Morning Lesson February 14, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Baal HaSulam. Introduction to The Book of Zohar. #42
1.Rav’s Introduction: (00:26) Yes, we can already see that this introduction is a special introduction. it explains to us truly things in a way that is very comprehensive, general and it is concerned with presenting to us the integral system of creation. Let us continue, let us try to pay attention to how much we are able to absorb it in our intellect and emotions and most importantly together in our common Kli (vessel).
Item 42 (01:16) We have now explained the five worlds
2. R. (04:20) I do not hear any responses. I do not know to what extent this is clear or unclear, accepted by you or not, seemingly what is going on here? Tell me. You nevertheless hear the words of Baal HaSulam about the system that is managing us, taking care of us, that is constantly, truly arranging us, and we need to feel that we are under it. This is actually what we need to discover. If we want to discover something first of all the system needs to be revealed. That is taking care of us. That it is changing us, operating us, so let us think about it. How can we detect it, and advance in that way, in our spiritual perception?
3. S. (05:53) He says that these 4 degrees, what does it mean that these 4 degrees clothe a man's soul?
R. Yes because everything comes from the still. There is this sentence that everything comes from the still as we learn in the evolution in the will to receive that it comes into existence from absence. In some way it differs from the will to bestow and through the influence of the will to bestow over it, it begins to develop in his will to receive. Evolution comes through the degrees of still, vegetative, animate and then to the speaking. The degrees of still, vegetative, animate and speaking they are called palaces, garments, angels, and souls. That is what it is called, and it does not matter if we get confused. These are the four degrees of the development of the will to receive or from Shoresh, Aleph, Bet, Gimel, Dalet, root 1 2 3 4, that is what they are called. This is how they develop. There are many other names it depends on what we are trying to scrutinize out of this concept called the will to receive.
S. We just need to feel? Right?
R. We need to feel these things but also to understand them so that we will have attainment. Our attainment includes both emotion and intellect.
4. S. (08:02) In order to feel and understand it correctly tell us please how should I depict to myself the qualities of the Creator? How can we detect it more easily?
R. We will see it, we will discover it. Then we will understand. For the time being, we do not feel it so whatever we say about it will be incorrect. It will be incorrect. We have to learn just like we study the introduction, or as we study. " The Preface to the Wisdom of Kabbalah" or we will study TES and we will study them in the past. We study them as a Segula, as a remedy, so that it will help us to feel these things. Feeling is the most important, this is our vessel. The desire. Whatever exists inside of the \ desire is called a feeling. We will have to feel all of these discernments, right? Palaces, garments, angels, souls, so that our desire will develop through them, and it will take on all kinds of different formats, shapes of the still vegetative, animate and speaking or palaces, garments, angels, and souls. This is how we will get to know it. Without feeling it, we will not be able to do anything with it. It will just be some plain study without attainment, and that's philosophy. It is mysticism.
Rather we need to discover these things in our vessel. In our vessel is the will to receive that undergoes a correction, some kind of formatting so that it becomes capable of feeling gradually these spiritual discernments. It takes on these forms of the palace's garments, angels, and souls. When it takes on these forms, when the upper light, the reforming light, formats our will to receive in this way, so that our will to receive will show us that this form is palaces, that forms garments, the other form is angles, and in another way is even higher those are the souls. All in all, it is the will to receive that takes on all kinds of such forms and when those forms will later all come together, then we will reach a single desire, a single intention, and the upper light will be revealed in it will be as one Creator. However, we attained it gradually and in pieces.
This is why he writes here that all of these parts support each other. That the animate called angels clothes over the souls, and the vegetative, which are the garments, clothe over the angels. That is each and every part, just like we see in the Partzufim of the Galgalta, AB, SAG, MA, BON. All of them are AB, SAG, MA, BON, clothes over the Galgalta. In that way, they scrutinize the lights in the Galgalta. All the lights come from Galgalta, In Galgalta they are not sorted, scrutinized in the same way that there later on sorted in, MA, BON. There they are all of the light, even the smallest one that is in Galgalta, which is the smallest light. Later on, there, let us say in AB it splits into five lights.
