Love for the Creator & Love for the Created Beings, Talk 5

Lesson by Rav Michael Laitman, Bnei Baruch, Israel

January 11, 2006

Bold and indented: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized Italics: transliteration from Hebrew

Let us continue to learn the article The Love of God and the Love of Man of Baal HaSulam from the book Pri Hacham, Articles, page 89, from a paragraph starting with “All of Israel Are Responsible for One Another.”

In light of the above we can understand a perplexing saying by our sages who said, “All of Israel are responsible for one another.”

We spoke about the fact that we cannot correct the Kelim but only by connecting to each other, as this is where the breaking actually occurred. Why? Because according to the Thought of the Creation, the creature has to reach to the degree of the Creator. He has to acquire the entire attribute of bestowal that is in the Creator, and even beyond this, he has to reach the Thought of the Creation to benefit its creatures. Not only to receive benevolence, but also to reach the thought itself.

This is why he has to attain all the actions of the Creator and all the thoughts of the Creator regarding him. This can be attained only from an opposite state because the Light is seen from within darkness. This is why the Creator has to lower the creature to an opposite degree than Himself, to reception. And from within the desire to receive, with his intentions in order to receive, the creature has to gradually reach an understanding of what is a desire to bestow and the intention in order to bestow. This is the work that the creature has to perform by himself, by his own want, by his own search and by his own effort.

The Creator prepares the creature to such a state. It means that to begin with He created the creature with a small desire to receive. He grew the desire to receive by the help of the Light to a great degree. He then restricted this desire to receive and later combined it with the attribute of bestowal and made it so that the attribute of bestowal would enter inside the desire to receive. Then these two desires would be together at the worst possible degree. They would be in a degree of receiving in order to receive.

This means that the creature would yearn to fulfill oneself with anything as much as he could, with all of his vigor and might, without taking anyone into any kind of consideration. This final degree has to be revealed in the creature.

When this degree is revealed entirely, the creature begins to feel from within the depth of this degree its great corruption and how much this degree is opposite from the degree of the Emanator, from the degree of the Creator. The creature then begins to correct oneself. Then he sees oneself in front of the Creator, one against the other, realizing the depth and the entire structure of the desire to receive and of the intention in order to receive or in order to bestow that can be above the desire to receive.

If so, the correction of the creature begins only from the state when he descends to the depth of his ego, to the depths of his desire to receive. Only from there, not when he is still found in small desires, not understanding how cruel and egoistic he is.

This is why the Torah is not given but only to the ones that commit felonies, the ones that are found in the exile of Egypt, the ones who are found in bad states according to the attributes of their Kelim, the ones who feel torments and want to be like Pharaoh, which is called: to be under the control of Pharaoh. When we vaguely discern any shade of bestowal and holiness inside a person, gradually such a person begins to advance, he begins to be given a sensation of Light, only from darkness, only from the depth of where he is.

This is the way it happened in history when the Torah was only given to a complete nation. This means that each and every one felt himself great inside the great nation. Every one felt himself as an isolated egoist, and even though there were more individuals like him, everyone felt only himself.

The concept “nation” means that their desire to receive was great. If we speak about one body, then a person comes to a state of receiving the Torah when he understands that he has many cruel desires, he does not want anything from his life except from fulfilling these desires, and cannot take anything into consideration except from himself. As Pharaoh is saying, “who is the Creator that I shall listen to his voice?”

In such states, when the human being is found inside the depth of his ego, he begins to see how much he is incapable of ever fulfilling his ego and also reaching something beyond it. He begins to reveal how the desire to receive controls him, and then he gradually begins to need the Torah, he begins to need to exit his desire to receive.

Thus, only when a person enters into the cruel desires, just like humanity which is in its last phase of the national, technological and economic development, and which now enters into the great, cruel state, only then does one begin to reveal that there is no possibility to further development, except by acquiring a new method of living and existence, because now one’s desire brings him to death.

Then, there is a need for Torah, meaning for a new method of living. This is what happened to the people of Israel in the past, inside each and every one in his own private advancement towards the spiritual goal, and in our days to the whole humanity in its general correction that it has to go through now. This is what Baal HaSulam is telling us here: “all of Israel are responsible for one another,” he explains where it comes from.

Furthermore, Rabbi Eliezar, the son of Rabbi Shimon adds that, “The world is judged by the majority.”

