles of Baal HaSulam, what can you do? He writes about one thing connection, how necessary it is for humanity, how the Creator is expecting this of us and by that we’re coming to the realization of our role and adhesion and the purpose of our creation it’s a special article, we will sometimes repeat certain article certain portions of them because we can’t absorb them fully correctly, but our advancement is good, very good even.

Reading Peace in the World (01:29

2. R. (01:57) … our world the ego is very smart because it knows how to get to a state of wholeness, and wholeness means we’re all happy we’re all satisfied we’re all calm state full complete Shalom, wholeness peace is everything the name of the Creator is peace because the purpose of creation is a revelation of wholeness something you can do only in the vessels of bestowal where everyone will bestow to everyone else. In this way we will come to wholeness. to peace. So how to get to peace in the world. World, Olam, from the word HaOlama ….concealment, and during a state of concealment how do we get to wholeness? This is the purpose of our development.

Continues reading: (02:56) “Mercy and truth, justice and peace….”

3. R. (03:14) That’s how it’s written in Psalms. Baal HaSulam saw it as sort of a special headline that includes everything he wants to say in it, from Psalms.

Continues reading: (03:33) “everything is evaluated not by its appearance at….”

4. R. (04:13) We understand that the Creator from its level of the good who does good, wholeness, and everything there is we can’t even imagine things this way. From that level he continues the world in order to give us an opportunity to get to know the world, to understand it, so they brought us to the broken state where we are not like the world. We see the world the way we can perceive it. Meaning each one flaws according to his own flaws. So as much as we see the world as disorganized and not good and not beautiful, it means that we ourselves are disorganized and uncorrected. So of course we have work to do here, since all the corrections that we see the world is lacking, it’s actually lacking inside of man. Because we see from perception of reality, that all of reality that I see before me, I see actually the Upper Light, wholeness and perfection, and anything I see in place of wholeness and perfection, all kinds of forms on top of the wholeness, deficiencies, I see it from within myself. That’s why if I correct myself I will once again see the white light filling all of reality. This is the process we have to go through.

5. S. (06:08) ….. So when I see horrible things in the world, rape, murder…

R. If you were corrected you wouldn’t have seen it and it wouldn’t have happened before your eyes.

S. What do I tell myself when I see it? That it’s me and me, I see falsely they’re complete?

R. That this is what your vessels are portraying for you in the world. Other than yourself you have nothing to correct. If you are corrected you would see the good world and would be in adhesion with a Creator.

S. And does it have a right to exist as is, or does it need correction?

R. No, it has a right to exist because it brings you to correction. What is he saying? Everything in reality, I’m reading what he wrote, everything in reality, good or bad, that even the most harmful in the world has a right to exist and must not to be destroyed or eradicated from the world. We will just say no, it should not exist, we erase it, no. We must only mend and reform it because, mend and reform it, meaning you have to correct yourself until you will see peace in the world.

S. Suppose I see horrors now in the ongoing war. What does a Kabbalist see instead?

R. He also sees this because he’s connected to what everyone else is seeing, and even more than that, but he also sees the roots for what is happening.

S. Does he see it as something horrific? Does it shock him?

R. Of course people are suffering so out of love for people how can he not see it as horrific things? He suffers for the whole world as much as you have the greater vessels you suffer for everyone

S. And along with it as he sees the root and peace?

R. Yes together with that he sees the love of the Creator, who in this way he has no other choice, but that’s how he has to be revealed to his created beings.

S. So where’s the balance?

R. A Kabbalist includes in him all these forms and he ties them to there is None Else Besides Him, which is why inside of him he’s at a certain point where he pulls, he wants to pull all those broken vessels into correction.

S. When does he stop feeling the horror and is only in the sense of completeness?

R. When everyone gets there at the end of correction. Until then there’s no such thing as a Kabbalist saying, “I corrected myself goodbye I’m going to heaven.” It’s the opposite, it’s the other way around. He suffers more than others. Just like in our world, one who is higher, greater, he is more responsible and he has to suffer for everyone.

S. So great Kabbalists like Baal HaSulam for example who is still connected to the suffering and someone in the world?

R. Of course they’re in the same system as us.  When they see our suffering the way a parent sees the suffering, God forbid, of his little child and he suffers more than a child.

44. S. (10:09) There’s no need to eradicate the evil but only to reform and correct it, but it also says that a doctor was given permission to cure. We want to get rid of the illness.

