Parashat Toldot - Selected Passages From The Sources

Excerpt 1 Reader (00:01 - 02:16)

36. R. We are all included of these two discernments the will to receive that the Creator created from the beginning this is our matter, without this matter we wouldn't be created but we also receive strength from above, from the Creator. Where this strength, this force is making us the degree of man, this force of the Creator exists in all of creation at every atom in every molecule each and everything, still vegetative animal, the force of the Creator is there enlivens and organizing all of creation and its form and all of its qualities. But in man it expresses itself gradually by making this matter into a form similar to the Creator therefore from the Shoresh we have the degree of 1234 still vegetative and animal and the fourth discernment is the speaking degree, the worst, the most egoistic. On the one hand it is most distant from the Creator to such an extent that it doesn't manage it, like this still vegetative animal who exist according to the commands of the Creator, their instincts, the command of man, man doesn't have commands he is seemingly free this is why he suffers and he does all of this nonsense which brings him to a state where he has no choice but to look for ways to suffer less. He understands that his nature is the evil nature and if he won’t overcome and learn how to work with his nature, he will destroy himself as we will see it in our world. This is why we come to a stage where we must discover the good force against the evil force, to add the good force, add the discernment of Jacob to the discernment of Esau although Jacob is smaller as he was born after Esau he doesn't have the strength to overcome. Somehow he acquires control, and the forces from Esau meaning a person who is made of these two forces learns how he is made of these two forces and he can use one force to be the authority over the other, this is what he is saying and the children struggled within her. So Rashi interpreted, a great Sage, a great Kabbalist, he said the following, our sages explained as a running as she would pass by the doors of Torah by Shem and Hevel, the ancestors of Jacob and Esau, then Jacob was running and wriggling to come out, when she passed by the doors of idol worship Esau was wriggling to come out, Each force of the forces in men, one inclined one way and one is inclined the other way. As we see about ourselves, Baal HaSulam says this is the order of the work the beginning of the work is called Ibur, impregnation all spirits real work begins from Ibur, when a person begins to work on the path of Truth when he begins to reach face above reason, bestowal when he passes by the doors of Torah and he's talking about development and bestowal this is the discernment of Jacob in a person that awakens and wishes to walk on the path of Torah and when he walks by the doors of idol worship, his ego begin to awaken and the Esau in a person begins to wake up this is how it is told according to the allegory. We should interpret his words as Rabash says man consists of vessels by Nature called self-love which is the evil inclination and also consists of a point in the heart which is his good inclination against the evil inclination called Esau, he has only a point in the heart called Jacob when he begins to work and bestowal he is regarded as Ibur, impregnation this is why he experiences ascents and descents and is unstable influenced by the environment and unable to overcome. This is our spiritual work this is where we start from, we have no knowledge we have no intellect and nothing to hold onto, nothing to grip on each day we are as if in a daze and confused. This is the beginning.

37. S. (8:38) When we learn faith above reason in the context is clear what we're doing and how to take it to the work, also when we learn about the peace in the world and the last generation with the portion of the week I'm not clear with what is the purpose of this study why we study at once a week can you explain? When we started with the Genesis portion, I got excited and I read the whole portion but now...?