In and inside also in 25 lights that is those additions that we have which are called garments, over the internal Partzuf or in order to scrutinize and sort what is in the internal Partzuf and therefore seemingly turns out that the palaces which are seemingly something that is cruder than everything else in it, such tiny lights are scrutinize that in the previous Partzufim they could not be scrutinize, could not be clarified. There are many things here. becomes clear out of the attainment when it becomes revealed in us but just realized that he is explaining here to us in general about how much the five parts that are in the desire they have all kinds of names and lights that appear in them but all in all they sort for us the Creator's influence over us.
All of that is in order to bring us to the degree of development of speaking. Just like a baby develops and even before the baby you have all kinds of forms of development, that still the vegetative, the animate, and later on in the forms of the speaking he develops from, the drop of semen of the human, degree. It develops and it grows, etc. All of that is because it is the result of the development of the evolution of thousands of Partzufim or like in corporeality thousands of generations that develop those same things as we see that even in our own development in the womb. We go through all sorts of forms that we resemble fish, and we resemble dinosaurs. maybe all kinds of forms. This is how we develop until we reach the degree of the human, and we develop like human beings. Therefore Baal HaSulam explains to us here actually, how we include within us the whole of nature. The whole of Nature. We develop those forms of nature within us up to the degree in which we will get to know godliness. God, Elohim in Gematria is Teva nature Bishkek.
4. S. (15:58) In what exactly do we help and in all those degrees?
R. All of our work is in order for us to unite and become incorporated and as much as we help each other, each one of us and all of us together, are able to reach the form of Adam, one Adam. It says that he extends from one end to the other and includes within him all the world all the Partzufim, all the Sefirot and the structure and its manifestation, towards the upper force truly resembles the upper force and becomes united with it in adhesion.
S. If I remember the structure of the Sefirot correctly that we raise from below upward the lights, if I correctly remember the prayers also go through all those systems.
R. Yes, this is exactly how it works. It is nice that you tie it all together. This is how it works all together. We need to be concerned about having this general picture more and more complete and clear and closer to us and more complex.
5. S. (17:40) So these concepts of Kings, halls, and garments, do we feel them?
R. No, those spiritual attainment parts of the Partzufim parts of the Sefirot that becomes clear to us as the desires and emotions, there are desires take on all kinds of forms of bestowing, degrees of coarseness, the screen, reflected light they connect between them, these forms, in order to be more in bestowal towards the Creator. This is how we learn what we are made of, just like we talked about putting together a car from plastic toys that children play with, by this we actually take part in the assembly of the whole of reality which is done through the connection between us. Our work is constantly on connection.
S. We build the connection between us in the ten, we connect among the friends, so what exactly becomes added there, what changes there qualitatively so that we will shift from souls to palaces?
R. The depth and the scope of our attainment, what is it for, why, from which purpose to which purpose, we start seeing, from one end to the other of the whole of creation, how much the Creator had arranged all of it, and how much all of it and each and every detail is connected to other details other elements and it supports them and how much all of this helps us discover godliness, the wholeness of the Creator, this is to the extent that we attain this wholeness.
S. What is the difference between developing and clothing? When we talked about development, we talked about, still, vegetative, animate and speaking. When do we talk about clothing, we say that the still, vegetative, animated, and speaking clothes the speaking?
R. It's always this way. All of our attainments are through connection and clothing over, between the discernment. We do not quite enter the scrutiny of each and every discernment, let us say what is there in the soul, in the angel in the garment in the still, and in the garments and in the souls, but rather more and more we scrutinize the connection between them, that is what is most important as much as there is mutual support mutual connection. Because from that we gain wisdom just like in our world, in our world if you take numbers, what is a number? It's some symbol, but when you get into the numbers as much as you divide them, as much as you work with them, as much as you determine the laws that exist between them, in the integral and differential systems, in all kinds of things, then you already have out of the connection between them, the incorporation between them, all kinds of forms like the Fourier series, or the Fibonacci numbers, in short when we study these things, then suddenly we learn not the number itself but rather, we learned what is the wisdom that exists in between the numbers, and that actually well we will have to find words for it. This actually is what gives us the connection between the parts of creation, the interdependency between them, and out of that we gain wisdom, science. We have the matter of attaining the thing itself within it, and the attainment of the connection between things so both in this and in that there is great depth. We will get to know it out of our work, however, nevertheless the most important for us is the connection between things, because from the connection between things, we learn the depth of each and everything. Which we cannot attain directly because there it is godliness, we attain godliness out of our work end engagement, and scrutiny of the connection between things. This is how well, I do not have the words right now, but we will work on that, do not you worry it's not far away. From that we will understand why the whole of creation comes to us in that way. Why do we see, discover it specifically in that way? and why it is given specifically in that way, it gives us the wholeness of the whole of reality. It is very interesting, it fills up the person, it fills up his soul.