It follows, that we are also responsible for all the nations of the world. I wonder; this seems to be something that the mind cannot tolerate. How can one be responsible for the sins of another whom he does not know? It is said specifically that, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.”

What does it mean? Everyone needs to reach the unity, the perfection, and [Rav’s drawing] that’s why the Creator created the creature called Adam as a complete system. He broke this system into parts where each and every part feels only itself and doesn’t feel the others. All the parts are found in some kind of connection between them called nation or nations. There are seventy nations of the world which are all different parts.

Inside a nation every one is egoistic, and so is each nation towards the other, i.e. one gathering of souls behaves towards the other also in an egoistic manner. That's the state of Adam ha Rishon after the breaking. Among all the nations, as it’s written, there is one nation who’s special, who’s purer than the others in something. These are the people of Israel which were closer to the recognition of evil, and this is why they received the Torah. The people of Israel were able to create unity for some time between all of their parts. This is what the Torah is telling us and this is what happened in the past in the state of the Mount of Sinai.

What does it mean the Arvut that’s in him? It’s when we know that each individual and collective are equal. It means that the same law applies to the individual and the collective; it’s like in a holographic picture. Therefore, [Rav’s drawing] if we take some small group from this general big system of Adam and create unity there, then it will also act with respect to the Creator, the Upper Light, as a corrected Kli, and will be able to exist outside the entire system.

This is because the entire system is corrupted and the group can exist outside of it. It can receive the Light in order to bestow which is called receiving the Torah. Such a group can receive the Torah in order to take care afterwards of the entire system. If it had only been in order to receive a spiritual degree itself, in some group, then this situation wouldn’t be able to exist, because then it wouldn’t be called a correction.

A correction is only when the reception of the Torah in one group will later cause the spreading of this method to all the rest of the parts of Adam ha Rishon. This is what happened. The Arvut is the condition which indicates the way that each and every part, all the souls, have to be connected to each other. This means that this relation between human beings, between the souls that exists in one system, is called Arvut.

Baal HaSulam wrote in this article of Arvut (The Bond) what it should really be about. “Love Thy Friend as Thy Self” is the general saying but in this article, he interprets that each and everyone discovers that his life is depended on the others, and the lives of others are depended on him. Under this condition they have the ability to bond to each other into one body.

It means that if everyone reveals that he is unable to do a thing with his life, that his life is completely dependant on what will be decided and done by the others, and that’s the way it will be in every given moment; if that’s the way each and everyone feels, then within this recognition they will reach this wonderful connection called Arvut.

This Arvut can be first of all fulfilled in one small group that is called, for example, the people of Israel. It means that a group that yearns straight to the Creator is called Israel. Then, certainly this group has to bring the same perfection and the same connection to the rest of humanity. This is what he writes, he explains how it can possibly happen.

Question: Why is the process of correction arranged in such a specific way? It begins with one group and then spreads to the rest of the parts…

Correction always comes gradually. It cannot happen in the entire Kli of the broken Adam ha Rishon, but in the pure parts. From the pure part to the coarse part, from the light to the heavy, so that the corrections that are performed on the light Kelim are already helping us to correct something more heavy or light. This is also the way we learn in this world, first we learn something easy and only later we begin to learn more and more difficult material. The things we have learned previously help us to understand the things we will learn afterwards.

We can draw this entire Adam as a pyramid [Rav’s drawing] or the upper and the lower triangles. It doesn’t matter how we draw it, there is an opposite value between Lights and vessels, an opposite value between Aviut and Masachim (screens), an opposite value between Aviut and Tikkunim (corrections). This is why perfection is eventually attained only at the end.

However, if Israel is the purest part of the pyramid, if we speak about purity, then Israel deserves to reach correction first, and only afterwards the nations of the world, the rest of the lower parts. This only explains to us that Israel has a small Aviut, and later when corrections would reach the nations of the world that have a great Aviut, then great Lights and corrections would be revealed especially by them.

It means that Israel doesn’t have a special role in attracting the Upper Lights. It attracts these Upper Lights first, but the small Lights, and the nations of the world are the ones who will attract the actual great Lights. We shouldn’t see that there is something preferred over the other.There’s an order of how to activate the body while we want to revive it, to enliven it.

First, we begin with the small things which are easier to correct. Afterwards, we have more possibilities to revive the remaining parts of the body and insert Lights into them through the small parts.

