YESOD: TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
Baal HaSulam. Introduction to The Study of the Ten Sefirot, item 1
Morning Lesson February 23, 2022 Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Baal HaSulam. Introduction to The Study of the Ten Sefirot
1.Rav’s Introduction: As much as I talked to a few people they recommended that we will study the introduction to The Study of the Ten Sefirot. It is a long and difficult introduction, however, through it we will understand even more and feel what does it mean above reason Lishma, for her sake, how do we reach spirituality? How do we enter into it?, how do we discuss it?, how can we be in it? The introduction truly brings us to that. Therefore, we will go through it. I hope that there will be questions to the point because the introduction is long, and it’s worthwhile for us to nevertheless, think about how do we go through it, and not stop in each and every point, but for us to understand in general this approach that Baal HaSulam illuminates for us. If there are questions as usual go ahead and ask, but think twice whether you should ask or not because usually we try to see whether what I’m asking right now and that I even write down my question, whether maybe in a few lines later I will see the answer. So let’s take everyone into consideration.
Item #1 (02:11)
2. R. (02:37) Look what is it he wants us to do he says between us in the wisdom of Kabbalah there is an iron partition, a wall truly, that it is impossible to go through it, however, we have to. So, how, why?
Reader continues (02:51) “it lies heavily on us….”
3. R. (03:02) This means that here there’s a possibility to go through this wall and to reach the purpose, the understanding, the feeling of the whole of reality our life, before our life and after our life everything right and if we will not do it then this method can disappear altogether.
Reader continues (03:26) “however when I begin to speak to anyone….”
4. R. (03:45) That is a person thinks about the fact that the Wisdom of Kabbalah speaks about something that exists somewhere up there in the heavens, angels, names of all kinds of things and so on, that is it’s not that it pertains to him and therefore why should I know, right? And all other sort of questions that he is asking here that relate more to those who study all kinds of other books, the books of Torah etc. We should move to item #2.
Item #2 (04:28)
5. R. (04:56) Actually the wisdom of Kabbalah should give us an answer to one simple question, one direct question: what is the purpose of our life?
Reader continues “meaning another word these numbered years of our lives…”
6. R. (05:36) Why do we suffer so much in our lives? What is the point in this light? What is the point of all of this suffering? Why is it built like that?
Reader continues “it is indeed true……”
7. R. (06:32) That the more humanity develops, the suffering also increases more and more and each one enters all kinds of problems. Whatever the whole world has and he becomes Incorporated with the whole world in these problems and from one life to the other, from one generation to the other, we see that people’s problems, they are internal and external and this quiet physically and emotionally, it only keeps increasing so why is that considered development?, and actually it’s a bad development not a good development. What does a person have today relative to what he had a few hundred years ago? There were many more people back then that lived relatively peacefully and today we can see in the big cities, in the countries, we see wars and all kinds of things, there is no way out of it. What do we do and then he says, why is life arranged in such a way and what will come out of it? It seems like the more we advance accordingly even though we would like to depict ourselves developed with technology, and all kinds of things like that, we see that the more it develops, we get as a result more problems and troubles both individually and collectively. So what does he say? Well the solution that we find for the time being is that we simply continue our life and let today be like yesterday, and tomorrow be like today, simply think less as they say, adding reason, adding pain. This is what he calls to be to flow mindlessly in the currents of life as as always.
Item #3 (08:39)
8. R. (09:16) That is all in all there is a solution but the solution is to discover the upper force, “taste and see that the Lord is good”. If we discover Him then we see our life from one end to the other, through the entire development of nature, and then we realize and we see why everything is happening and we look differently at what is happening. By opening up our eyes we ourselves change. Then with this new perspective we see that the world is not the way that it appeared to us to begin with.
Reader continues (09:56) “yet those who have not yet tasted….”
9. R. (10:07) Meaning that they see all the actions of creation from the beginning to the end and why it happened for what purpose, why is it happening?, how is it built? and to what purpose it should bring us.
Reader continues (09:58) “you cannot feel or understand that the Lord is good..”
10. R. The whole of nature is actually operating to his benefit.
Reader continues (09:58) “at us our sages said when the Creator created us…”
11. R. (10:40) This means that we actually, to begin, have come to the world in order to enjoy from it, in order to develop, in order to become incorporated with all the goodness that there is in creation and in creation there is only good. We see it differently, and this is why we come and learn how to, nevertheless, reach the true form of reality.
Reader continues (11:15) “hence we have no other council…”
12. R. (11:25) Yes, that is we need to check, what does it mean Torah, what does it mean commandments, and according to that what does it mean to keep them? Because by keeping them we reach eternal complete life and all the goodness.
Reader continues: (11:42) “it is written in the Torah….”
13. R. (11:58) When we don’t yet reach it, meaning when one does not yet understand he doesn’t feel the entire correct system of nature.
Reader continues: (12:07) “we have only death in evil before us….”
14. R. (12:44) If we keep the true laws of nature which are called Torah and Mitzvot, meaning gaining bestowing and connection as we already talked about earlier.
Reader continues: (12:56) “and by keeping it we are rewarded…
15. R. (13:46) Meaning for us to keep the laws of nature in their true form this is called the laws of Torah and Mitzvot, it’s called connection and what we’ve learned before.
Reader continues: (13:56) “which is when there is real life…
16. R. (14:41) This is what we see from one generation to the next that we keep going on and no one’s enjoying it, they have children, they want them to be better off. However everything continues as it was before, truly with great difficulty, with great effort we continue our life until we eventually grow older and we die and no one sees any purpose, any good end.
Reader continues: (15:14) “hence what gift does he bequeath them….”
17. R. (15:34) Meaning one who keeps the laws of nature in the true spiritual form, he sees a different world and everything that comes out of him, everything that he gives birth to, in that he also sees how much he has the revelation of the true eternal nature and he himself becomes part of it.
Reader continues: (15:53) “this is the meaning of so you may live…”
18. R. (16:10) The entire drive of Baal HaSulam here is the great need to break the iron wall, what is that exactly?
R. We don’t know, we don’t know, we don’t feel that there is something that is hindering us from seeing the truth. Because for this already we need to see the truth, a little bit, to some extent you see. So I don’t have an inclination towards the truth, towards the true state, the true life. I haven’t seen it. I don’t feel that there is something beyond what I have here right now. Therefore, we exist in a state where it is not this way or that way, on the animate degree, meaning the way that I was born, the way that I live, in the same herd where I am, this is how I advance along with everyone in our life, and there is nothing special here.
In that there’s no difference between man and beast, everyone exists in this way however there is a possibility for us to rise above this beastly, corporeal level to another level where we will know, first of all we will know, that there is another existence, another life. In that life everyone can attain it and eventually everyone will attain it. There is a method by which to reach this life so let us reach that. It’s very simple. Let us discover them, those lives. This is what he says now in order to elevate a person from the animate level to the level of Adam, the one who resembles the Creator this is why he is called Adam, so we have a message and it is called the wisdom of Kabbalah how to receive that development, and how to reach the degree of the Creator. This is what we are studying.
19. S. (18:35) Here he writes in spirituality we understand in our life we have pleasure in our life and he writes here additional pleasure that there is like a special reason?
R. When we attain the essence of creation, the purpose of creation and we see the entire process from its beginning to its end, when we come out of the boundary of our corporeal life that we live all together, let’s 100 years, and we can actually see the whole of reality above this concept of time. Not a thousand years in every direction backward and forward, rather we emerge from the limitations of this time, motion and of place to another dimension where they don’t exist these limitations and from there we can see the essence of reality the purpose of life, so that it doesn’t end, but rather it exists, it is eternal and how in that we start to fit in.
20. S. (20:00) Here he writes to taste how wonderful the Creator is, that through the Mitzvot not through the study?
R. We cannot reach the study of the Torah, the Torah means all of the laws of nature, the spiritual laws of nature, they are called the Torah. The Mitzvot, (commandments) are all of those forms of interconnection that we have with the upper light that develops us. This is called Torah and Mitzvot because it says the Torah, the Mitzvah is a candle and the Torah is light so it speaks about how we receive these small lights that will develop us, educate us, this is called a Mitzvah, individual lights, discrete lights and the Torah is the general light, the surrounding light. We will read more about it.
S. What does it mean to taste?
R. Because the lights that we talk about in Kabbalah are called inner light or Taamim, flavors, you probably heard it. That is the light that expands within the soul from the Peh and below inside the Guf of the soul, a desire that wants to be in bestowal towards the Creator, to identify with the Creator, it receives fulfillment, light inside of it. Then this desire as it is filled with light, the light builds, it formats the desire in such a way that it becomes similar to the light. This is called darkness shall shine as light and then inside of this desire we start to feel what is the light, what are its actions, its essence, this is called the revelation of the Creator to the created being.
S. It also explains later on, that, choose life, he talks about this, that the meaning of life is in this, to taste how good the Creator is?
R. The essence of life, the purpose of life is to bring ourselves to a state where all of our desires will develop in an unlimited way the bad ones, the good ones, in all directions they will open up and develop in such a way that they will be able to receive all of the upper light inside of them, so that the upper light will arrange them and fill them, it will format them so that all of these desires will also be in order to bestow. This is called the darkness will shine his light.
21. S. (23:25) This question, what’s the point of my life, we have to calm it down or it’s good that we have a question?
R. No, we have to search for the purpose of life, a taste in life, in the end we achieve the taste of life through the flavors. These are the lights that come from above, they spread inside of the Partzuf in the created beings desire as much as the created being is able to formatting, arranging his desire according to the life and according to the equivalence of form between the desire and the lights the light enters into the desire and fills it. Then the part of the light that has entered and filled the desire, it is called Taamim, flavors.
S. It just sometimes feels that if we engage in Torah we also enter some stream of life and then we don’t ask the question, we don’t engage the purpose of existence creation?
R. To engage in the Torah means to engage in something that gives it the possibility to receive the upper light, because Torah is the upper light. Now are you making corrections over your desire in order to receive the upper light, this is called to perform or keep the Mitzvot, the commandments meaning actions in which your desire will become congruent with the light.
22. S. (25:03) What can keep a person and protect a person to not enter back into the ordinary flow of life?
R. The group, nothing besides that.
S. And how must…
R. This is why it says either togetherness or death, either this society, the group, or death.
S. What will we see in any case, the previous question, that even in a group a person can find himself falling out to life?
R. But at least he carries himself with the group so then he is together with them and some kind of mutual guarantee so that gradually it brings him out of his corporeal routine and brings him deeper and deeper into the spiritual routine and it already brings in two independent actions. We will learn that as well. But go ahead and ask. With this introduction I’m going to be very patient and I will answer everything.
23. S. (26:18) There’s some suspicion here that maybe we can fall from the path of Torah to sway from the path?
R. No, if we are engaging in the study, in the work in the group then we cannot fall. The group guards us because the group exists nevertheless in the hands of the Creator and therefore we will not fall. The most important is those two, that we have to be in the group and we have to study each and every day our lessons then we will not fall. But of course certainly in order to be in the group, in order to study the lessons we have to invest forces. That is true but both the group and the lessons help us to receive those forces so that we can continue.
24. S. (27:30) He says here in the text that they’re only privileged with suffering in their life that’s why they’re called dead, can you maybe expand on this a little better this term because I thought the evil and the wicked are creating suffering for others, and then he says the wicked are those, that they are suffering?
R. The wicked ones are those who curse our life in which they cannot find the purpose and therefore by relating in this way to the opportunity to develop and grow by this they are considered dead. That’s it, it’s not that they actually die, but their attitude toward life is that we continue today just like yesterday only in order to survive, only in order to keep the body that’s considered death.
S. Here he writes, Baal HaSulam talks about the bitter question that’s supposed to be like a Prada person when he is busy with other stuff. The question is how do we bring this taste of life, to present it before people, because people think the taste of life is other things?
R. We’re not talking about those people who have what to fill their lights with, let them enjoy life. We are talking about people who, according to their inner development, cannot find anything in life. They don’t have anything to enjoy with, well you can always engage in this or that but all in all they have this inner feeling that there’s nothing for me to do. That truly, a true fulfillment from my inner desire I cannot find it in this life, what to do? Why do I live? What are we living for? Then through their searches they come to those questions, what are we living for, what are these leaders of our lives. He says what we need is to choose life. So what is the true life? To reach the eternal life where they open up for us the whole of reality and you can see it from one end to the other end, when you are already built in such a way that whatever you are now receiving fills you without any limitation, it doesn’t leave any question for you. Because according to this you are built already. Then you discover the Creator.
25. S. (30:56) What’s the purpose of my life, that question it’s only in the beginning of the path or to the end of correction?
R. Until the end of correction because only there you received the complete answer to this question of what is the purpose of life, the taste of life because the flavors that enter and fill you with, when you have the corrected soul then it’s the taste of life, when the Creator dresses in the created being without any limitations.
26. S. (31:34) At the end of Item 3, it’s written that a person has additional pleasure from the life of his progeny?
R. All of these thoughts and desires that we develop in us more and more, these are called our sons or progeny, that what I am now is called the father and what will be born out of me is called the son. So that I will not despair also from those desires and qualities and thoughts and problems and everything that I will have tomorrow, because they too come from that same flow that I am in towards the essence of creation, towards the purpose of life so through them I will advance and it’s not that I should despair and regret the fact that I receive these things.
Item # 4 (32:42)
27. R. (33:30) So the Creator should leave the person, each one of us and all of us eventually to the good fate.
Reader continues: (33:40) “the words are seemingly perplexing….
28. R. (34:00) Well we have this question, it’s either that I choose for myself each and every moment, each and every step along the way or maybe the Creator arranges these things for me. How do I compare these two things? Free choice everywhere.
Reader continues: (34:19) “moreover they say…”
29. R. (34:31) In that we also always ask does everything come from above or does everything depend in some way on us or maybe it’s half and half, one quarter, one third, do we participate in our half where everything is determined from above however we just don’t know it and this is why this life seems to us like that? It’s like a baby that you let it run around in the room and you look at the baby from afar and you can see what’s happening but it thinks that it is alone and it can do whatever it wants. So that’s not how it is or maybe it is so and here we don’t quite understand what is happening because in our life there are moments where it seems to us that I am operating and there’s moments where I think that no, everything cascades from above down to me.
Reader continues: (35:29) “now you can see the true meaning……”
30. R. (36:43) One’s body refers to one’s will to receive, for one to refine it from all of his intentions to receive, from all of his ego then he’ll be able to perform all the actions in order to bestow through others to the Creator.
Reader continues: (36:59) “not for his own pleasure…..”
31. R. (37:52) These are things which are simple to carry out but not simple to understand.
32. S. (38:03) What he writes here is very special he writes in the last paragraph, that by this you can understand that the Creator himself places one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain and devoid of any content. Meaning the Creator built the system such that a person will eventually reach some place, some wall, then he turns to him and comes through Kabbalah, to the group. This is how it’s all built so one will suffer and then reach the meaning in life, this is the grace that he does with us?
R. First of all less words if you want to receive permission to speak, to ask. Second thing you’re asking correctly, so the Creator didn’t create the suffering especially rather in order to teach a person like we teach kids with all our love to them, but we limit them, we enter them into some narrow place, that this your allowed, this you’re not allowed, this is okay this is not and so on. By this they accumulate experience and already know correctly how to relate to life in general. Yes.
S. This seemingly by putting us into these states, it’s like he puts our hand on the good-faith, this is the good that he does to us?
R. Yes of course, that’s good. Because he’s teaching us to be free, to be above nature. The purpose of the Creator and creation is to create the created being that will be like him and how can you make someone like him, like the Creator, if the Creator is everything? We are yet to speak about this, we will reach this but just do understand what is this problem, the good that does good that wants to do good to someone and there is no whom to. Then how he builds the created being in order that that created being will attain the good himself, and not that he will receive it from him, that there will be no flaw in the sensation of the good that he himself as rewarded and succeeds, and that he reveals the Creator he doesn’t see that he is entirely dependent on the Creator. Rather he reveals the Creator in that same degree, that same form, height and size, that also can do something like the Creator. It’s that he feels him like a partner.
33. S. (41:12) The difference between pleasure and suffering, according to this definition, is that if you run away from the new things you feel suffering? But if you draw them you feel it is pleasure?
R. Correct. If we ourselves are drawn to renewals, to actions then all these actions for us are good or pleasure and if we don’t want these actions then for us they are suffering. Exactly like that. Until we reveal that all the actions the Creator gave us, they are only pleasure.
34. S. (42:09) It says in the text and one choice refers only to the strengthening what does it mean the strengthening and what actually are we strengthening. What do I choose for?
R. The Creator tells us this is the good path you have to do like this, meaning to connect on the intention to bestow until you reach love of the created beings, from love of the created beings until you reach love of the Creator. In all this, in this you’re actually turning all that same creation that you begin to see it, which it actually exists in you. You are reaching in such a state in which you have your whole body that you and all of creation is in you, you truly reach adhesion with the Creator like him to be like him. That’s the purpose of the development.
35. S. (43:14) The Creator places one hand on the good fate so what is the role of the Creator in dissemination, what is my role?
R. That the Creator begins creation and we need to continue and end it, complete it in each and every thing.
S. At our time we’re obligated to tell everyone that there is this thing called life as we learn about it, I mean we have to tell everyone about it?
R. Yes, I don’t know what you are trying to say in that.
S. The introduction places many questions on dissemination, how we should relate to dissemination.
R. Don’t ask about what we didn’t speak here, why are you twisting things around if you have something to ask, ask it.
S. I don’t know with which ear I should just listen to the introduction, as one who is learning and belongs to a ten or someone who is looking to the outside also, which way should I relate to it?
R. We are learning all the material of Baal HaSulam. The introduction to TES has a very advanced introduction, it’s not simple but whoever studies it begins to understand the depth of creation and the approach to reveal it. That’s it and you need patience. You need patience, it’s not simple.
36. S. (44:52) It seems to me that this, choose life, that he tells me to do that even in the so-called corporeal world, I can choose that in the corporeal world, right?
R. Also in the corporeal world we need to arrange our life here such that they will help us to engage in our spiritual development.
Item 5 (45:31)
37. R. (47:19) So we have questions here, meaning we see such, you need to learn Torah, it needs to teach you how to behave in order to open up all of the worlds. Because this life is short, it’s like an opportunity that you pass by something in order to grab, let’s say you’re passing by the shelves in order to grab from the shelf something that is worthwhile for you. That’s what this life is actually. So we need to learn what is worthwhile to grab from the shelf, how you grab it, and also afterwards how we use it. This you also need to use what you grabbed it for and that’s what life is, that compared with bread with salt you should eat and a sorrowful life you should lead, meaning life will be as they are. It’s not important, the main thing is that you acquire the existence in the spiritual world and how much you reveal the spiritual world and live in it. Over the course of this life here, already and then your life here and now, that you perceive it, it will be called the next world.
38. S. (48:54) The iron walls and obstacles, from birth you only see obstacles and limitations and try to get rid of them. So what are all these limitations and boundaries, what are they meant for and do we go through them, cross them by ourselves?
R. Everything we have in this life is truly to direct us to search for the purpose of life, the essence of life and we advanced in this slowly over the course of generations even, great sorrow that all the we have in life is in order to advance us to the essence of life
39. S. (49:41) Why in order to see the whole of reality we have to reach eternal life?
R. Because then you don’t see the entire reality. That’s it
40. S. (49:55) Is there a difference between the study of Torah and the wisdom of Kabbalah?
R. They’re both the same, it’s what people think of the study of Torah, they insert into it all kinds of things which are not Torah. Torah is the light which comes out from the upper light towards the person and if a person learns how to accept these lights, how to develop by them, how to resemble them, yes? This is called he learns Torah.
41. S. (50:28) How is it possible to scrutinize who we are delighting so long as we’re in the will to receive?
R. This we need to develop to the extent that we will see to whom we are delighting, yes. That’s the purpose of development.
42. S. (51:03) Since we have no other counsel but to keep the Torah and Mitzvot properly, what does it actually mean to keep Torah and Mitzvot properly?
R. Accept all the upper lights and on the intention to bestow gradually from the smallest light to the light of Ein Sof.
43. S. (51:35) What should we do in order to feel more flavor in life, our purpose?
R. To feel more flavor in life we can by this that we correct ourselves and will be able to receive the upper lights in our vessels, that these lights will then be called tastes, taste of life, taste of Torah.
44. S. (52:04) The question of what is the purpose of life, should it remain until the end of correction. Why is it after being for years in Kabbalah I feel that the question is gone, that I lost it?
R. Because you’re not working on it, we need each and every day to begin the day with the question, what is the purpose of my life?
45. S. (52:29) If we will be happy in the spiritual world then will we be happy also in our corporeal life?
R. I think that our corporeal life will be accompanying us and will relate to them the normal way. That it won’t take up our entire horizon in this corporeal life but rather that we will know the correct attitude, the correct relation towards corporeality and spirituality. But of course, as a result from this we will benefit in our corporeal life.
46. S. (53:13) It says see I have placed before you today life-and-death, good and evil, why does the good Creator give us the bad the evil?
R. He always gives the good, the good that does good, according to our corrections we can see his attitude of good as not good. Meaning it’s like a child that’s unhappy that the mother demands something of him. He thinks that she wants it and that it’s not for his benefit.
47. S. (53:48) By the ten and the lessons are like a remedy for the states of death, if you are still not in Lishma?
R. Yes, because by the work in the group, in the lessons, we draw the upper lights, and they operate upon us, they correct this more and more, until we will be worthy to accept the upper lights called life.
Item 6 (54:35)
48. R. (55:08) Meaning we can reach the sensation of the true world not what appears to us in our corporeal senses, we can know how to open up our mind and heart such that we will know from one end of the world to the other, what is really happening where we are living, and not that we’re in some state that is entirely dark, and sealed shut, and concealed from us, we can approach it but on the condition that we will correct our vessels. Yes. how do we bring the light to illuminate to us where we are in this place of darkness that we will see it? So he says we can come to it by great work refining one’s body, meaning our desire. The correction of our ego so how do we correct it?
Reader continues: (56:13) “the first tactic is…”
49. R. (56:20) The way is simple, you want to resemble the spiritual force, the spiritual law, don’t receive anything because there it is restriction upon the will to receive, spiritual laws have nothing to receive to themselves so either not to receive or to operate outside of themselves towards someone.
Reader continues: (56:45) “even the permitted and necessary things…”
50. R. (56:52) This is a spiritual law like our body it works on reception, pulling fulfillment to self such the spiritual world works on the opposite law, giving, worrying only for the others, outside of oneself.
Reader continues: (57:11) “such as eating, drinking and sleeping…..”
51. R. (57:19) Meaning even in this you’re not allowed to engage if you want to be as a spiritual part in creation.
Reader continues: (57:29) “in this manner one will detach……..”
52. R. (59:28) Yes, meaning it’s clear here, we can read again but I hope you will read it over the course of the day and it will be clear to you and also if you have any questions we can answer them tomorrow.
53. S. (59:44) The way that one detaches oneself from the pleasure is to focus on the intention or how does one do that?
R. A person cannot disconnect himself from the pleasure, rather if he feels that he has a tendency to know the essence of life, what we live for, then he needs to engage in all kinds of actions that will bring him illumination from above and this upper light that will influence him, when he connects with the friends, when he studies, this light will correct a person and draw him more and more to spiritual life and that’s how it’s done. It’s not by force. Rather by the influence of the upper light and thus we need to make an effort as much as possible to be in our social connections, in our study connections. That’s it.
S. I’m just reminded how you said before in meals and things and I have seen you when you eat a meal and do other actions, you take a bite and you take a bite with intention and you told us before about not having the flavor in the food but it’s all done through intention, is this inclusive of what we are talking about here, this kind of action?
R. It’s connected and not connected. Each and every one of us is sometimes in such states, in inner pressure, let’s say, that whatever he’s eating he just doesn’t taste it, yes, and the opposite, as much as one is hungry he tastes more. So these things are not really given to us so much for scrutiny, all the corporeal things, but by this that we participate in connection between us in the group and in study together, by this slowly our vessels do change already in the spiritual manner.
54. S. (01:02:35) Baal HaSulam describes escapism?
R. It is not escapism not becoming, abstaining from everything, we’re not allowed to do that, we’re making corrections by the upper light and not by this thing we’re entering some diet like some monks. We’re not allowed to do any diets, yes? This person does by force if a doctor tells me don’t eat sweets so then I don’t eat sweets but it’s not called that I am advancing myself to spirituality, yes? Rather, all of our progress, all our advancement toward spirituality is only by the influence of the upper light, the light that reforms. It influences a person and a person changes and thus we need mainly to do all the actions that they awaken the light above to influence us and reform us to good, to bestowal.
55. S. (01:04:00) How can we attract the help of the light in order to keep waking my friend up on the path?
R. We will study this, I don’t want to spread out in all sorts of directions now, how to perform. We learn what he writes about how to perform, we are yet to learn but we can’t stand here and to develop the method from the same place where we are in the text.
56. S. (01:04:59) If the will to receive doesn’t receive and it feels like darkness, so we simply need to replace reception and the desire to bestow to the Creator?
R. We need to be more and more precise in our appeal to the Creator, our pleas to the Creator that truly will be advancing correctly.
57. S. (01:05:35) He writes here what is this concept that one who is rewarded in the Torah Lishma is granted many things?
R. He’s privileged and everything he’s privileged to see this world, the next world, all of reality from one edge to the other. He is privileged to be in that same place like the Creator.
S. When he is not in Lishma, he is still granted things?
R. When he is not in Lishma, he’s not granted anything.
S. So in Lishma what is he granted?
R. In this that he’s on the way what he goes through he understands the path but not reality.
58. S. (01:06:23) in the form of absorption of reception and also in bestowing there is suffering it is not clear, why does he write that in Lishma he’s only granted goodness and pleasantness?
R. I guess he knows we will reach Lishma and then we will speak but we can’t let speak about things that are ahead of us.
S. I’m asking whether along the way we experience suffering whether it is reception or bestowal?
R. This depends on your intention, if you want to reach bestowal and you make actions in order to reach bestowal then you are no longer in suffering. I’m sorry but it cannot be. That a person who yearns for something he has different suffering. He has suffering but he still has not reached it but not that he is in life without any purpose, no foundation he has something he lives from the future.
59. S. (01:07:37) You said more than once that there are many ways to the place of the Creator, meaning many ways to draw the reforming light?
R. Each and everyone has his own style from the root of his soul.
Item 7 (01:08:00)
60. R. (01:09:42) You see he answers you exactly in that same question when do we live, we live after we attain the other half of the coin, meaning that you have corrected your vessels and then you in the same vessels you feel all of the reality from one edge to the other. Then everything is clear and everything is understood and you’re incorporated together with the Creator and everything that is in Him. Meaning, you have both this world and the next world and all these things exist in you.
Item 8 (01:10:14)
61. R. (01:11:28) It’s clear, yes? Meaning we have two parts here, the part of the work and afterwards we receive what we were rewarded, we have cleansed our vessels of reception, we can receive in all our five senses all of NRNHY and see the entire spiritual world that is present and fills us without any limitation. Then we feel ourselves in unity with the Creator because NRNHY is the Creator and in such we reach a state that this is ours, this is us.
Item 9 (01:12:19)
62. S. (01:16:21) When studying Kabbalah we are disconnecting from the corporeal life, not hearing pleasure from them. How to find the right balance to feel all of life?
R. First of all in anything that we engage in and even that in the wisdom of Kabbalah, if I engage in some hobby or something else also my life changes and everything else I engage in will take on some different color, different picture, different depiction. So it’s no wonder that when we engage in the wisdom of Kabbalah our life changes and I look at every part of my life in a different angle. But gradually, slowly, slowly if you continue slowly persistently and the wisdom of Kabbalah enters your life as a permanent component, you will see that it adds to your life in everything and you will see you will be able to see that without the wisdom of Kabbalah life is actually, it appears completely not whole.
63. S. (01:17:41) How to change corporeal suffering into spiritual suffering?
R. We need to think about this, that towards the Creator there’s no difference between corporeality and spirituality it’s rather we that differentiate things this way and to the extent that we will see that the Creator rules all things both spirituality and corporeality and don’t split our life into those two then accordingly we will also see life as one mechanism.
64. S. (01:18:27) We’re living the next world here in this world, how can that be?
R. When we get there we’ll see there’s no this world and the next world there’s a perception. When a person perceives life that way so we change our perception we make it more universal to include also that which we perceive in our will to receive and also what will grasp, perceive in our desire to bestow and then we’ll have two worlds. And it’s very important assets that someone can attain in this
65. S. (01:19:14) Is that iron wall that Baal HaSulam writes about a very important asset that someone can attain in this life?
R. This iron wall, this partition is a very important thing and it’s important for us to locate it, this border and strengthen it and then later even until we cancel it out. We’ll talk about that.
66. S. (01:19:50) What’s in all the desires like food and sleep that can stand before a person’s spirituality?
R. There’s no difference between corporeality and spirituality, only how we relate to it. You can eat, sleep and it will all be spiritual and we can do all kinds of seemingly spiritual actions and yet they will be corporeality, all depends on the intention and his attitude towards it.
67. S. (01:20:23) Can you really stop receiving something for yourself, will the light help us with that?
R. All that’s in us in order to receive or in order to bestow and all that it explains is done by the light only, hence just to know how to manage the light, draw it so it will perform corrections in us that’s what we need.
68. S. (01:21:06) He says the first thing to do is to get used to not receiving anything for one’s own pleasure including necessities or luxuries, that is not clear because we say sleep and food we don’t deal with it.
R. It’s not that you receive it in order to enjoy it, you receive it in order to live.
S. In that living can I enjoy this little thing when I eat or sleep?
R. No you’re allowed to receive that and enjoy it because you are living in order to attain the quality of bestowal. Because the desire is one desire, you can divide it into in order to receive, in order to bestow, all kinds of things. It is one desire that the Creator created, it is called the hearts are demanded by the Creator.
S. In the entire introduction, that is the style we should use?
R. We read ten parts that are pretty clear, they need to be easy, I think that there’s no problem if a person kind of goes quickly over them, perusing through them and then all together we, one scan and we’re all together programming ourselves to see onward in this introduction. In these parts there wasn’t really something, that anything that was an innovation but rather we sorted ourselves, we arranged our attitudes toward the next chapters, the next chapters will be more and more those that have to do with the introduction to TES.