R. That too is correction. The doctor has given permission to heal, that is correction. We have to go to the doctor and pay him and worry about it and develop all the related medicine and we pay for it. This is our exertion by which we pay for the fact that we cannot live in the world that is all good. You must go through these corruptions of these diseases.

S. But what’s the difference between some kind of illness and the rest of the evil that’s revealed?

R. There’s no difference. They’re only such corrections that we need to correct on the level of still, vegetative and animate and that includes also medicine that we use to treat our animate body, including the still, vegetative in our body of course. That’s why we need medicine, we pay for it, meaning we exert, we put in the effort in order to make those corrections, the corrections on the level of the still, vegetative and animate, they take place through our exertion in our world because our world is the still vegetative animate. The speaking degree is already in spirituality.

S. So what does it mean here so that we don’t need to eradicate the evil but only reform and correct it?

R. That if we had an opportunity to erase these things that we should not erase, but only to correct it and bring it to the corrected state. That’s it. That’s what we have to do. We’re not erasing the bad. rather we’re revealing the bad and we correct it and we turn the bad in this way to the good. Because from the outset the world is bad, I created the evil inclination. After the shattering of Adam HaRishon everything is bad, so we can exist in it and gradually correct our vessels, parts of Adam HaRishon, in order to bestow, towards the good.

45. S. (13:22) The question is if Kabbalists always perceive reality in this way?

R. I didn’t hear you, I didn’t understand you, please repeat more clearly.

S. How can we work in light of all these things that are going on in humanity where a Kabbalist suffers in order to do the work? Do we simply have to acknowledge that the Creator is good and benevolent or do we need to fight to change things?

R. The Creator wants only one thing, that will use Him in order to correct ourselves and then we’ll come to a state like Him, and that’s what he wants. So he’s giving all of Himself to our correction, so we need to reveal the corruption in us, this is the lack of connection, and demand for the Creator to appear in the lack of connection, and then the lack of connection becomes connection, and that’s how we get from darkness to light and that’s it.

46. S. (15:15) What does he mean by inverting the bad into good if I can’t define what bad is because I’m immersed in it too?

R. You don’t know what is good and what is bad? That’s a problem. They explain to you that if you’re in a group, everything that is good for the friends is considered good for you, everything that is bad for the friends is considered bad for you, that’s it. So you have before you a clear form of what is good and what is bad. If you don’t know what it is, ask the friends. Gather them and ask them, “Tell me please, what is good and what is considered bad?” So we will try to be in the good, to participate in the good, and I’ll avoid the bad. Ask them. No problem whatsoever, simply.

S. I didn’t mean only in relation to the group, I’m also talking about humanity.

R. No, no, we’re not talking about humanity. Let’s learn first like small children, first get to know their room, something that’s close to them, and then they go out and so on and so forth. First get to know this inside the ten. Only when you work correctly in the ten you’re allowed to come out of the ten and think of the world, otherwise you’ll be confused and only call harm to yourself and the world. First you must correct yourself in the ten.

47. S. (17:37) The Kabbalist sees what goes on in the world, he sees a real picture of what goes on in the world.  Where does the Kabbalist get his desire from? If one way or another, for the correction for everything, if nonetheless, one way or another Creator, He governs everything, is good and benevolent, why does a Kabbalist need to take care of the world?

R. Does the Creator suffer or not when the world is not corrected? Tell me.

S. From what we learned the Creator wants to reveal himself.

R. Right, so a person who wants to reach adhesion with the Creator, he tries to constantly measure to what extent he is together with the Creator in his attitude, and his view and his feeling, and that’s why he suffers even more. The suffering of the Kabbalist is greater than the suffering of an average person because his vessel is greater and he suffers from the lack of correction for all created beings.

S. When there’s a kind, when a Kabbalist is incorporated in the external vessels in that way and he suffers, from because the world is suffering, so he prays for the world because he’s suffering. Is that not egoistic?

R. You’re correct for the time being but when you rise to the degrees of bestowal will talk. You’ll see it’s not exactly, but for the time being you are correct.

48. S. (19:57) How is it possible to agree with the evil having a right to exist? It’s terrible that the bad has the right to exist especially, we the Jews, with everything that we went through in history. How is it possible to agree that the bad has a right to exist, evil?

R. Look, you need to say to yourself you have a special role and you have been chosen for this role from the times of ancient Babylon, and you accepted it and you said “We shall do and we shall hear,” later in the giving of the Torah there’s an obligation to you to bring this method of connection, all the way up to love, to all the created beings, and if you’re not doing it then those forces of nature, generally referred to as the Creator, obligates you to accelerate your work and to publicize this formula of all of reality, of all of nature, publicize this method for all the created beings so they will know why they suffer, and you need to see that according to the suffering of the created beings, it’s your fault you’re to blame for it. You sometimes hear that Jews are guilty of everything that’s happening in the world. Between us, it’s not correct?

S. Especially in relation to antisemitism?

R. This is the origin of anti-semitism, that we have a role and we’re not realizing it

S. But every time you say the Jews are to blame why do you say the Jews of the are the ones that are to blame?

R. Because they received the method, they have to realize the method and to this day it’s in their hands and they grew lazy and they don’t realize it and they don’t publicize it and they don’t explain it. Ask yourself, ask Bnei Baruch also us, ourselves, as much as we obligate ourselves as much as possible to publicize it, are we doing it 100% correctly?

S. That’s great so in your opinion it’s possibleto make it so there is no anti-Semitism in the world?

R. When the whole world finds out why we exist and why it looks at us, when they will know by all those states there will be no problem. But I’m not looking at the world from the point of view of the problems that I may or may not get. I’m looking at the world so I would know how it needs to exist, what does the world have to get to.

S. The fact that Jews were chosen to do this work.

R. It’s not Jews. It’s also those who have a tendency towards the correction of the world, those who are drawn toward correction, needs to know that correction is done through connection and if it’s not working towards connection he too is being punished, because he’s not doing, he’s not carrying out the action of connection, and of correction. We are all included in this world more or less each one according to his degree.

S. Just to see if I get it, if we connect between the tens then anti-Semitism will simply disappear?

R. No, it’s not enough connection between the tens. Until we manage to reach all of humanity and explain to them the purpose of the existence of the world and man in this world and how we have to advance towards it, and what’s happening to us when we reach this goal, and what’s happening after the goal, beyond that we need to talk about all those things and explain it to everyone.

S. Why is there this feeling that the more work we do with a stronger and anti-semitism come?

R. According to how much we still disregard our destiny, our work in this world. We need to be as the guides of humanity, there’s no choice. Accordingly you pay for not carrying out this role, and you cannot escape this role you’ll see, over thousands of years, thousands of years you corrupt this role, you do in place of this role, all of these side actions of religion and all kinds of external wisdoms and whatnot, instead of realizing this role, pulling people towards connection.

S. Is it possible to really reach a state where there’s no evil in the world?

R. Probably yes.

S. That’s the end of correction?

R. Yes.

49. S. (26:07) I’m very much confused. Can you please explain perception of reality is the part that really helps us in our work and it helps us to ask for stronger connection? When I hear that for example 19 children were murdered in the US, so the way I grasp it, we are now in bestowal, then I wouldn’t see it. Because I understand from you say that there is no evil in the world that they have eyes but do not see and so the way I’m seeing it is that it’s something that happens only in my perception that 19 children were actually not murdered. Does it or does it not happen, do I have to correct myself and then it doesn’t happen and only good things happen. How does it work?

R. We will continue this article, and I’m not answering you, I’m not going to answer your question. Because you can’t explain it, you can’t explain it. It’s like a child asking about something he doesn’t understand, something that bothers him and you can’t explain to him. You have to wait until this child will acquire the wisdom and then you can turn to the child with the wisdom that’s in him. Then you’ll be able to explain to him to be in partnership with him in analyzing and scrutinizing these cases and so on and so forth.

S. Does confusion help us?

R. It doesn’t, no, you can’t because you’re not corrected, you don’t have enough vessels, what can you do, what can you do? We don’t understand anything about our world, nothing. Not life on this earth, on the earth, around the earth, we understand nothing. You do not understand how the system is, it’s a billion times more complex and refined in what we can grasp and perceive and everything that is happening is happening over the entire system and we grasp a little thing here and there and we ask about it like little kids. That’s why the wisdom of Kabbalah doesn’t come to explain to us what’s happening in the world, it’s coming to explain to us how we need to change, so I have the vessels to discover the world and to understand it, but it is to the extent that we have vessels. We lack vessels to correctly relate to all of reality, we need vessels of bestowal, you understand? Even vessels of reception you lack because you have vessels of reception only in the degree of root and to the extent that you acquire vessels of bestowal, you also get the desire on the level of Alef, Bet, Gimel, Dalet. He who is greater than his friend his inclination is greater and so you’ll be able to penetrate creation and explore it and investigate it. For now you know nothing.