There is incorporation between Israel and the nations of the world during the breaking of the vessels. After the breaking, Israel goes into exile, it goes to intermingle with the nations of the world. Thus in each and every part that Israel is correcting itself, it’s correcting its incorporation in this entire pyramid, in the nations of the world. Then it turns out that Israel has someone to bestow to later, and so the correction passes on to the entire pyramid.

What is an exile and the breaking of the vessels? [Rav’s drawing] When everyone used to be in the degree of Atzilut, from the degree of Atzilut they fell downward. These downward fallings are gradual, and this gradual process is called an exile, in spirituality. We fell until we reached the end of the exile, the lowest degree. And from the end of the exile we begin consciously to ascend. This is where we actually stand today. What Baal HaSulam wrote a hundred years ago has already begun: from the end of the 19^th century began the period of the end of the exile.

Of course, in Israel we also have the same pyramid. [Rav’s drawing] If we’ll take Israel itself, then we’ll see that it also contains a pyramid. Baal HaSulam indicates this at the end of the Preface to the Book of Zohar, that there are people who engage with the wisdom of Kabbalah, there are people who engage with the whole Torah, and there are others that do not engage with anything but who feel more or less the inclination to know God. There are people who are afraid of knowing God: “Just let me do something and I don’t want to know anything more,” as if by that one can build a shield from knowing God.

There are many kinds of people, but no matter what, he is saying that inside the souls from the seed of Abraham, Yitzhak and Jacob (and it has nothing to do with someone who is born to a Jewish mother) there is a preparation that helps one to yearn to the root, and they are called Israel, straight to the Creator.

Now we can understand the meaning of the words in utter simplicity. It is clearly impossible to keep the Torah and Mitzvot if the entire nation does not participate.

It turns out that each and every person has become responsible for his friend. This means that those who are reckless make those who keep the Torah remain in their filth. They cannot be corrected and come to love bestowal upon one’s fellow person without the participation of the reckless. Thus, if some among the nation are sinners, they make the rest of the nation suffer.

This means that the Arvut is generalizing. As Baal HaSulam is saying that when we are sitting in one boat and there is a hole beneath one of us, then we will all drown in the sea. Maybe it’s not the best example considering today’s modern ships, but everyone has to understand the simple meaning. This is an integral system where every part is included with all the other parts. So if there’s a flaw in one part, it brings a flaw to the rest, and then no part exists, lives or functions properly. That’s the meaning of being below spirituality, below the level of spiritual life.

If we want to reach spiritual and eternal life, then in correcting the general system of Adam there are a few possibilities to gradually reach it. Baal HaSulam says that this can be done by an individual, by a group, a nation or the whole of humanity. This is the way we gradually make the correction. Why? Because there are degrees of corrections in which we can be separated from the rest of the system. In order to correct the entire system, we can correct some single part in it. Inside this part we can choose the easiest part and begin the correction from it.

If we begin by thinking about the benefit of the entire system when we make a correction, then for this purpose we can be separated, isolated and not influenced by the entire system, because in any case, what we are doing is for the benefit of everyone. This is why this thought and this intention has to be at the very beginning, and then the individual, the group or the nation can be cast aside for the mean time from all of humanity, from the rest of the corrupted vessels, and correct itself. Because then, one determines this condition during the correction, and this condition separates him from the rest of the corrupted vessels which he is unable for now to take into consideration.

It is similar to when we first correct Aviut Shoresh, then Aviut Aleph, Bet, Gimel and Dalet. When we correct Aviut de Shoresh, then the rest of the degrees of the Aviut, meaning greater and heavier Aviut, doesn’t awaken in us because we are unable to work on it. However, the question is, if it doesn’t awaken, does it exist or not? It does still exist, in concealment, in order to allow us to correct the small Aviut, but the general system allows us to do it because we take into consideration the correction of the entire system, of all the degrees of the Aviut.

This is why a person or a group cannot correct themselves without intending to correct afterwards the entire world. There are many groups who make everything right except for this condition, and they don’t get to reach any correction whatsoever. An individual inside the group, an individual as a part of humanity has to imagine that what he does, he does for the favor of the general correction, because that is actually the purpose of Creation. The Creator is waiting for this.

From the perspective of Creation, there was no need to break Israel together with the nations of the world. Israel were above the Parsa, as Galgalta ve Eynaim in the part of Adam ha Rishon or in the World of Nikudim, but the Creator broke them only in order to save the nations of the world. This is why if Israel thinks only about itself and not about the nations of the world, then it doesn’t fulfill this entire process, because the entire process of receiving the Torah occurred only in order to incorporate Israel with the nations of the world.

We have many fables, stories and Midrash that tell us about how the Creator went to all the nations of the world, and they didn’t want to receive the Torah. This is because all the nations are all the egoistic desires that are incapable of receiving the method of Creation, meaning agreeing with the attribute of bestowal. Then He went to Israel and gave them the Torah, and afterwards there was the breaking of the first and second Temple. This means that afterwards Israel fell from the spiritual degree, from Atzilut, to a corporeal degree, in order to intermingle with the nations of the world and, eventually, be the Light for the gentiles.

So if Israel do not understand the process, they do not deserve to be corrected, because their entire breaking was in order to bring the Light to the nations, and the correction also has to be only for this purpose. That’s truly called bestowal. Just that when Israel bestowed in the degree of Nefesh, they had no one to bestow to. Now they can definitely realize their bestowal. And then they reach the correct role. Later, he writes about this.

It is written in the Midrash, “Israel, one of them sins and all of them feel.” Rabbi Shimon said about that: “It is like people who were seated in a boat. One of them took a drill and began to drill under his seat. His friends told him, ‘What are you doing?’ He replied, ‘Why should you care? Am I not drilling under me?’ They replied, ‘The water is flooding the boat.’” As we’ve explained above, because the reckless are immersed in self-love, their acts create a wall of steel that detains those who keep the Torah from even beginning to keep the Torah and Mitzvot, as they should be kept.

The one that takes a drill and drills a hole, how can we blame him? He doesn’t know the entire system. He doesn’t understand that by doing so, he and everyone else will drown. He doesn’t know it, and this is why he is drilling a hole. He does not know that to begin with, whether we want it or not, we are mutually interconnected. We are all in the same boat and we cannot run away from it. Each and everyone who drills a hole will harm everyone by this action.

One cannot think only about oneself and consider only himself, whether he cares or doesn’t, but he has to take into consideration the destiny and desires of everyone else. This is because, in our society, we actually, just like Baal HaSulam is saying, do not take this into consideration. Each and everyone can say, “What am I doing, I’m not disturbing any thing, I’m not even drilling a hole. I don’t contribute to this society, but I also do not take anything, I don’t steal.”

However, if some organ in the body will not give the body what it has to give, the body will die. This means that we do not see clearly the way the system and its rules have to exist in order to live and succeed. This is the root of our troubles and the world’s crisis. This is why understanding and recognizing the general system in which each and every one is found at the hands of others, and where no one determines his own destiny, is a thing of necessity. Only from this point can we begin making corrections.

Therefore, what the Wisdom of Kabbalah does is that it brings one this feeling of the system’s reality, of the connection between him and the others. By having no choice, one understands that there’s no other way except to begin to bestow to the others, to revive the general body. He then will also have a chance to live. This state is called Lo Lishma. When he does it because of the necessity, because he wants to live, then he is willing to revive the entire general body, the entire humanity; he is willing to bestow to them.

Afterwards, from Lo Lishma, we reach a higher degree called Lishma, when one doesn’t have any self importance and he doesn’t care about his own part, but when he is definitely working only for the benefit of the general system, not in order to save oneself by using the others, but only in order to live inside the others without his individual part.

Now we will clarify the words of Rabbi Eliezar, son of Rabbi Shimon, who says, “Since the world is judged by the majority, and the individual is judged by the majority, if one performs one Mitzva, blessed be he, for he sentences himself and the entire world to a scale of merit. If he commits one sin, woe unto him for he sentences himself and the entire world to a scale of demerit. It is said, ‘But one sinner destroyeth much good.’”

We see that Rabbi Abba, son of Rabbi Shimon takes the issue of the Arvut (mutual responsibility) even further, for he says, “The world is judged by its majority.” This is because he thinks it is not enough for one nation to receive the Torah and Mitzvot. Either he came to this opinion by observing reality, for we see that the end has not yet come, or he received it from his teachers.

This means that we are not in the same state as the people of Israel when they received the Torah. We are in the state which is after the mixture of the people of Israel with the rest of the nations. All the parts of all the nations are found inside of us, and all of our parts are found inside all of the nations. If so, how can only Israel be brought together for the purpose of receiving the Torah?

This is why Baal HaSulam is saying that today Arvut has to be comprehensive, it has to include all of humanity together. Why does he say that everyone is interconnected, and that this is the only way? “Because he thinks it is not enough for one nation to receive the Torah and Mitzvot,” so it could reach the state of Arvut today.

Rabbi Eliezar and Rabbi Shimon lived after the ruin of the temple. Rabbi Shimon spoke of the time of correction and Rabbi Eliezar spoke about the time when we pass from correction to the end of correction. Rabbi Shimon spoke more about the exile and the entrance to redemption, and his son, Rabbi Eliezar was the next degree.

[He says that] …it is not enough for one nation to receive the Torah and Mitzvot. Either he came to this opinion by observing reality, [where is this reality from?] for we see that the end has not yet come, [meaning, it is now forbidden for us to shut ourselves inside one nation] or he received it from his teachers.

It means that he was told that in the end of correction, after the exile and the intermingling, it is impossible to take Israel back. The intermingling occurred so that Israel would enter into the nations of the world and correct all of humanity, all of the souls. We cannot take them back, it is time for Arvut. When the people of Israel reached Arvut, they accepted Arvut, received the Torah, broke and entered inside the nations. Now everyone inside the nations has to receive Arvut and Torah. These are the two phases: first, Israel is with the Torah and later the entire world is with the Torah, with the Light.

From this, we understand that it is impossible to receive the Torah as one nation. Maybe there is a gradation like Baal HaSulam is saying in the Preface to the Book of Zohar, in the last items, where he explains that of course it is for the entire world, but there is a gradation in correcting the Kelim from the pure to the coarse Kelim.

However, this correction has to be committed, as we mentioned, under the condition that it will go through the entire world. This means that if we are not connected to this entire process and we do not try to make a small correction inside of us for the benefit of the entire process, then we will not succeed.

The text also supports him, as it promises us that at the time of redemption, “the earth shall be full of the knowledge of the Lord,” and also, “all nations shall flow onto him,” and many more verses. That is the reason he conditioned the Arvut in the participation of the entire world. It shows that an individual cannot come to the desired goal by observing Torah and Mitzvot, if not through the aid of all the people of the world.

From reading these lines, we could think that Arvut is just like it was in the state of the Mount of Sinai. As it is said, when the entire nation came to the state of the Mount of Sinai, everyone was told that now they all must enter Arvut together at once. This is because Arvut doesn’t mean that one agrees to it today and the other agrees to it tomorrow. No one can receive Arvut if every body, except himself, is not concerned about him receiving the sensation of Arvut, the sensation of confidence.

If one doesn’t provide the other with the sensation of confidence, then the other will not be able to receive this sensation of confidence and Arvut. Additionally, he will not be able to provide the others with the sensation of confidence and Arvut. This condition has to exist 100 percent between everyone, all at the same time. It has to exist in quantity with everybody being inside each and everyone, and each and everyone being inside of every body.

Does such a thing have to happen now with the entire world? Imagine that the entire world, the whole of humanity upon earth is standing and receiving upon itself Arvut. How can we imagine this? We might think that maybe this is definitely the way it should be, but Baal HaSulam explains to us and says, no, this is impossible.

However, he says that receiving this Arvut will happen again in such a way that Israel will receive it first. There is also in Israel a part that’s called Israel de Israel, Israel inside Israel. It’s the highest part in it and is called: the people that truly work for the Creator. Afterwards there are the rest of the parts of Israel that are close to the nations of the world, close according to their corporeality, according to their desires. There is also the finest part in Israel; the nations of the world. Afterwards comes the last phase which is the coarse degree of the nations of the world.

It means that there’s a gradation of a pyramid in it. That’s the way Baal HaSulam explains it to us, that now it will also work. It doesn’t mean that the entire world will be in the same degree as were the people of Israel. Why? Because at that time the people of Israel went through all the preparations by the merit of their forefathers and in an exile of Egypt. This is in order to be ready to accept this condition of Arvut, by the privilege of their forefathers on the one hand and by torments on the other hand.

The entrance of the broken part of Israel inside the nations of the world is not enough in order to awake the nations of the world or even Israel that are immersed inside the nations of the world. It is not enough to awake them into total Arvut which includes all of the souls that are found in this materialism upon earth. Therefore, this has to happen gradually, once again, from above downward.

Question: Can we interpret the law of Arvut inside one person, one body?

Of course, you can interpret the law of Arvut with respect to one person, one body, but only if you connect yourself to the entire humanity. One has inside of him all of humanity, he’s incorporated from all the nations, countries, from all the attributes.

The human being is a small world, he has everything inside of him. Inside all of his attributes and desires one sustains the entire external world, and the entire external world bestows upon him in return from those parts which are opposing him. So, when one fulfills his own internal Arvut, he also fulfills the external Arvut.

One can’t be isolated from the entire world and make a pact with himself. A person must work with all of his inner Kelim in order to have the right attitude to the rest of the souls, to everything that is found outside of him. That’s called “working in an internal way.” One is never facing the Creator alone unless he includes the entire creation inside of him.

If one has a connection with the entire creation, with the entire humanity, with the still, vegetative, animate and speaking, as if it’s his own, as an inseparable part of him, then it will be considered that he can work alone with the Creator. This is because he will include inside of himself all of the parts.

Question (cont’d): Is Arvut in one body the same sensation of confidence? Is it the same force that comes as a result of me creating an attitude towards every part inside of me that is incorporated with external factors?

The feeling of Arvut inside a person consists of his relation to others and of the relation of others towards him. If he develops an attitude towards the others in such a way that he is willing to live only because of them and for their sake, as the way the law of love compels him, then by doing so he will also develop his vessels of perception to understand the relation of the Creator to him through the others. Then, what comes to him through everybody is the light of confidence.

If one does not develop such an attitude towards the others, he will not have a Kli to receive the light of confidence, the light of faith, of Arvut. This is why it is mutual. Without receiving this Light, he will not be able to rise above his materialism. “Love thy friend as thyself” is first of all for one’s sake. It opens his Kelim, his vessels. How can he separate himself and be isolated from everybody? How will he enlarge his spiritual Kli? The Upper Light enters inside the Kli according to the resemblance of the Kli to It.

Question: How does this process go through the group?

The group can differentiate itself from the entire humanity and say that we engage with attaining spirituality, meaning correction. We engage with attaining correction in our Kelim in order to be, what we call the Light for the nations, meaning for all the rest that still do not feel. However, only for this purpose is it allowed for us to do this by ourselves.

There are many more things here that we might be able to speak about in the future. He’s not just writing that according to the opinion of Rabbi Eliezar, “Either he came to this opinion by observing the reality, for we see that the end has not yet come…” Why has the end not come yet? According to Baal HaSulam, it’s because we do not include the entire humanity together in attaining Arvut.

Question: What is the role of the world group?

This is one and the same. What is the difference between the world group or some other small group? It doesn’t matter. All in all, we cannot build a fence and say that on this side of the fence we work as a group in which we try to determine relations of Arvut. Let’s say that each and everyone who’s sitting here would close the doors and decide that, “that’s it, it’s only us and we do not take anyone from the outside, and only here inside of us we develop the connection of Arvut between us.” It will not exist.

We have to associate the entire world in the intention that we must have from the beginning. There are such groups who work that way, who exert themselves greatly, but they do not advance and do not succeed. This is because limiting and separating themselves from the entire world through their external actions, is against the process itself.

How can one deserve spirituality if one does not work towards it in spiritual steps, through development and participation with everyone? These are two opposite things. Also, everyone here constantly has to criticize oneself and see whether his concerns include the whole world, and not that everyone thinks about himself and the group thinks about itself. There’s still work to be done.

Question: Why does this process of Arvut have to be constructed and is not a natural thing, like the body for example?

Why do we have to build the process of Arvut? It is because it’s the Kli that we need to correct. What is the meaning of Arvut? Arvut is when one determines in all of his desires and all of his Kelim that he’s not ready to work for his own benefit, but only for the benefit of others, the others being the whole world; that’s the meaning of Arvut, what is in one’s powers to do. It is not that he can just decide and determine these things, but it’s a correction that also occurs by the Light that reforms.

In return, if one actually does this, he will receive from the whole world the light that is called the Light of Arvut, the Light of confidence. It also happens and has happened in the past to each and every Kabbalist individually, otherwise they wouldn’t have reached the Upper Light.