R. In the first-portion, Bereshith talks about the general upper force, how it's gone through its general stages of development. It doesn't speak much about spiritual work but about the forces working from above on this world. Where as here, now, and all of these other portions we are speaking about - men's individual work or people in groups? Torah is Ohr, light since it brings us the plan of creation that comes from the word instruction, you have the Torah of electricity, zoology, it doesn't matter. Torah,I mean study but here it is called Torah about everything. It says from it we learn how to be connected to the general reality and how to learn from it our role, our duty, our state and our place in reality. Although it is talking about things allegorically, we have to understand in this way Kabbalists felt that they could pass this form, this image to humanity, to all of the generations. We're talking about many forms, many styles by which to explain to a person of the world where he is, where does he exist what is his nature what are the forces that are operating on him what did he do with his life, just as we are and exist on Earth and some Universe we don't understand what is happening. What is our purpose and process, look how many methods you have. This is what a person invents, but here we're talking about people connected to nature's inner force called Creator. The one that precedes the created nature, Elokim in Gematria is called nature, his appearance towards us is called nature which we learn from what he wants from us, what he is doing in general. The Torah says I am not teaching you what he did, I'm not teaching you how you need to organize yourself where you are. I am teaching you how we need to connect to the upper force, that force itself and from it you will be able to because all of creation, the still vegetative animal and speaking, all of reality, thousands of years that the world exists, billions of years,, all of those things came out of him. So, what I'm doing, it says, I am raising you towards him to the extent that you will come closer to him, you will attain him. To the extent that you are cleaved and connected to him you will understand all of creation from beginning to end, from head to toe and not only specific things about specific parts but rather the entire system completely. All of the thought of creation you are learning the Creator, who is before creation, how he decided to think about creation, decided and planned it and then carried out the entire plan. This plan is going over you so how can you come to understand him and all of creation, as there is no greater knowledge, more whole than the one that you received from Torah. We have to treat the Torah in this way, as we don't understand what is written there, we think it is some pretty stories, that's fit in for little children, that it's good to read it yet we don't grasp the extent of all of the things that are hidden there. We don't have a greater story, more inclusive, more perfect and whole story than the one written in the Torah. Everything is built on that, all of the religions, all of the faiths, all of the belief systems, all of the approaches to spirituality, they're all based on Torah.

S. It is fascinating what you are saying and it is moving, but we don't really study the Torah text as we talk about Rabash words, rather than about verses from the Torah, so maybe they're our friends that don't know the context or read the stories.

R. It reinforces our method further, as we are taking excerpts and we learn about our personal work from these excerpts, our spiritual work. Since we can't take the Torah and all of the languages, not our human languages but the languages that are in the Torah, all of the codes. Rather we can only see that what we are going through the Torah speaks about that as well these portions that we are taking Rabash interpreted. We also have in the Zohar everything is founded in the Torah as the Book of Zohar writes about the five portions of the Torah. Everything comes out of this book and from this book you can extract many interpretations and languages. We are learning only that which relates to our spiritual work. This is why we take the weekly portion, each and every part of Torah, which is divided and distributed across an entire year, we are going through the entire Torah, to see that our work is founded on each part of the Torah, and through that we work, on our connection with the sources.

S. You think it will be correct or right to do any certain preparation for this part of the study?

R. No, reading the portion is too much time, which we don't have.

S. I don't mean together, meaning a person by himself?

R. I don't think we need to prepare ourselves for this study. I think it's enough, what we are reading. These parts that we read a sentence or two from the source, from the Torah, Rabash explains to us what the context is of the sentence and how it relates to our spiritual work. I'm not aiming to really teach the entire text to our friends, as there are great depths which people don't understand, along with people of our world and the religious people who don't understand or know it - only by what is written and that is it. Although they learned the 72 interpretations, none of them explain the true inner meaning, that which is the meaning of Kabbalah. So it is enough, at the end of the day, that you will get a general picture of the Torah, that speaks of the spiritual world that we are doing and we are actually connected to the Torah, implementing it in our lives. This is the work that we have to do and the Creator lets us do it in this way.

S. At some point we will learn your interpretation for the Torah?

R. Mine?

S. Meaning that you will explain to us directly what is written in the text, like with the programs that you used to do with Senka, the weekly TV programs - maybe could be the most awakening and moving emotional things to hear a Kabbalist’ interpretation on the Torah.

R. I interpret it for the general public, a little bit, in such a way that it would attract it a little closer to the wisdom of Kabbalah, but I don't think so. I think we have gone through that in the past. You want to go over these stories again? Maybe. I don't think I have the strength connection or inner desire for it but if you will get in there and excite me, guide me, annoy me, twist me and turn me I might be able to do it. Go ahead and organize yourself and think about it and how to approach me in a cunning way and maybe.

