THURSDAY PRAYER: NETZACH-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: between after midnight and sunrise of Thursday
Zohar for All. Introduction of The Book of Zohar. The Seventh Commandment, item 223
Morning Lesson February 14, 2023 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Zohar for All. “Introduction of The Book of Zohar”. The Seventh Commandment. #223
1. Rav’s Introduction: (00:33) Yes, it is a very important commandment. A Mitzvah or a commandant is from the word Tzvui, order, command. The Creator demands from each person who wants to get closer to Him, so He demands of him to do this action. So, the seventh commandment on the path is for a person to circumcise himself on the eighth day, after eight days to circumcise himself. And to remove the filth from the foreskin because that animal, Malchut, is the eighth degree among all the degrees. So, let’s see what he says and ask questions, and as we see this is something very important, please.
Reading Item #223, Twice. (01:55) “The Seventh Commandment is to be circumcised after eight days..”
2. S. (06:50) Where do these forces come from to carry out such a correction like circumcision in a living soul? It’s written that we need to rise to Bina first. Where do we take this force from?
R. The forces we need in order to get to the end of correction are in our connection; all the forces. Or you could put it differently, we have no power with which to achieve connection but through connecting. When we connect we make ourselves similar to the Creator and then we receive strength from Him. This is how it works. So, there is no point asking where is the force from, the force, the strength of our work is from connection and to that extent, in this manner, measure, we connect also to the Creator and receive from Him, draw from Him, forces of connection for bestowal, even love etc.. So, the most important is not to forget that from our closeness we provide ourselves with all the forces of Kedusha, [holiness].
S. The question here is simply in order to connect with friends, for this I need to circumcise my ego, or as a result of this I perform circumcision?
R. As a result of a desire to connect with them you remove from yourself this shell.
3. S. (08:58) Why is Malchut still an animal in the article?
R. Because she attains this degree where, when she comes to a state when it’s possible to make the correction of circumcision, she has to be at the level of Haya.
S. They think that Haya is an animal.
R. Haya is not an animal: Haya is still, vegetative, animate and speaking. These are types that exist in nature. We will soon see, we have only just started touching it.
4. S. (10:22) What does it mean the Nefesh which departed her must be seen for eight days? What does it mean: must be seen?
R. We have eight days. It’s called the eight days of circumcision. On the eighth day after birth, the child is circumcised. Just calculate from Malchut, eight days to Bina. Because in Keter we have the force of bestowal; Hochma is the realization of the force of bestowal, Bina is already the upper half of Bina is the force of bestowal. And then begins what we call the Yesod, ZA and gradually the emergence of the will to receive in practice. And then we need to cut a sign of not using vessels that are of the low GAR of Bina. We will soon talk about it somewhere.
5. S. (12:02) Do we need to ask and pray for the circumcision to take place or to come? Or can we offer the Creator so it will make the arrival of the circumcision more?
R. If we want to use the will to receive of the whole group, which is really the ten, the number of people doesn’t matter. But if we accept that however many people we have as a ten, if we want to use our group in this way, it turns out that we are already in the system, in a system of ten Sefirot and in these ten Sefirot if we use only forces of bestowal in that system, this is called putting ourselves in the frame of the circumcision: the frame of circumcision when we use only vessels of bestowal towards each other and not the will to receive.
6. S. (13:30) Is this purification that is going on, this Nukva, if our ten can sense this, is this a sign that we are connecting on a higher level?
R. Not yet but soon we will begin to feel it and talk about it.
7. S. (14:03) Being rid of the filth of the foreskin: can we say that it’s the absolute creation of Malchut so it will be ready for bestowal?
R. Why do you need to calculate what it is? It’s clear that it is a will to receive from which we need to move away, to cut it off, not use it because it is still in us. Or it is about cutting off the edge of the heart or other such things. So, there are all kinds of manners to convey it, but basically it is about the will to receive in order to receive which we cannot correct it to work in order to bestow.
8. S. (15:33) When I put the intention in order to bestow upon the desire to receive, nevertheless there is a certain matter of reception. Can we come to complete nullification of receiving for myself?
R. Of course, we have to work in such a way that the will to receive for ourselves will be completely revoked and only the will to receive for the sake of the Creator will remain. We have to attain it and live in it, control it, and then we will feel that we are similar to the Creator, we will be on His level; on His degree.
S. How will we get to that?
R. That is what we are talking about all the time.
9. S. (16:45) I understand the spiritual circumcision of the ego, of the will to receive but I don’t understand the corporeal extension of circumcising babies. Could you explain that please?
R. We can talk about it certainly. In many places that we need a correction of the will to receive of a person so he will have no connection with such desires that cannot be corrected. And therefore, for men this is called the foreskin, and it’s done by many people in the world. There’s also an act of circumcision for women, which today is hardly done at all but previously it was done for women. These are external signs, we are talking about internal signs, especially within the wisdom of Kabbalah the emphasis is on revealing, on discovering what is the part of the heart that it is clear to me that I cannot correct it, to work in order to bestow, and that’s it’s correction is that I, I correct it by cutting it off and I throw it into the dust of the Earth.
10. S. (18:53) What is that extreme point of the heart that you said we have to cut off? Is it the grip onto the corporeal life?
R. It’s unrelated to our corporeal life, it is completely unrelated to our corporeal life.
Reading Item #224, Twice. (19:40) “At that time it seems certain that she is a living soul,..”
11. S. (25:14) Is the foreskin the stony heart?
R. No, no, no let’s not confuse these things. There’s only so much we know, we also need to be confused in it. No, the foreskin is the foreskin.
12. S. (25:52) To remove the filth of the foreskin from this world is it to proceed the bringing of Malchut to Bina or does it accompany this ascent?
R. Without removing the foreskin, Malchut cannot rise to Bina, it has to be clear.
S. He writes by circumcision and exposing all the Reshimot of this world are brought out. So how actually is that brought, what is this process, how does this happen? What is exactly to bring forth, to get rid of the filth of this world, how does that process happen?
R. Through an action called circumcision.
S. And this is an act that is done, something that precedes every spiritual action?
R. It’s not an act that the vessel does by itself, its progenitors, its father and mother do it. We will read it.
13. S. (27:03) The Yod which is inscribed in the flesh is that the intention of the thought prior to an action?
R. For the time being he didn’t write it like that, for the time being he didn’t write like that, we will learn it gradually.
14. S. (27:51) I don’t know if I’m a little confused? It makes an impression that The Zohar is talking to us from the point of birth, of the point in the heart, is that right, can we say so?
R. Yes, yes so what then?
15. S. (28:38) In the Mitzvah here it’s talking about circumcision and exposure, what is this exposing?
R. This act of removing and separating between what is cut off and what remains in order to cover the cut of the incision.
Reading Item #225. (29:40) “And let birds fly above the earth..”
16. S. (53:35) In item 225 it says that there are four kinds of Klipot. What are they?
R. The four Klipot against the four degrees of the will to receive. The stormy storm, the flame, the four of them and the Klipa of Noga. The four Klipot, the four forces which do not let us connect in order to bestow. All the work, the resistance that they do are in order not to connect in order to bestow.
If you connect in order to bother or harm someone, no problem, the Klipa does this on its own. Hence, if you want to make calculations of how we connect in order to bestow to one another, so it will be good for one another, so each will be able to use the forces of one another and from these forces do good and bring it closer to the third one etc.. This is where the whole work of the Klipa that does not let us do that.
S. So, why is the last Klipa, Noga, both good and bad?
R. Noga comes from the cruelest forces which are really horrible and there is no possible good can be in there, and gradually in degrees that it goes through, it ascends and corrects itself, refines itself, purifies itself until you can hardly differentiate it from her and the good forces. And therefore, by that she confuses people and they think that it is a good sign, a good place, it is a force of good they connect to the Klipa and then fall. This Klipa is very, very cruel, very cruel.
17. S. (56:45) Removing the foreskin from the Noga shell: is this the state where Malchut becomes refined and attains the level of bestowal? Does it mean that it has the screen required in order to reveal the light?
R. That we will learn. It is like that and it’s not like that, meaning this is gradual work here.
18. S. (57:15) Can we say that the Creator has activated this force of Elijah to fully reveal the Sitra Achra in our days so that all of the Sitra Achra can be corrected?