However, it happened because we are interconnected inside one system. We are all found at the end of correction, and if one has a mission to reach his personal and individual correction, then towards his relation which is deterministic to the entire humanity, he receives in return from the entire humanity this illumination called Arvut. That’s something that humanity does not understand and doesn’t know, this comes from their corrected Kli.

Arvut is the same extent of Light of Hassadim (mercy) that fulfills the Kli and disconnects the person from the desire to receive. Then one is already able to be in bestowal. It’s not important whether a person is alone, whether he’s with the group, or with the whole world. This is a support inside the vessels of reception that neutralizes these vessels of reception for the time being, so he can engage only with bestowal and acquire Galgalta ve Eynaim. Then one returns to the resurrection, meaning to his vessels of reception which he works with.

This is why when a certain Kabbalist somewhere was reaching spirituality, he also went through the same state, through this force of Arvut. However, today when speaking about the general correction rarely is there individual attainment.

Thus, each and every Mitzva that one performs affects the whole world. It is like a person who weighs beans on a scale. Just like each and every bean one puts on the scale induces the final desired decision, so each Mitzva that the individual performs before the whole earth is full of the knowledge, develops the world in that direction.

It is said, “But one sinner destroyeth much good.” It means that one’s sinning reduces the weight on the scale, as though that person took back the beans he had put on the scale. By that one turns the world backwards.

It means that the settling of accounts with each of us, be it pleasant or unpleasant, applies to everyone and depends on the extent one harms or benefits everyone else. This is why a person who's suddenly asks, “Why do I feel so bad? Why do I suddenly get beatings? Why do I deserve this? What have I done?” Even when he is not doing a thing, but by not giving his part which the entire world has entitlement, he deserves punishment.

A person doesn’t deserve a punishment for killing or stealing, he deserves it for not contributing his part to the entire system. It is as if some cell or organ in the body will say, “I don’t want to work. I don’t want to work for the benefit of this entire body. I don’t steal nor take a thing from the body, so everyone should leave me alone.” What happens next? The whole body will die and so will the organ, this is what happens to us.

This is why we’re in a state of death, below the line of spiritual life, and only in this corporeal feeling. That’s the calculation of each and every one. This means that each and everyone is the one who decides the scale of the whole world in every given moment.

Only if everyone will feel it and be concerned about this condition of moving the world’s scale for the best in every given moment, then the world will reach the correction. Is it possible? The Kabbalists see that it is not only possible but that it will happen and exist, and let it happen soon in our days. However, the question is: by which means, good or bad?

Question: Where’s the justice of the Creator when one invests and exerts himself while the other does nothing and both of them fall?

Why do you demand justice?

Comment: The people demand justice.

The people demand justice. They don’t demand justice; everyone demands that justice will be on his side. That’s justice. Maybe the justice is opposite, not according to our understanding. Maybe justice is when some one is given everything to do and the whole world can rest for now.

This means that justice is not felt in our vessels of reception, we don’t see it for the meantime, we cannot take into consideration the attribute of truth, the conditions with which each one is born, or the height from which his soul came, the attributes of his soul, the things which he received in heredity, whether he is wise or stupid, or quick of lazy according to his attributes.

Nothing from these details can be taken into consideration. This is why we cannot determine at all what each and every one deserves. Only if we had the entire picture, we would see that everyone is in his place in the same system of Adam ha Rishon, and that we function properly, that everyone is functioning a 100 percent, and there is nothing better than a state in which the person is in his corrected form. The only thing we lack is to correct our state.

One shouldn’t look at someone else and say, “Why am I not in his place and he in mine?” One cannot be in the others’ place because he has a different soul with different attributes. We see this whole injustice because we are found at the vessels of reception. At the vessels of bestowal, everything would seem to us so right and perfect that we will not even have the words to express it. So one can sit here and beat himself up because there is no justice in the world, or he can make a change. These are the choices one has.

But no matter what Arvut is the condition inside a person, between one and his group, between his group and the rest of the groups, and between the groups and humanity. I hope that our next congress will be held for the union of the groups. So we will have greater and stronger connection between us, so by that we will also receive a force that will elevate us.

We have to make the connection between us to be more practical for the work of the groups between themselves. We’ve worked enough in our universal mutual meeting of friends. We’ve worked on it through the systems of the lesson when all of us were found in the same lesson. Now we have to start building one system of work, of dissemination and connection.

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Weekly Torah Portion (Clips)

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