38. S. (21:17) To relate to the text he says that the beginning of the work is called Ibur when a person starts working on the path of Truth so what is the path until the Ibur?

R. Preparation.

S. Preparation takes 20 to 30 years?

R. It might take several lifetimes what can you do? You can't make a child right away, you grow up for many years, you become a man, 25 or 30 years old and you find a woman, she agrees and you find that you are ready and willing to have offspring and you build a house and then you have a child. Then you impregnate the woman, so you see in our world how much time and preparation how much effort and how many states we go through in our lives.

S. So if preparation takes 20 to 30 years what is the time of Ibur?

R. It is like the time of impregnation and a woman takes many years of preparation and seemingly spiritual preparation takes many years, much preparation.

S. We need to reach Ibur?

R. We want in our group to reach the first level of connection which is called Ibur.

S. What is the style of work there?

R. We will begin to feel ourselves as an embryo in his mother's womb, you don't remember what you felt when you were inside your mother, but you will feel it. How you are in a state where you annul towards the upper one and the upper one does anything and everything that he wants and all of that happens with your complete agreement.

S. So we all need to reach Ibur or just parts of us?

R. It can happen in parts but it will happen to everyone.

39. S. (24:09) Is the person evil or the inclination is evil?

R. Sometimes we speak this way, sometimes we speak that way if an evil inclination controls a person he is called an evil person if the good inclination controls the person the next moment we say he is a good person.

S. You said that a person is made up of two forces and he needs to impose one force over the other Force if a person feels that he is working against a monster how can you even impose such a little force called Israel and oppose it over something that large.

R. You must look for contact with the group and contact with the Creator, you have no way of defending yourself against the evil inclination, nothing. Only in connection with the group and connection with the Creator. It will happen and it will happen quickly, of course a person needs to go through a certain time where he feels that evil inclination controlling him as he is unable to do anything, but in those moments where the inclination does not control him fully, try as much as possible to disconnect, to build systems where you are connected not only through the evil inclination.

S. You said to build systems against the evil inclination?

R. Systems of connection with the groups and the Creator, systems of connection, external things seemingly and you feel that the evil inclination is dwelling in you that it is in control. So you have to build such systems where it's not the evil inclination but the good inclination this is in your connection with the Creator and your friends, let them control you in short. try to annul before them, I understand it's not simple, it is difficult, he who is greater than his friend his evil inclination is greater, it is clear that you have a great evil inclination but try, you should try.

40. S. (27:09) What kind of transitions happened between us in spirituality?

R. From here all the way to Ein Sof what do you mean what kind of states? Ibur, Yenicka, Mochin in each and every degree out of 125 degrees.

S. How to know that the connection to each and every degree?

R. When you come to annulment through each and every state you will become to know it only through annulment.

41. S. (28:04) In order to feel the night as day, do we have to feel the giver of the feelings?

R. To feel night and day you have to be between night and day connected to something outside of you because in you there is only night and day or day and night, if you want to be above them you have to be connected to something outside of you which is a group in the Creator. The system is not complicated, you simply have to arrange it and consistently arrange it more and more.

Excerpt 2 Reader (29:00 - 29:34)

38. R. Either one succeeds or the other.

Reader continues “That is she is told that we must clearly no....”(29:40 - 30:06)

39. R. So in each and every state we need to try and abstain from the evil inclination from our egoistic will to receive called Esau and connect to the good inclination the altruistic desire of bestowal called Jacob. That is it and this is how it is described in the Torah. In a more poetic way let's say.