R. These are systems that are always in action of course this is also connected to the times. Meaning to what desires are being corrected, which intentions are being installed or corrected. Then we will see what it has to do with our times and what was corrected in earlier times back then, prior to this.
S. So, with so much of this Sitra Achra being revealed, does it mean that we are advancing quickly towards final correction or does it mean that we are falling behind in our work?
R. We are advancing towards the final correction and we are advancing pretty – I can’t say fast but in an intensive manner, yes. So it is worthwhile to invest more.
19. S. (59:09) It is said that, it is said about the circumcision in this world, it’s said that the circumcision cancels the impression of this world. Does it mean that we have to cancel our egoistic yearning?
R. With the help of the circumcision we cut from ourselves the desires of this world. I assume it is this way and we do not use them anymore. There are additional other corrections.
20. S. (01:00:10) Concerning the Throne of Eliyahu, the chair of Eliyahu. What does the chair of Eliyahu mean? Is it a sign that we were separated or what?
R. No, to correct or instill the throne of Eliyahu means that we are ready for the execution of the correction of the covenant.
S. But the circumcision is done by the upper ones, by father and mother. What is our action then?
R. We prepare all of this and raise up the throne of Eliyahu, yes.
21. S. (01:01:07) What does it mean that Elijah took all the slandering on himself and did not want to silence them?
R. This is something that we will still learn. This is a very great correction of his. It is a very important angel.
22. S. (01:01:35) I heard you say that the Klipot are very cruel. How can a person be careful from the grip of the Klipot?
R. Only by hiding among the friends.
S. How in the connection, in the prayer for connection, do we see that we connect to the good desires of the friends?
R. If you hug and embrace among you with the friends there is no room for the Klipot.
S. In other words when we ask the Creator to connect us we do not need to sort to which desires, simply He will connect and trust it.
R. Yes.
23. S. (01:02:33) We read and hear descriptions and explanations about spiritual walls. If we connect among ourselves with the right intention what will we really hear and feel?
R. You will hear the voice of angels.
S. What does it mean?
R. What does that mean? So you will hear. What I’ll tell you what it means? The voice of angels and also tha voice of the Creator.
S. What should I be asking as I listen to these sublime words?
R. Besides connection with the friends at the end of the day you have nothing else to ask for. You just want to reveal your entire soul with all the shattered vessels, the smallest of them and to connect them together so that there will be one complete whole vessel, that is it and then in this whole vessel you will feel the feeling which is called the upper which shines in this world upon you.
24. S. (01:04:04) If we do work for our sake it’s not enough to perform the circumcision, what is the exposing here?
R. After we refuse to work with the most egotistical part of our desire which is called Orla, the foreskin, besides that we need to also make sure that, take care of the part that was connected to it, that we separate between them. We create a distance ,a gap between them and now they do not touch each other and cannot be together; and we need to enable ourselves to have complete confidence that they will remain that way. Therefore, there is another process called exposing; exposing means that we take that piece of skin that we separated into two, it is brain, bones, tendons and skin. And the skin is the most external part of these desires.
So after the brain, bones, tendons and muscle and skin, the skin the most external part in our desires we are still concerned with connecting once more with those previous desires which we cut off disregard to the dust, to the sand, to the ground. So that this will not happen then with that skin in that incision in the cut we fold, so that it will not begin to heal upon the previous cut and this is called exposing.
Besides that, the blood when it dropped emerges from the place of the incision between these two kinds of desired; one desire that remain and we will use in order to bestow, and the other desire which we cut off and was thrown to the sand to the dust, that part that we disregard and are not having any connection with in the future and this blood that is in this place of these two pieces that where the cut took place, that blood is also not pure. Therefore a drop of that blood we also throw to the ground, but all of these are literal descriptions or imagery of what is truly happening with our desires so much so that we want to disconnect from egoism to separate from it so that we will not return to it in the future.
25. S. (01:08:10) Circumcision and exposing the way you describe it are egoistic force that do not allow us to advance, is this Elijah’s voice that is in his throne does it relate to the future to the general correction?
R. Yes, Elijah remains in all the corrections until the final correction and is truly the most important angel.
26. S. (01:0917) What does it mean that circumcision or exposing this Klipot receive their lights and stop slendering Israel?
R. That is already not the action itself of rejection of egoism rather what stems from it, in which If we do not use egoism truly fully then there is no foundation to blame the people of Israel of doing something impure or on not caring out what they are supposed to do. The thing here is that if the people of Israel were to observe all that they are supposed to; they would be no problems whatsoever to any nation in the world.
27. S. (01:10:35) What is the meaning of earth or dust to which the foreskin is thrown after cutting it off? What does it mean and is there some work to do with it afterwards?
R. No. very simply it is a sign that, that place of the cut in which we cut from the body of a person; a piece that has the other side the Klipa that cannot be corrected, we compare it to dust, something that has no importance; that we do not want to use those egoistic desires and for us they are like dust like something that has no Importance. And that is what we do as a sign, detaching this foreskin and throwing it to the dust.
S. Can we say that an incomplete Mitzva creates crippled angels and those angels slander the nation of Israel in the presence of the Creator because they did not complete the Mitzva?
R. That yes, but nevertheless we also need to understand that this Mitzva is considered very important, the most important one because through it we perform the sign of exiting the shell, from in order to receive. Hence it is so important, and not just for Jews but also Muslims and other nations do this for many generations.
28. S. (01:13:48) In the connection such forces as pride awakened? How can we connect more and at the same moment be prouder of the Creator?
R. Connection is a strong force, it could be for the good or the bad, one against the other and that is why we need to be certain that we are doing it correctly. One of the reasons why the Creator broke creation into many desires is that we have to resurrect them; in order for us to know exactly from which personal desires, private desires the big desires are made off and how we, by us, holding it correctly we can keep each and every part with the other parts.
29. S. (01:15:21) is the purification related to the connection in the ten or to the screen?
R. To the screen of course. No desire disappears, we do not toss the desires to the ground, we toss the Klipot, the shells, the intentions in order to receive towards the ground.
S. How can we reach strength, how can we reach that state of purity, what do we need to do?
R. To love the friends just like you love yourself.
30. S. (01:16:22) This concept of circumcision is this something we perform all the time or is that something like a one-time Covenant?
R. It happens once, for each one once.
S. How should I understand the word Nukva, we find it everywhere and I’m always confused?
R. Nukva is a part of the will to receive that is destined for receiving from the word Nekev, meaning a deficit, a place for reception let’s say that. So there is an area that you can fill. It doesn’t matter with what and that is why it is called Nukva.
31. S (01:17:58) How can we reach that need to slice our ego?
R. Together. Only together, alone the person cannot do it.
32. S. (01:18:33) Eliyahu is slandering, does that mean that we should never leave the fear or break the Covenant?
R. Well, you can think that way for now, things will change it is too early to say that.
33. S. (01:18:58) Something that always confuses me he says, that the place of these Dalet Klipot is at the end of the Partzuf that is at the end of Yesod. The question is why we’re coping with the Kelipot is not in the beginning of the Partzuf before you succeed in connecting?
R. Wherever you have the biggest will to receive, that is where the Klipot are.
34. S. (01:19:30) What is the hardness of the screen?
R. As much as the screen can instantly throw out of itself all of the desires that come to weaken it, to cancel it.
35. S. (01:20:02) The one takes the role of the slender is this the educator and the God?
R. Yes, but we have to attain it. We did not talk about it or study it.
Reading #226 (01:20:48) “And God created the great sea monsters ..”
Reading #227
36. R. (01:26:08) The Zohar gets clearer the more we advance. We read and read and read and gradually its absorbed in us and then we observe it and it becomes closer, more understood, just like life.
37. S. (01:26:38) We are reading the Zohar for a few months. I don’t understand anything. Stories, okay but I don’t get anything, what do I get from this reading? What should my intention in reading the Zohar be in terms of advancing in terms of my advancement? Because I don’t feel anything everything feels like the same everyday so what should we think, what should we do, how does it advance me?
R. Look, when you were a little kid they read books for you, fairy tales, about all kinds of trips that people took to different places, maybe about animals, birds. You grew up and then you learned to read on your own. Meaning not that you learned to read on your own, you learned with a teacher but with books not that they had to be read to you but you could read it for yourself. Then you also started reading books that are more advanced. Books that also touch your emotions and not just paint the picture that does not move something about the world but it is already something, such depictions that you go through them with your feelings about what happens between people, how they talk and what they do. Meaning books start bringing you life, it becomes dynamic, it develops. So when you learned all of these things, what you wanted to study.
Let’s say you came to the wisdom of Kabbalah where you asked what is this what do I need for what do I get from this life? I can literally see this life from the moment that I was born until I die. I can depict my whole life and for what it is and then this person reaches the other kinds of books that regard the meaning of life, what is this upper force that is conducting my life? Because I see that I, myself, for sure I’m not in charge of my life. I just live them like anybody else and then you start learning something else. Not what happens in your life but you learn why your life is being conducted in such a way, who organized it, why you are doing all kinds of actions and so on.
So you learn about things that are a lot deeper, about the reasons of what is happening in this life in this flow that you’re participating in. So that is the way we study about life and when you study about this flow, that you see yourself as part of History, part of this regular life of humanity billions of people that are alive. So you want to see yourself in all of this, what is happening with me in all of this? Am I flowing with everybody in the same river of life that this river in my life is just flowing and I’m in it and it’s pulling me and this is how I just go from its beginning to its end. Then we reached the wisdom of Kabbalah and it explains even more than all those other books.
Why and for what and what state we have to get to but every time you just need to keep adding, add and add and add to all these things that you learned before that you thought of before. You have to add more knowledge and feeling and in this way you can advance until you start asking questions that you want to know the plan of Creation, the purpose of creation, the forces in creation; meaning, the Creator and so on if you ask seriously you will discover that for sure.
S. What does it mean that you will reveal it for sure? I need to reach a feeling of what I read?
R. I did not understand your question.
S. Is the goal of reading the Zohar to reach a state that you feel what is written in the Zohar just like you said and what does it mean to feel what i’m reading in the Zohar? It is not clear to me what does it mean to feel the Zohar?
R. To feel the Zohar means to feel what is written in the book of Zohar in a lively manner just like you’re reading some kind of a book and this story awakens a very clear depiction in you of what is going on. These people, those people, these are animals, these are trees and flowers no matter what you mean and you understand what you are reading completely in all details . That is how you also hear and read the book of Zohar and you understand it the way it happens the way it takes place with all the details that the story is telling you about.
S. Sounds wonderful but when will we attain what you are saying?
R. It all depends on the extent that you go deep inside.
S. When you say until you go inside, penetrate, how long? What? When does it happen?
R. That you have to ask yourself why are you asking me?
S. Why should I ask myself?
R. Because it depends on you.
S. That is what I don’t understand, what does it mean that it depends on me? Can you explain? What does it mean it depends on me when I start to perceive the Zohar?
R. Ask deeper what you are asking and you do what the Zohar recommends that you do in a more correct way.
S. So what do I need to think? I remember Baal HaSulam…
R. Be more connected to the friends. Try together with them to go into the internality of the book of Zohar, depict to yourself the friends, that you are trying to crack open this book, how to understand it, how to feel it and it will happen quick.
38. S. (01:35:56) What does this force of Eliyahu resemble because we know that Abraham is Hesed, Isaac is Gevura. What is this force Eliyahu?
R. Eliyahu is an angel and an angel is a force, a force of the Creator. It is not a human, it is not an image of a human. We’re not in the theater where you can bring some image and bring it on stage and he will tell everybody that he is Eliyahu, no. It is a force from the Creator and with such forces the Creator conducts nature, reality. Just like if we have heat, cold, gravity, wind doesn’t matter what. There are a lot of forces in the world and each one of them you can call an angel.
S. They have a result that we can see.
R. Angel is the force of the Creator that the Creator operates.
S. And they have an acting force that we see but regarding Eliyahu I understand that we do not see it, it is a force that directs us, another question is how can we prepare the seat of Eliyahu?
R. You cannot see a force, you can only see the results that come from it. Also in the corporeal world we do not see the forces we only see the results of their actions, that is it and Eliyahu’s throne, let it go. Throne, Kise’ comes from the word Kisui, a cover. It is not urgent we will learn it
49. S. (01:38:15) Is it necessary to experience the four Klipot in order to remove the foreskin or does it depend on each one’s Reshimo, record, in its root.