6. S. (24:22) Here Baal HaSulam writes that at the end of the development of the will to receive in four degrees, he does not talk about the death of the physical body, instead it has no meaning. Is it really so, does it really not matter?
R. There's no connection you might say, as much as it may seem to us that maybe yes or no, between spiritual attainment and the corporeal death. Of course it is worthwhile for us to use our corporeal life as much as possible in order to attain more, and more whatever we can in this world while they are still alive. However, in truth the thing is that our connection between us, as quickly as we are able to assemble the connection between us, the system of connection between us, we will start to feel their spiritual eternal and whole life, which is what should be important for us. In all of the previous degrees that we go through, even though with our bodies, all of those degrees and states, they actually are all together just as something that allows us to develop ourselves a little bit, but of course the whole of life is in the attainment of the spiritual degrees.
7. S. (26:12) Baal HaSulam writes that in every world there are five Sefirot which are godliness, and four categories which are that the souls of people clothes of the Sefirot, and other categories clothe of the souls, in other words, only the souls have connection to godliness? There is no connection to different, and no other levels have a connection to godliness?
R. They're included in each other, those in those, and those in those until we reach from the still to the vegetative, to the animate, and to the speaking, but is true the palaces, and the garments, and the angels we reach the forms of the speaking which are people's souls, and from people's souls we reach Godliness. Certainly, Godliness rules all of these degrees, but from the direction we reach the connection to Godliness it is only through the upper clothes, garments which are called man souls. Meaning, they are all garments, the palaces are garments over the desires, the garments themselves, the vegetative they clothe over palaces, and the angels clothe over the garments, which are the vegetative, and the angels are the animate and the degree of Adam and the soul that is already the speaking, so garments overgarments. What are these garments? It is in which will to receive a greater will to receive I can work with in order to bestow. That is the difference. As we study from the Partzufim root, one, two, three, four when we reach the fourth level, it is from it we already discover and connect to godliness, even though earlier and also, they were connected to Godliness, but we were not able to feel it, to be truly connected.
S. So we are talking about attainment, right?
R. Yes, of course.
S. You cannot have one category without another category right, they're all connected?
R. Ten not nine, ten not eleven. It has to be so that even if we go to the smallest degree there are too ten degrees. Nothing exists if it does not have within it ten. It is just that we cannot differentiate, it's just like in our world we need to have some volume, and then we are able to explore it, talk about it, see it, and here it is the same, here is the same in spirituality. The more we advance we are able to get into more internal research, which is we are able to distinguish between all of these discernments in the lowest forms, then more and more we discover the universality of creation, the depth of creation, the connection between all of the parts.
8. S. (30:20) As a ten we will all experience these different forms, or will some friends reveal certain forms and other friends reveal different forms?
R. Each one discovers whatever he is capable of discovering according to the root of his soul, and the power intensity of his connection with others. This is how, all in all, through the connection between us we discover everything. We are destined, intended, to overall general connection between everyone and everyone so much so that it will be called Adam. Adam HaRishon or Adam this is what the Creator created. It is as if He made a copy of himself, a complete copy, and we need to go back to that form, but through our labor through our effort. Therefore, it will be clear to us what is happening in each and every part, and in all of the incorporations between the parts, and that is why by that, by connecting ourselves, we seemingly research the Creator. We put together parts between us, and by that we feel then, so what is the Creator made of, what does He include. This is why He says you have made me, this is the whole uniqueness that exists in creation that the Creator created such a system that we are able, although, entirely disconnected and on the very bottom he made us out of zero, but we are able to attain Him, to assemble Him, to get to know Him in all of the matters that exist in Him. This is called to reach the complete adhesion.
9. S. (32:55) Why are we so disconnected that we do not even feel anything from the spiritual world? What translates the spiritual world to us, there's only fear and anxiety. Why is it so far from us?