Excerpt 3 Reader (30:34 - 31:21)

40. R.The evil inclination is massive like the upper lights like the Creator this is how much evil inclination that you have, do you understand? Meaning the Creator created something exactly diametrically opposite to it this is our nature, the evil inclination. Can we do something with it? Of course not, but through the upper light who is the Creator himself we can correctly use the evil inclination, our egoistic desire that is opposite the Creator to be with him like with the Creator to use it, to perform acts of bestowal, specifically love. You just have to know how to work on it. The great will work for the young, it will take the evil inclination and turn it into the good inclination this method is called the method of Torah. Specifically by this method we can ignite the evil inclination and use it to do good, we're not turning it into a good inclination we're using it in this way as if it is but good inclination this is the meaning that the darkness shall shine as lights. Just as oil through the wick can be ignited and we get light from it, specifically like that, we can use the evil inclination to acquire great beneficial bestowal which will work as the good inclination. The creatures specifically like that, thanks to the great evil inclination in him, will resemble the Creator.

Excerpt 4 Reader (33:40 - 34:26)

41. R. We can raise Malchut to the degree of Bina and cancel Malchut and only use the amount of bestow All that remains in Bina this state is called Katnut, childhood and then later you can take the will to receive in Malchut that way raise to Bina, not to cancel the will to receive as a little one but to turn the will to receive in order to bestow this means that darkness will shine his light and then we can come to Gadlut or adulthood. Not the degree of understanding that we reached in our smallness but the degree of Keter So we have to raise ourselves to Bina and then from Bina to Keter. This is the true final correction but typically we are only speaking of correction when Malchut raises itself to Bina.

42, S. (35:34) When I try to be in giving there are always questions that go through me which are aimed towards my convenience and not the friends even if I want to be in bestowal towards them it's very difficult, how can we work with that, how to discern between bestowal and our will to receive?

R. They don't demand that you do it, you only ask that the Creator through the group will influence you, that he will do it, you don't have to correct yourselves we are unable to do it, we are unable to do anything we're only able to ask. Only to ask, ask the group, The Creator to help each and every one of us and all of us together to correct ourselves. All of the corrections come from above. There is no good for us in us that would be able to perform the correction.

43. S. (37:30) Can we consider the ten as the power of Bina?

R. Yes.

44. S. (37:50) There is a sentence that he is the worker of the Creator also with the evil inclination, keeping the verse with all of your heart when all of your inclinations, what does this mean?

R. We have a correction called smallness we're all of our forces that way restrict we become like a little one with no ability, no strength no intellect, he only attaches himself to a greater degree and from that he acquires all of his power all of his corrections and therefore this degree that receives all of the power and corrections from above it is considered to be in smallness. Later it can also be the next stage, where this little one will one day become a great one. She receives additional strength which can not only annul its ego to be corrected but actually correct it with her ego to resemble the Creator. This is called the degree of Gadlut, adulthood. so you have two degrees here Katnut and Gadlut, where I annul my will to receive and ascribe myself to the upper one like a little one to the older one and Gadlut is when I myself am taking these desires and forces and start to use them to perform acts of bestowal.

S. So if I'm good towards my environment and my ten and the world it's not enough to discover the Creator just to be a good guy and to do good deeds?

R. It is not enough, are you using your ego in order to bestow or not?

S. When needed I can also use the ego.

R. This is not the farmers market either you feel your ego is bad so that you can restrict it and attach yourself to the group You integrate yourself in the group whatever the group does whatever it wants whatever it speaks this is how you are in it. This is what the little one does when he is among the grown-ups but later when you grow up you begin to work with them and be like with them this is called a grown-up.

S. So not to eradicate the ego?

R. We can't cancel it, we're not even talking about it.

45. S. (41:01) You said a person can't correct himself he can only ask so what is this request because it's not words right?

R. A person understands he cannot do anything up himself or out of himself, he has no ability to do anything good out of himself, he is evil and he will remain evil. He cannot correct his ego or can't even shrink or restrict it, this is why the entire work is in asking the upper one to do the corrections for him, to subjugate himself asking the Creator to correct him. This is our entire work. If a person feels that only this he can do and also not so simply, but the subjugation towards the group and towards the Creator in a gradual manner then he comes to it. To constantly be in prayer, the request, the subjugation. In this way he receives corrections, because our corrections are entirely on our will to receive, our ego since that is what the Creator created and that is what exists in us. In our ego, with our ego we are facing the Creator, we are standing before him so our first act always, is to diminish myself, cancel myself, my ego. Understanding I'm not capable of doing anything and then I asked the Creator, help me.