S. When we talk about the big vessels of Amalek, it’s only in spirituality and in spiritual attainment?

R. Of course what else? We are in the world of beasts of animals and there’s nothing more than that. We care about our physical existence on the animal existence of the flesh and that’s it. More than that we can’t feel reality more than that. In place of that we better learn something.

Reading Peace in the World: (30:38) “Everything in reality Good or Bad…”

50. R. (31:00) We don’t do it typically, we just want anything negative to erase it, delete it, burn it and do whatever you can so it stops existing, no. You have to first look at all reality and say, anything bad that I see is not so that I do not want to see it and so I would erase it, no. You have to correct it, you have to bring it to the correct form, a beneficial form, a good form. You have to understand what this form is, but you can’t relate in such a negative way where there is no right to exist for every phenomenon. It could be that anti-Semite as they said here, you’re a fascist in anything and everything, each and every inclination and everyone. If it exists, it’s only so that we will correct it and bring it to the good. We have to scrutinize how to relate to reality, how to see all those things as ready for correction. What does it mean that we need to correct them and what is their true corrected form? How they are connected and in mutual help when they join one another as a perfect puzzle set.

51. S. (32:42) For example anti-semitism, we understand that it’s something that needs to be corrected but suppose it becomes revealed in the world in some aggressive way and that we won’t be able to agree with it right?

R. Correct it, why not correct it. That one does not interfere with the other, when does not interfere with the other. I know that the Ukrainians are quite anti-semitic, between us they’re quite anti-semitic we have examples for that enough for it. But together with that it doesn’t interfere with me considering them with their difficult state and wish them well. And compared to that the Russian people who are against them and someone else, we need to see those things as needing to exist in the world in order to support one another and bring the world to balance. Wholeness is revealed in the balance between the forces. There’s no positive and negative rather they come to such states between them that establish wholeness. Wholeness cannot be only using the good force but specifically from good and bad forces that work together towards attaining the wholeness. Only in this way we as created beings reveal the Creator and that’s why the Creator, when we acquire the positive force relative to the negative force in us, then we compile the system and we are ready to meet Him. Although He is all good but for us we cannot get to know Him before we balance the good and the bad and according to this device that we are building called a soul, only according to that we can locate Him and feel Him. We will talk about it.

52. S. (35:20) We’re talking about changing our perception of reality that being the correction but in the meantime I have to prove it, wars, anti-semetism?

R. Of course, of course, you have to kill them first.

S. All the bad and harmful things in the world, what do I do with them until corrected? I have to act against them?

R. You have to, you have to prevent the bad from spreading.

S. On the one hand not to touch it…

R. What do you mean not to touch it, if someone comes to kill you you have to kill them first, it is written in the Torah.

S. If there is a war now,

R. You have to participate in it, you have seen how many wars we’ve had in history and they were managed by the prophets, by the Kabbalists as well.

S. Where is the boundary there that you have that it has a right to exist and you can’t touch it and you have to stop it at any cost ?

R. One who is corrected can see it, are you asking me to give you some instrument by which you can understand which way can bring the world to peace, to wholeness, only by disseminating the correct system.

S. What is to correct it, to bring it, to reform it and to bring it toe correct?

R. To correct means to bring it to wholeness to completeness no one wants to destroy the other but he sees in the other a key for his own existence.

S. When I see something negative I don’t touch it I just complete I add…?

R. Yes, yes, he writes about it that even though harmful in the world has the right to exist and must not be destroyed and must only mend and reform it, he writes.

S. He wrote it?

R. Yes, that’s a problem.

53. S. (37:30) If I see something negative in the world, let’s say some like this terrorist event that just took place, the question is how can I prevent it in the future, let’s say or something like that, or for a Kabbalist what question arises within him when he sees it?

R. There’s a problem in the world where there’s positive and negative in the world of seemingly positive or negative forces are out of balance and we need to work on it, the problem is in the balance between the negative and the positive, because there is no negative or positive in the balance system rather both are working in one direction, the attainment of the goal.

54. S. (38:39) Regarding the method of correction, how can I pass it on that is in our hands? It seems that everyone is only doubting?

R. To pass the method of correction is possible to do by learning about it and explaining it further to a wider audience. That’s why you need, as much as possible, to open more external circles in order to teach them the words of Baal HaSulam. These articles that we are learning are not speaking of the inner work in a person but rather they speak more generally in a way that can be explained to external people who are not concerned with the correction of the soul. They don’t have the Reshimo that awakened in this way.

S. Yes, but it seems that it’s even hard for my own ten to pass it on.

R. You will advance and you’ll understand what to do.

Continues reading: (40:06) “In observing creation reminds us of the.…”

55. R. (40:41) Don’t say anything bad about the Creator or something, rather there’s something wrong in your perception, it appears to you that there’s an unbalanced reality here forces that are not working according to justice the way it appears to you, so don’t think that this is truly so but it’s possible that this is your own internal imbalance and that’s what it’s showing you.

Continues reading: (41:15) “It is common knowledge that the…”

56. R. (42:40) We have to understand that whatever we see, we see the entire process that is unfolding before us, a dynamic process in our development and so we can’t say about something that it is, this final state is good or bad rather we can determine it only for the time being and only do it from within our development as much as we can see it according to how it appears to us. So we have a problem to even determine anything in this world if it’s good or bad rather anything that is present has to be there and we only have to learn from it the stages that we have to go through in our development in order to bring each and every state to its complete state.

57. S. (43:48) He says that the Creator did not complete creation.

R. Of course not, the Creator corrupted creation. The Creator completed creation? The Creator created creation, Bar, outside of Him, outside of wholeness. All of creation is outside of wholeness, it’s a collection of broken things various fragments and parts and these broken parts and the broken relationships between them and that’s what He did for us and then we need to take this Lego set, this puzzle, we need to begin to collect it nicely together with the Creator of course, He is not running away and He’s willing to be our partner but we have to manage this collection of fragments, the broken pieces in order to bring them all to correction. Imagine that there’s a child here or maybe a toddler who is looking at all those broken pieces and from that he assembles all of reality, still, vegetative, animate and speaking in such a way that it’s an entire world and this little child must collect all these parts to one complete form, that’s our state, that’s our work and that’s what the Creator is expecting of us.

S. So completion is the assembly of all the parts?

R. Yes, the correct assembly.

58. S. (46:05) It is written that even the most harmful things in the world has the right to exist and we should not remove it from the world completely but we should only correct it and reform it. How can you behave that way in the world, does this not contradict the one who comes to kill you, rise before him and kill him?

R. No. If he’s preventing you from living and correcting then we have to perform a counter action, that is clear, you don’t need to let the other do whatever he wants with my life rather everyone has a free choice, each one has to exist in such a way that he’s performing actions that bring the world to the corrected state. 

59. S. (47:13) When we see all the disasters, wars, murders, we’re simply in a disagreement with the Creator. How, the fact that we’re saying to correct and to feel the Creator as a good that does good in that?

R. If we were in balance with the Creator even not at the end of correction, let’s say right now you stop all of development and you correct what is broken now, what is now appearing as broken, you’ll discover a state that is in balance. Meaning what’s the question? What’s the problem here? That whatever we see, we see what is revealed for the time being so please you have to try and correct what is not revealed as the negative states, corrupt states, start connecting them together that’s what they are missing. You cannot correct each and every state, rather you can correct it in connection with the adjacent states and the other forces that are in contact with Him. That is what we need to do. We need to have the correct connection between the states, between the forms that exist in the world and only we need to connect them correctly.

60. S. (48:58) It’s not clear how if I see war or disasters how I…?

R. What do you need to do? There wouldn’t be a war if everyone understood how they exist, why they exist, what’s the need for their existence. There would be no war. What you’re seeing is a result, you are seeing that a war is taking place as a result of you not participating in your corrections.

61. S. (49:38) We should only correct and reform each and everything, so what does it mean that a person should correct something outside of himself, how?

R. We do not correct ourselves, we correct the relationships between us.

62. S. (50:07) What does it mean that the forces are not balanced? That when the forces will be balanced, when they are, will we not feel the bad or will the bad be felt as good?

R. When the forces will be balanced the good and bad will participate together in the revelation of the Creator to the created beings. The evil will be as the coarseness in the Partzuf of the soul and the good will be the refinement in the Partzuf of the soul and the good and the bad will work together for the revelation of the light and the general soul.

63. S. (50:47) How do we acquire vessels and how will the Creator open up an opening for dissemination?

R. We acquire vessels by taking those desires of ours that we reveal now that are in opposition between us, we ask the Creator to correct them and so they will be in connection between us. That’s the correction and as a result of that we will feel inside of the correction the Creator which is connecting us and that’s how we will advance.

S. How will the Creator make an opening for dissemination?

R. If we want it and if we get out into the wide world as much as possible and we pray to Him to reveal to us opportunities for dissemination so we would be successful in dissemination then it will happen but before we make any effort there’s no one to help.

64. S. (52:05) If everything depends on me, what does it mean that there’s other shattered parts of me?

R. The whole world is made up of your broken fragments.

S. So what does it mean that it depends on me if there are other parts that are not me? It depends on them.

R. If I see bad in the world in place of the world of Ein Sof, it means that I see my broken parts.

S. And what’s dependent on me?

R. What depends on me is to connect with the friends, men or women and bring us to such a connection that we will discover the Creator between us.

65. S. (53:00) If the war is unripened fruit, how does it need to ripen?

R. Through our attitude towards it, we want to stop the war and we want everyone to understand the purpose of creation and the state we’re in.

66. S. (53:25) How can a person who’s in attainment capable of carrying the degrees of suffering of all of humanity, what balances that feeling of suffering?

R. His connection to the Creator gives him the power to tolerate it, to suffer it.

67. S. (53:50) How do we do the internal work in order to see everyone and the whole world except for me as corrected and to see the suffering in the lack of completion, perfection?

R. This all depends on how we arrange ourselves in the connection between us, if we arrange ourselves and connect between us and we’re open to the Creator, our face is towards Him then there’s no problem whatsoever, no problem. We can see the world from one end to the other and all kinds of states in the connections between them and then we won’t have any problems and questions.

68. S. (54:41) First of all we need to correct ourselves in the ten and then to care for the world otherwise we will harm the world. What does it mean to correct myself first and then to care for the world?

R. So I will have the correct view so I will connect to the friends as much as I can, as much as I can deliver myself to the society, to the ten and only in this way I’ll be able to correct myself correctly and turn correctly towards the world. I need to balance myself first. My vessel should be balanced. It would be egoistic otherwise it’s with my egoistic power I’ll relate to reality. What will I see in it other than a copy of myself?

69. S. (55:38) When you say they will blame us antisemitism increases what is the thought or the Arvut need to be of the members of Bnei Baruch that don’t have Jewish roots from birth?

R. It doesn’t matter. A long time ago there were no Jews until they accepted this method and then they called themselves Jews, people of Israel and so and so forth so they were not Jews back then they were just residents of Babylon like everyone. You have to understand that this thing is equal to everyone. We need to bring ourselves to a state where we publicize those ideas as the wisdom of Kabbalah says Baal HaSulam also says there’s no nationality here. It’s written for everyone in the world that we must participate in the correction of the world because it is our world. What difference does it make through whom it comes to us? We already see that there’s a group called the Jews and it’s very prominent all over the world, it appears everywhere and it has it’s hand in everything and we cannot erase it so let’s understand what its role is and this group does not belong to a certain nationality it does not belong to any nationality it is built just like in Babylon from representatives of all the nations of the world.

S. So how can the friend look at herself relative to anti-Semitism because it’s something that is aimed towards her as well?

R. Of course. She needs to look at those things from the perspective of the correction of the entire world, the connection of the entire world and rise above these definitions of nationalities.

70. R. (58:12) Thank you to the women for their participation. It was very important yesterday, women always add color and power and I’ll be happy to have more events like that and also for women to participate.

71. S. (58:43) As Kabbalah students when we see something bad on one hand we need to battle it with all our might and on the other hand to see the necessary degree for correction in it. Is that correct?

R. Yes.

S. If so, is it considered a correction?

R. Yes. We need to lament the revelation of the evil and to want to correct it and just the desire is already enough. Well, not completely, there are other things that we can add but nevertheless with our desire we correct our attitude towards the action that appears as bad and then we participate in the correction of the world.

72. S. (59:40) The question is whether we can relate when we see unbalanced states, we see something bad that points to a certain correction that we need to do specifically in the ten? Can we relate to it that way?

R. No. I don’t think so, I can’t say that that’s so when in any case we need to take care of the ten on top of everything that’s revealed and in the direction of correction, the general correction, that should be the general direction.