R. It’s not clear.
S. Is it necessary to experience all four Klipot in order to remove the foreskin or is it something that depends on each person’s root.
R. No, it depends on the root of each and everyone in what form and what intensity they remove the Klipot.
40. S. (01:39:18) In the last paragraph it says here that Israel were completely separated and their animals were also separated, this evokes hatred from the nations of the world. What did the Creator think? What did he mean when he separated Israel from the nations of the world?
R. Those who perform his commandments. There wasn’t a nation back then to begin with and not even today the fact that they say the nation of Israel it’s not even a nation. Those who were built as that same group of people that started according to their tendencies towards the Creator. They started calling themselves Yashar Kel, straight to the Creator, Israel, and whoever you want was there. It is written that everyone will be like that.so there is nothing special about it. It’s not some elite.
S. So there’s some kind of an artificial hatred that is aimed toward these people so that they will turn this hatred into self-love?
R. Not to themselves, to the Creator.
S. Yes, yes, through them to the Creator so still thousands of years people are living in hatred, I don’t even mean Israel, those who engage in the wisdom of Kabbalah so why is the process so long?
R. The Creator is doing it on purpose; this hatred is not natural. it appears in the Nations towards Israel. and Israel on one hand when they do not do what they’re supposed to do so they are not an example. They are not an example to the world; they do not explain to the world how to discover the Creator.
Second they do not need to be separated but to show the Nations what they can gain from this if they keep the inner laws of nature, the laws of the Creator. Israel are not doing all of this and by this they are delaying the spiritual development of the Nations, of the world and that is why they are suffering. They did not disseminate their studies in time between people. That is why other religions came, war between religions, all the problems, all the evil in the world, it all comes from Israel because they do not perform their duty. What can you do about it? We have to keep it, we have to do it.
41. S. (01:43:15) How is this connected to the words that come out of our mouths, what he writes here?
R. I do not know. I do not know myself.
42. S. (01:43:50) What is the state in the ego of the circumcision that it could be buried in the sand?
R. It is one thing for yourself. This is called the Orla, the foreskin of the ego. That whatever I do it it will always be only for myself. I have to slice that and toss it. It is something completely redundant and unneeded.
43. S. (01:44:33) I don’t understand: the fact that we read the Zohar influences us but I also miss a lot of details from what we have read so will we return back to the same topics we already read?
R. We won’t repeat it but you can. You can go back, you can repeat it, you can listen to the translation again. I hope that soon we will have all the Zohar translated to Turkish just like we already have it in a few languages and this way we will keep going.
44. S. (01:45:38) How do you say that a person in order to hide from the Klipot has to go into the ten and has to hide in it. How do the friend’s hide the friend from the cruelty of the Klipot?
R. By connecting together into one goal. That’s it.
45. S. (01:46:09) What does it mean to be on the ground or the land and also to fly above it, to float? Is that being on the ground or does it mean flying?
R. To fly means to rise above the will to receive which is the ground.
46. S. (01:46:50) What does it mean to leave our desire outside the ten?
R. I don’t hear you.
S. What does it mean to keep the Commandment in the ten? Does it mean to leave part of our desire outside the ten?
R. Why? To perform a commandment in the ten is that with everyone together you are doing some mutual giving to one another and to the Creator.
S. And what is the word, what does it mean?
R. Circumcision? It’s one of the Commandments that you decide that you don’t use your will to receive in order to receive.
S. So it remains outside the work in the ten?
R. Yes.
47. S. (01:48:00) Can there be in the group Klipot and foreskin that needs to be cut and thrown away?
R. Yes.
48. S. (01:48:12) I wanted to ask regarding what a previous friend said, what flexibility in thought should a person have that will make him want to change?
R. It comes with time. I can’t say what kind of flexibility but it comes with time. It develops in a person and he starts feeling it that he can work with it.
49. S. (01:49:00) The question is what is the essence in the term Israel and nations of the world that we’re learning here in the book?
R. They are different desires. The will to receive is called the desire of the nations of the world, the desire of Israel means the desire to bestow to everyone and that is the only thing we’re talking about actually, that is the main thing.
50. S. (01:49:42) Do we need to engage in the Klipot to scrutinize them or only to engage in the love of friends and they should disappear on their own?