S. All of my actions that are aimed at the group is at the request?

R. Ultimately yes.

46. S. (43:40) Where does the point in the heart come from and how to clarify and develop it?

R. The point in the heart comes from the fact that each and every one of us all the billions of people have a small point from above that is why we are in the degree of Adam, we are humans, Bnei Adam. In addition to not being still vegetative and animal but being human, children of Adam, we have in us a desire to reach the revelation of the Creator, to know where we are, why do we exist and what for. This desire is called the point of man as only men yearn for it and not all people, why? Because we are growing gradually over thousands of years from state-to-state, from lifetime to lifetime. We exchange our external garments but the inner desire remains and it constantly grows and develops until it reaches such a state where we begin to ask of this desire, I want more technology, more pleasures, to know about science and great pleasures, history, all of those things and then I don't just want to believe something, I want to know, attain, understand, discover it with my own hands. Later I begin to ask why do I exist,, what is the reason for my life, for my birth, for my death, what happened before life, what happens after life when I finish life here, what is happening with me. I look at myself not simply as an animal where we see animals that they are born, they live in they die, just like most people have birth and have life, existence and death and there is nothing else. I want to know what actually happens to me before I was born while I'm alive and also after I'm dead. The desire for it appears in me and this is a desire for eternity, for wholeness, for the Creator. Then I begin to grow that is why the wisdom of Kabbalah speaks of the first desire revealed in Adam HaRishon, who lived almost 6,000 years ago, through this desire he discovered the entire system that exist, before we are born while we are born and after we're dead. That is what the wisdom of Kabbalah is talking about.

S. What is the difference between disseminating and being a light to the Nations?

R. I don't think there's a great difference, to be a light to the Nations means inside of a person where from his desire to bestow he also wants to correct his desires to receive because the desire to receive is called the Goy, Gentile, and the desire to bestow is called a Jew who is drawn to unity, also to the rest of the world. All of the people in this world have to come to a state as one man with one heart, everyone connected and the Creator is revealed between everyone. So we need to disseminate this idea to everyone and only through the connection between us will we come to the revelation of the good force, then we get rid of all of the viruses, all of our problems, all of our confusion that we get ourselves into. Then we come to the good life, both in this world and the goal is that in this world in our state to reveal the infinite spiritual world. So, we rise above the difference between corporeal life and death and the whole world is called that it is rising to a spiritual degree. We learn about it from our spiritual perception where all the reality that we see and feel it all exists inside of us and it is not that we see something outside of us since what I see outside of me is like a projector. Where I see the outside world, but it is actually inside of me, this is me through my eyes who projects my internality on the outside and this is how I see the world. The entire world is still vegetative animal and speaking, these are my discernments, my desires this is how I see them, I can’t feel them inside of me but outside of me I can feel them and in what way they are connected to one another how they exist in all of the universe and over the whole face of the planet, between people. Why do I see it in this way? So, I can bring my perception to such a state where the entire world becomes one system interconnected, with ties of connection and love and that is how we reach correction. Before I see a whole world before me that means that I am not whole.