R. In order to get to know something you have to be entirely disconnected from it, entirely, unrelated to it not connected to it in any way, and then you can start to get to know it from the opposite form, It's opposite form of that thing, and to start to connect, to relate what is similar, and opposite similar, and opposite, as though we're coming closer on both legs, left right, left right, and in this way, drop a drop, a drop, one moment, and another moment, one millimeter, another millimeter, this is how you could advance in your research, in your familiarity, and then you'll be able to assemble and build the Creator within you. You seemingly annul before Him with faith above reason, so that you want to become assimilated within Him, you want to take a copy of Him, and replicate it over yourself, and take another copy of faith above reason, and replicate it in you, and each time you are going forward with such incursions. This is our work, and these steps are called the degrees of attainment.
10. S. (35:12) He said that we have to see that we have a more, and more general picture that is closer and closer to us. What is that general picture, and what do I need to be concerned with?
R. We need to be concerned that all the particular images that we compose will also become incorporated into the general picture, in which the form of the Creator becomes clear to us. His general love to everyone, and how much everyone joins that picture, even those that are not connected to it begin to seem to us that more and more they become connected to it, and this is how we reach through our concern for this general integral picture, we reach a state where we come closer to the Creator, because we come closer to the Creator in the form that we want to include within the concept of the Creator the whole of creation. As he says here the still vegetative, animate, and speaking, or the angels, the garments, the palaces, and the people human beings, that everything will be inside that form. We need to have such an approach and do not be afraid that we can't remember the names. The most important is that there is no more than ten Sefirot, these names, they just give us a certain degree of where the ten Sefirot are the Partzufim but really, it is just ten Sefirot. that is it.
11. S. (37:24) Do I understand correctly that the world's these are the system of laws of concealment and revelation of the Creator, still, vegetative, animate, and speaking their already systems of connections with those laws?
R. Yes, you can put it this way you are right.
12. S. (38:04) Clothing in a friend, does that mean to act to the benefit of the friend?
R. Yes, clothing in the friend, helping him, supporting him as much as possible, this is called adhering, or clinging to the friend.
13. S. (38:30) How will we be able to reach and feel these worlds if they exist inside of us?
R. We will discover that they are in us, everything is within man, we feel it only because it is revealed in us. In us, meaning not in each one, individually, but in the connection between us there has to be a connection, a minimal connection between us which is the ten or even two or three people, but if they connect correctly, they begin to discover the spiritual structure.
14. S. (39:13) Which conditions a person has to meet before he can, you yearn to connect with the friends?
R. We learned it, before we came to study this, we learned what it means. Don't you know we can open these articles again? Each one has to be, to annul and become zero before the ten and everyone is incorporated as one in the concept of each one, what are these questions? It is obvious that each one has to renew it, in all of his free time.
15. S. (39:59) How will the insights that we are studying now be revealed in the ten how will we discover them?
R. According to our efforts, I have nothing more to say according to our efforts in connection, and in connection we want to reveal the Creator that is it.
16. S. (40.25) Why is it that in order to assemble the spiritual world we start from phase four which is the most coarse?
R. We always speak from Malchut, and reality is learned and attained in Malchut and there is nothing more. There is nothing more than Malchut in which we attain godliness in more, and more, in higher, and higher, degrees above Malchut, which are the still, then the vegetative, then the animate, then the speaking but it is always speaking about Malchut.
17. S. (41:19) What approach should we have in scrutinizing these names?
R. I do not think we need to become confused with these names, what is important for us to know is that this is what we should reveal to the extent of our connection between us, if we approach if we meet correctly in our hearts as one man, with one heart, then what is revealed it'll be clear to us, where we are. The cells in our bodies, in our minds, in our hearts will open up to us and we will be able to feel, to feel creation. Then out of the feeling we'll be able to understand creation first comes the feeling, the desire is a feeling, and then it is how the parts of the desire are impressed by one another and connect with one another and through the connection between them we get the intellect. Therefore, if we do not connect, in all kinds of connections, we won't attain anything. To the extent that we connect, we will be able out of our connections, will begin to know the essence of the connections, the power of connections, mannerisms of connection from this we will have the mind and the heart the feeling and the understanding.
S. How to relate to these materials if we do not feel anything inside?
R. We do not feel, don't understand anything because we don't want to connect. Here we are already getting into the door to attaining wisdom of Kabbalah and we will not be able to attain unless we bring a vessel and our vessel should be connected, made of all the different desires that don't want to connect, but do make an effort to connect and then in this connection they discover. They discover the essence of the connection which is actually the Creator.
18 S. (43:50) Is it possible to say that the five worlds actually refer to levels of love?
R. Yes of course, everything we attain is connection on top of the separation or love on top of hatred.
19. (44:09) It says that people's souls clothe over the five Sefirot, KHBTM what does it mean they take clothes over them?
R. Cover, they cover. Meaning attaining, they attain.
20. S. (44:31) I heard earlier that, well beforehand we felt the Creator, now we do not. How true is it to say that sometimes a certain feeling comes that we love the friends, is that a new feeling, or an earlier feeling of the Creator's love?
R. I do not want to speak in this way, today we started asking confused questions, it needs to be clear. Is it the same, not the same feeling? I cannot, in this way it won't be a scrutiny.
Item 43 (45:23) Twice
21. S. (50:56) Earlier you described beautifully how we attain all these inside, when I become incorporated in above reason, and I attain some degree of the Creator in that awakening. It is encouraging that you described their multiple degrees each time.
R. Beautiful, you asked correctly. We always attain everything but there cannot be a part, in spirituality in general, you have ten Sefirot as it is written ten and not nine, and ten and not eleven. What we can detect is something small, let us say a little child has all five senses but what is it perceived from reality? Something as a grown up would perceive it seemingly with his little finger, and the little child looks, and wants and to know and everything and so we always work with all of our senses but what we get, what we receive is regarded as receiving it with our eyes or with our nose or with our mouths in degrees but it's always ten and not nine and ten and not eleven.
S. (52:27) But in this incursion we tried to enter some degree with the friends, what does it mean that I attain everything?
R. You attain the general picture every time but to the extent that you can decipher it, recognize it. I am telling you again you take your little child out, and you walk out to the street, and he sees houses, cars, a little dog, a cat, a car, all kinds of things. He seemingly perceives part of it, but a very small part, maybe there are things he does not see all together, maybe he doesn't perceive them, and some he does. It is the same as spirituality when we begin to attain, although if you can put it this way and spirituality, all the form is passed before us, but we grasp like a little child something very small, that pertains to our perception.
S. (53:44) But for us it is some kind of a general atmosphere, a general field of the whole ten and there we feel?
R. Yes, yes afterwards we discover only that to the extent of our connection we can grasp the general reality, to the extent that we unite among us we connect to the general reality and can know it better and go deeper into it.
22. S. (54:30) In which degree of the world does the Kabbalist exist? Is he on the degree of the speaking?
R. A person who attains to at least to some extent the spiritual world is already called a Kabbalist. Normally, although we begin to research it with respect to the degree of Bina when he can already somehow work with his vessels of bestowal, and by governing them, changing them, working with them, he has got changes in his attainment. This is what we are talking about. That with this he is like a little child in our world like a child, like a schoolboy, who is during his K- twelve years.
23. S. (55:44) What does he mean when he says here Baal HaSulam that even one person has within him to still vegetative Adam and speaking with your other four parts of his will to receive what are the four parts of the will to receive, I thought there is only one desire said there are four desires?
R. But we learned that the wheel to receive when it comes from the existence from absence when it's in that light that emerged from the Creator which is called the root phase from it the will to receive develops and its degrees first, second, third, and fourth degree it's already the will to receive that we call the beginning of the created being. The difference between them is that in phase four the will to receive feels that it is disconnected from the root phase, from the Creator, and stands on its own, and wants to determine by itself, and that is who it performs the restriction, the screen, and the reflected light, and goes to attain his Creator, his maker.
S. So the will to receive becomes built, from its fourth phase becomes a complete desire?
R. The will to receive becomes a complete desire after the breaking and the correction.
S. So the fourth phase, is space of the fourth phase?
R. No, phase fourth is a complete desire. The will to receive is the beginning of the revelation of the will to receive.
24. S. (57:24) When a person is born and we read here, he has the posterior of Kedusha, the posterior of Nefesh which is just a dot, a tiny dot. Then it becomes clothed in man's heart in man's desires. What is this connection where the dot is clothed in man's heart, what is this clothing?
R. Clothed in man's heart, meaning man's heart is the general feeling of the deficiency. The will to receive that is clothed in man's heart means that he comes to a state where a person feels that he lacks something.
25. S. (58:41) We attain everything on a line, so what is the feeling of a world, Olam?
R. The line means according to a weight and a measure. Olam, world comes from the word, He’elem, concealment which is another measure. We attain everything according to the measure of our congruence with the giver. This is why it is called line or world; we attain everything according to our reflected light.
S. If every detail in reality, every element is made of ten Sefirot it is whole, then what creates the connection between the elements. On which basis can they connect?
R. They cannot attain anything unless they connect. Connection comes before the attainment; the attainment is a result of the connection.
S. Until they connect, they do not attain their individual ten Sefirot?
R. They do not attain anything before they connect, what are we attaining, nothing, why aren't we attaining? Because we are not connecting. All of the attainment is in connection.
S. You explained it now, I was thinking that.
R. As usual it is everyone's confusion because they don't want to think about connecting.
26. S. (01:00:31) The Nefesh of Kedusha is the point in the heart? This is where the general soul is the general soul? Can we say that Nefesh of Kedusha is the point in the heart and the soul is the soul of the will to bestow?
R. It is not a desire to bestow it's the will to receive that took upon itself the form of bestowal. The desire to bestow is the Creator only, always. Only the will to receive that takes upon itself corrections and works as if it is the desire to bestow, this the created being, and that desire is called a soul. To the extent of the equivalence of form between the soul and the Creator, the soul begins to feel Him to achieve adhesion with Him.
S. Is Nefesh a particular individual soul and Neshama is the collective soul?
R. No, we cannot discover anything unless we connect among us. Nefesh, Ruach, Neshama, Chaya, Yechida are the levels of connection between us, the power of connection between us. We attain the Creator with these powers these lights Nefesh, Ruach, Neshama, Chaya, Yechida.
27. S. (01:02:52) How do we connect, because in nature we see it everywhere and in science we can understand it but how do people connect?
R. By revealing or discovering the necessity to connect in order to achieve an important goal. That important goal is felt in them as something that is equal to the whole. By relinquishing themselves. I am willing to relinquish myself, my ego, my convenience, in order to connect to others, because only through connecting with Him do I obtain the Creator. I rise above my ego and in this way, I attain the opposite form from me, my soul.
28. S. (01:04:10) From this we can say that connection is exploring the qualities of each other?
R. Yes.
S. Maybe it is complete penetration will mean adhesion to each other?
R. Yes.
29. S. (01:04:40) On the one hand we say that outside of me exists the Creator, on the other hand the qualities?
R. To the extent that we connect among us we reveal a place for the revelation of the Creator, we build the place for the revelation of the Creator. Out of our egoistic desires which we connect. This is why it is written you have made me. We build a place and there the unity between us is revealed above the disconnection and this is the form of the Creator. Only in this way can we reveal Him. Because we are created beings we cannot discover one thing, but one on top of the other, connection on top of disconnection black over white, otherwise we see neither black nor white, but only one opposite the other. This is how attainment comes to the created beings.
30. S. (01:06:23) He writes, when man is born, he immediately has Nefesh of Kedusha but due to its smallness it is called a dot. When is the point in the heart revealed in a person?
R. When he is born.
S. In spirituality?
R. In spirituality, when is he born in spirituality, when he connects to others? Two desires that are connected among them, that are egoistic but if they can relinquish their egos and unite, then by this they already build a vessel.
S. Within us there is already a point in the heart?
R. If you are connected with someone in that way, then probably yes. Then the connection between you is called a dot. Where each of you is a big egoist, but each of you can relinquish his ego. So that at least with one dot you can be connected to the friend.
S. Why do we say a point in the heart awakens a person and then he comes to study the Wisdom of Kabbalah?
R. It is the posterior of the Nefesh of Holiness. It is the Creator awakening in you the desire to achieve it that comes from above. We need to work later in order to achieve connection, even this dot.
S. He says that only when he is born it is considered the posterior of the Nefesh.
R. This is called being born.
S. What do we have inside of us now?
R. A beast.
S. Why are we drawn to connection in the wisdom of Kabbalah?
R. Because we still have the illumination of the posterior.
S. An illumination?
R. Yes.
S. And that point, what is its essence?
R. The will to receive. There is nothing else. It is willing to relinquish itself and connect with others in order to achieve the form of bestowal which is called the Creator.
31. S. (01:09:03) Does the connection depend only on me, or does it depend also on the friends?
R. The connection depends on everyone. The stronger your environment that presses you and connects you, then you will succeed.
S. Rabbi Yose Ben Kisma who wanted to connect, so?
R. He made the right environment out of his students, and they helped each other as well as Rabbi Yose Ben Kisma himself, they helped him be connected.
32. S. (01:09:51) You say that we do not attain anything because we do not connect. What are the incorrect connections between us that are distancing us from true connection?
R. We are in the stage of the last generation. On one hand each of us have a big ego which deflects us from connection in every way. On the other hand we do want to achieve the goal. There is a collision between the desire to reveal the Creator, and the means for revealing the Creator. We are unwilling to pay the price for the ticket for connecting with the Creator. Because we pay with our ego, and this we do not want. Here lies the problem and it will get more and more so. More desire to reveal the Creator, more trouble, which only the revelation of the Creator will resolve for us and also the connection will become more of a problem. In the end it will work out, it will work itself out. The truth is it all depends on us to the extent that we realize, the more quickly we realize connection between us and the revelation of the Creator, this will be the beginning of the revelation of the Creator for the entire world. Meaning we are basically holding the salvation of the world from its egoistic nature, we ourselves are keeping it, we are to blame.
33. S. (01:12:04) You are reminding us all the time that we do not want connection but as much as we can we are trying, we have a lot of great friends that are trying. For sure there is more to do but if a young boy wants to be a scientist, he does whatever he can do to his level of what he's only capable of. Why are we condemning him at his level? It is just confusing because we're dedicating our lives as much as possible. Of course we can do more but we really feel like we are stuck here.
R. As an answer to what you are saying my friend, I can tell you only what I heard from Rabash. Why didn't you ask? The prayer to the Creator is missing.
34. S. (01:13:15) Did I hear correctly that you said that we do not need to connect in our emotions, exchange emotions but in the desires, the desired ones, the ones we want to have, in those we should connect?
R. Yes. To direct ourselves to attaining the Creator and along the way we have to relinquish ourselves and connect together because the Creator is only, come and see. We put Him together out of the relinquishment, the concessions between us because the upper light dresses within our concession for each other and gives us a form of unity. The connection gives us a form of the Creator.
35. S. (01:14:18) During the question and what you said that a person is not what he feels it is how he reacts to the sensations? Can you explain the four phases of the will to receive?
R. We have many lessons in this. The root phase, one, two, three, and four. We learn it in the first lessons of the preface. We went over it many times. The Turkey group is asking this so send them these lessons in Turkish and English.
S. I think he is talking about the still, vegetative, and animate, in item 43.
R. There are not many things like that, it is from The Zohar these lessons, we do not use them often. We use root and one, two, three, four phases. Scrutinize it.
36. S. (01:15:58) How can a prayer go from the mind to the heart?
R. How does the prayer move from the intellect to the heart? First of all we comprise a prayer both in the mind and in the heart. The moment the intellect, the intellect only helps us connect the desires, the intentions, our passions, the intellect helps us scrutinize things. And also the intellect, it is the messenger, and it helps. It is the helper for the heart. It is only an aiding force; the main thing is scrutinized in the heart, nonetheless.
37. S. (01:17:16) It is written that this world is invited into the still, vegetative, animate, and speaking, what is this world and why is it different from the corporeal world?
R. This world, the physical world is also divided into the still, vegetative, and so on.
38. S. (01:17:38) Why do I have a strong desire to adhere to the Creator than to connect in the ten? Where is this from and how can I correct this?
R. Because your egoistic desire tells you that there you can receive something and with your friends you have nothing to receive. That is why you want to connect more with the Creator than with your friends and that is completely wrong. Specifically from their friends through the friends you receive spirituality and without them nothing.
39. S. (01:18:27) How can connection with a friend open the point in the heart in which we attain all of the worlds and the Creator?
R. Connection with a friend. Through your connection with a friend in the middle of your connections you discover the Creator. The Creator is not in you or in the friend, it is between you.
40. S. (01:19:00) What is the aspect of still vegetative and animate in the connection between us, how do they serve the degree of the speaking in the ten?
R. They build it just like in our world. Everything comes from the still and then from the vegetative and then the animate and only then comes Adam the speaking level developing last, that is how it is in spirituality. The foundation is from the still.
41. S. (01:19:28) There's a question here regarding women's tens. During the lesson they are together but over the course of the day they are in separate tens.
R. I am not going into that. We have people that take care of both men and women, turn to them. In the meantime, let us move on to the next part of the lesson.