R. When we engage in the love of friends and the connection between us and all kinds of styles of connection between us through that we scrutinize what is stopping us and by that we can separate the Klipa from the holiness.
S. So if I discover intentions that are not for the friends I need to strengthen that connection?
R. Yes.
51. S. (01:50:27) When we come to connect and when we identify some kind of barrier, a wall or inner resistance when do we know that the action of overcoming is required from us and when as it said here do we need to cut this desire to understand that we can’t use it to let go over and let the light correct it?
R. To let it go, leave it alone, you can’t. You have to work with it and anyway to such an extent that you start hating it, to the extent that you hate your will to receive, the selfish will to receive, that it disturbs you from advancing, so the hatred separates you from the desire and you don’t know what to do with it anymore, you want to kill it, slice it, burn it and then those actions, those feelings distance you from in order to receive until you really get the force of restriction that you decide that from this day on there is nothing like this that I’ll come close to.
S. Once you said you need to massage these desires, you can’t work with them, you need to bring them closer, gradually. What are these actions?
R. No, let’s not talk about it now.
53. S. (01:52:30) This force of Eliyahu, what fear is it related to?
R. Eliyahu does not belong to the Sefirot it’s a general force that is called an angel, Malach and is a general force wherever it needs to work according to the command of the Creator the angel only does what the Creator activated it to do.
54. S. (01:53:22) What is the relation between Klipot of the foreskin and honor, lust and envy?
R. What is the connection between the Klipot and envy, lust and honor? It’s the same envy, lust and honor in relation to the will to receive only in general.
55. S. (01:54:14) How can I develop the shame more? Before the friends and before the world Kli? That we can keep going even when we don’t have forces?
R. You’re lacking envy, you are lacking envy and then you will have enough strength. Look at everyone, see how everyone has this strength and how everyone is advancing.
S. I’m also lacking shame. How do I develop shame?
R. You don’t need to be ashamed, why do you need to suffer? You need to care for yourself, that is why it happens this way. I understand you.
S. Why does the Creator close our heart, that you have to open it for the Congress but he keeps closing it until you ask and you don’t reach a request and then you become sad?
R. At least it brings you sorrow otherwise He would be able to disconnect you from everything and you would live like Shimon from the market, that you have nothing rather than the one who is selling food in the corner of the street.
57. S. (01:56:23) You said that I can slice away my ego and never come back to it and I want to uproot if from myself so how does it happen? How can I uplift and to where above these desires that are revealed?
R. The Creator, He shows Himself to you and your ego it falls, it can’t face the Creator and since then you are not afraid of the ego.
S. What does it mean that the Creator shows himself it’s not me, its a result of some kind of work. It’s not that I walk down the street and then I see the Creator?
R. He shows his ego and that is why you see that these are two qualities that you cannot connect together.
S. It is through the friends that we connect. How is that in the connection between us?
R. Of course, you see it through the friends. You see to what extent your friends treats you better than you treat them.
S. So what does it mean that we can uplift above the ego? What we will never come back to it, or…?
R. Above it. you’ll be above it.
59. S. (01:58:17) It turns out that Malchut goes through those eight stages and degrees and only after it receives the upper water of MAD and then this whole process is actually the process of correction?
R. Yes, fine.
60. S. (01:58:55) What kind of forces the Creator gives us through the ten. What kind of influence do we receive from the ten, forces in order to bestow?
R. Yes, importance of the Creator.
61. S. (01:59:35) The Klipa of Noga that is half good half bad what is a bad Klipa or a good Klipa?
R. A good Klipa or a bad Klipa? We will learn about that, we don’t have time now to get into that.
62. S. (02:00:05) Is there a connection between circumcision and speaking because it’s the same word in Hebrew?
R. I don’t know, this is already linguistics.
S. I found the connection can I say it?
R. Okay what did you find?
S. Word in speaking it means to get rid of certain parts of the message that we don’t want and circumcision is also to slice off desires we don’t want.
R. Okay, you said it so you said it.
63. S. (02:01:00) What is the difference between cutting of the ego like we learn about circumcision and the action of restriction?
R. The action of restriction is a one-time action within a certain desire and the rest of the actions are out of the desire.