47. S. (52:29)

R. We need only to explain to people things they are capable of absorbing, hearing, we shouldn't even utter, you only spoil them, make it difficult for them to be included in the true perception. So it's best not to talk, but to the extent that people are suffering and that you can explain to them about the whole world, why does it appear to us in this way, this is permitted and simply, as simply as possible. If you explain to them through the laws of physics, the normal regular laws that we find around us it will be received in them. This is round, everything is interconnected, we need to see the reality in such a way there is a connection between each and every detail in reality, scientists all agree to it and understand it, you can speak about it openly. So out of that we need to know what is the complete system, how does it exist what does it lack in order to be correctly connected and to be correctly connected in the complete system is when all the parts fulfil all of the other parts. This means that they will be connected in an integral manner between them, so how'd it come to this integral connection between them? We have to try to come close to one another, to cancel our ego so that we will be connected in one system then it is certain that the world will acquire the correct form and we see ourselves connected in one network. In nature we see that it's still vegetative and animal, we see everything is connected to everything, so if this is the case what is the problem? We need only to cancel our ego inside of us in order to be connected between us and by that we will project the power of connection over all of reality. If a person in our world will do good to others, then certainly it will influence and spread over all of the parts of creation that are below us. They animate, vegetative and the still world and then as it is written in the Torah the wolf will dwell with the lamb.

48. S. (56:22) What is the next degree after Ibur?

R. Yenicka, suckling, you see the baby that existed in his mother for a few months then he was born, what happens next? You start to receive food from the outside, not from the inside. This means that he is at a time, Yenicka, he suckles, he sucks, after Yenicka comes the degree of Gadlut. Adulthood Ibur Yenicka and Mochin, Mochin meaning he has a brain, he acquires a mind, he knows how to attain the great forces of advancement.

49. S. (57:39) What is the connection with the point in the heart and the work that we do with the whole world Kli?

R. To connect with the friends in the ten and then we begin to feel that we are with them together in a tight connection, homogeneous connection called the soul. What appears in that connection will be called the Creator and the Creator cannot be revealed except through in the connection between us. This is like a single pixel of the complete picture, but when we wish to reach greater clarity we need to connect to other groups, then we add additional pixels and a little Creator here and a little Creator there until we reveal him completely, this means that his glory fills the world. This is how we grow up. As Rabash writes, if we wish to discover the Creator, we have to first of all build the ten.

50. S. (59:42) What do you do when you are afraid to reach the state of wholeness?

R. There are states where a person feels that he is repelled by wholeness, perfection, it passes he just needs to see how his will to receive is his hater, that he needs to try to connect into the group. He needs to connect with the group above all of his discernments, his intellect and his feeling, the main thing is to be connected to them and integrated with them. Besides that I don't care, in this way I will go through such states where I feel that I shouldn't, it's not worth it for me to approach sanctity as I am rejected and repulsed by the revelation of the Creator, the Creator awakens such states in us intentionally so that we would be forced to integrate ourselves in the group.

Excerpt 5 Reader (1:01:39 - 1:02:20)

51. R. There are many discernments but the point is only by the rejections from above and the overcoming that we do in the group do we discover in the group each time more and more discernment to the point that we discover the Creator. The group becomes the womb in which we grow ourselves in which we discover the Creator and then in the group we discover all of reality. There is no more than 10, neither 9 or 11, 10. If we discover the system this way then in it we will discover all of reality.

52. S. (1:03:27) What does it mean from Yenicka, he receives food from the outside, not from the inside?

R. Food from the outside and not from the inside, I don't know exactly.

S. We say first Ibur then the next stage?

R. It is a different level of connection, that in Ibur we are receiving through the umbilical cord, from within the mother and then we are born from the NHY of Ima and by that we raised ourselves HGT of Ima and then we start receiving food and nourishment for HGT of Ima which means from the nipple, the breast. After we conclude the period of suckling, we start rising even higher, just like it is in our world, the same periods.

Excerpt 7, 8, Reader (1:05:10 - 1:07:21)

53. S. Can you explain 13 attributes of mercy?

R. It is when we correct the Malchut which is the Malchut of Ein Sof or the Malchut of AK and she goes through the breaking and the mixture with Bina in the world of Nekudim and we come after that connection between Bina and Malchut. In the world of Nekudim we raise these pieces to correction in the world of Atzilut and the world of Atzilut exists entirely to correct the Malchut. Essentially the NHY of Galgatta, then we correct this Malchut in portions. When we raise these portions to correction, then we see that these corrections distribute to many different lights, that come from above in order to correct these parts of the will to receive that we raise. Now these lights that are descending, in order to correct the broken pieces of the will to receive they are called 13 corrections, 13 lights, they descend from the Rosh of Atzilut, Arich Anpin below downwards, why do they descend this way, these lights? So the lower ones will have an opportunity to absorb something from these lights gradually resembling them, to become corrected by them this is why they are called 13 corrections of Dikna, we have the Rosh of Atzilut called Arich Anpin and over this Partzuf all sorts of lights of correction are clothed, why? Because these lights can't go through as one Inner Light in the Partzuf of AA. Rather they clothe over it in order to gradually cause corrections and so the will to receive over many actions over the course of many steps, corrects itself. These 13 corrections they are corrections, Searot, hairs, Searah also comes from the word, stormy, which refers to the restrictions and the limitations that are required because he can't correct everything at once. It has to happen bit by bit, gradually and so it is like how you teach children or raise children, this is called the growing pains. That you always have to limit yourself and explain patiently, again and again, so these lights that spread from above downwards to correct the broken vessels, they are coming through the restrictions as drops and so they are called Searot and also they are referred to as dropping, like dripping, drops. This is how the vessels are corrected, so we will learn this it is in Chapter 12 and 13, this is how it is called the certain corrections Dikna of Arich Anpin, there are corrections of the Rosh and the corrections of the Guf and the Dikna, the Zakan, the beard, what we interact with our world corresponds to the corrections we do in spirituality.

54. S. (1:12:50) If the mind and the heart are the work of Jacob and Esau, of how can we decide who we are working with or what are we working on and to impose Jacob over Esau?

R. Both in mind and in heart, if it is work in order to bestow it is the work of Jacob, it is work in order to receive it is the work of Esau. If I am in Katnut and I want to work in Gadlut this is called Esau meaning all of the work that I do in order to bestow in each and every part, that is, there is this is called the work of Jacob. Why is this the work of Jacob because we always take from Katnut, smallness all of the vessels until the final correction we have the work of bestowing in order to bestow and the work in receiving in order to bestow we have that only by joining the greatness to smallest, these parts, in pieces it is called only in VAK but the main primary work is only in smallness until the final correction we don't receive the Gadlut, greatness except through joining it to the Katnut, smallness.

55. S. (1:15:07) Can we ask a question about the Congress?

R. I'm not in charge of that and I don't know what's happening with the Congress, you are the ones preparing it, ask others I don't know anything. I'm only responsible for what I am doing which is giving the lessons. The convention has to do with the friends and so the request, the appeal is not to me.

56. S. (1:15:56) About what we discussed earlier a Kabbalist cannot behave an absolute bestowal with everyone it's not possible, right?

R. Of course, neither the Creator, it is all following the laws of the system.

S. So what should the Kabbalists demand of the other side?

R. He only gives advice on how to connect between the students and the Creator this is all he can do, there is nothing more, if he wants to help someone then it will be a corruption, that will be a corruption, so a true Kabbalist only gives advice to the students how they can behave in order to reach the revelation of the Creator.

S. Don’t have much to add.

R. You're going through a good rubbing on the inside, very good, what a difference there is in you now versus when you just came to us, is very good we can really take an example from looking at you. There is envy for you as well.

57. S. (1:17:52) You spoke earlier about the planning of the Rosh of the corrections of the Rosh of Dikna, can you relate it in planning and execution?

R. No, not in this direction it will come but soon.

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Denní lekce18/5/2003Rabash. Art. 4 (1984). They Helped Every One His Friend

Rabash. Art. 4 (1984). They Helped Every One His Friend

Rabash. Art. 4 (1984). They Helped Every One His Friend

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

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Denní lekce18/5/2003
Rabash. Art. 4 (1984). They Helped Every One His Friend

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved