Morning Lesson February 7, 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. Item #10 (00:45)
1.Rav’s Introduction: Since it is the other end of His holiness, how can it be that the Creator is good and doing good and has nothing in Him that is opposite to the good, that the entire system will emerge from Him that is entirely in its essence evil?
Reader continues: Item #10: (01: 27)
R. Yes, I see we do not have any questions about the excerpt that we read, we read it in order to continue forward to the state we have to study today, please continue.
Item 11 (04:51)
2. S. (08:08) There's the example of the bride here, who gives to the groom. By this he gives. On the other hand, we say that in our qualities we adhere to the qualities of the Creator, but these are two different things if I understand correctly. Baal HaSulam writes about the bride, that she gives to the groom and by receiving from her he bestows, after this he writes that in order to adhere to the Upper One you have to adhere to his qualities, so how do we adhere to His qualities by receiving from Him?
R. Here the action itself is not important but rather the nature or the quality of the action. Maybe I receive something from someone, but by that I do him a favor that I receive. It depends on how much there are special relations between us. Therefore, what is important is the relation, when we want to give something to the Creator in the state that we are in, and all we have are desires to receive. However, we overcome them. We overcome our own nature, think about Him, and want to give to Him. This is considered giving, and when we want to receive from Him, even though we do it against our desire also, that is also considered giving.
So see what our correction is, that we are in the will to receive for ourselves, and we reach the restriction, and we do not want to receive anything. However, if I do not receive anything from the Creator, even though by that I show Him that I want to be like Him and not to receive, however, by that I do not reach being the bestower, the giver. So I continue my correction from bestowing in order to bestow, to receiving in order to bestow. Then I seemingly go twice against my nature. I perform two actions. I receive, and I receive not because I want to, but rather by that I want to give contentment to the Creator. Therefore, this reception is no longer reception, but instead it is bestowal. We have two degrees in our correction ahead of us besides the restriction. Then we reach bestowing in order to bestow, where I do not receive anything for myself under the restriction. Later on, all of the actions I take part in, I do not do them for my will to receive. I rise above It. This is considered that I elevate myself from Malchut to Bina, and later on, I even want to perform actions of bestowal, so how do I bestow? I do not have vessels of bestowal, but if I receive in order to bestow then it is as bestowal. I begin to elevate myself to a degree which is above Bina from Bina to Keter, to receive in order to bestow. In that way we liken ourselves to the Creator even in practice because reception in order to bestow is like pure giving.
S. How in this communication with the Creator do we grip Him, and hold Him in front of me all the time, so I do not feel myself in self reception?
R. That all depends on the essence of your intention. What is it you want by that? What do you want to be, what do you want to identify with? This actually is the correction, besides my inner attitude to where I am, who am I dealing with? What is it that I want to do with all of the life that He gave me in the will to receive with different cravings and desires? How do I work with them in order to relate to Him and giving so much so that within that giving I express my attitude, all of myself, my desire, my giving, all the way to the Creator? It is all according to my attitude.
Therefore, one who looks from the outside and he does not know, he may think that I am receiving everything from the Creator, let us say that people can see it, even though, it is impossible to see it, but let us say that they see it, so they will see that I am receiving everything from the Creator. Actually, I do receive, but the essence of the action is that I am giving everything, because I have already passed through the Tzimtzum, and the barrier, and the correction, so that it is not for myself, I already built for myself a screen, this whole fence, so that I get nothing for my will to receive. I work above it, only in the direction of the Creator. How do I check that? Through the ten. I build such relationships. Therefore, we do not need anything more than the will to receive that the Creator created, and the way that we work with it either in order to receive or in order to bestow.
S. I am trying to build my relationship with the Creator to the point of love, but still, it is the will to receive, and it wants to push some pleasure into me. So where do the two things meet, my love for Him, and the pleasure from Him that He wants to give?
R. In the intentions, in the intentions, in my relation to the Creator, and the Creator's relation to me, in the relations, therefore, the action itself does not matter here. Maybe I receive everything from the Creator, I receive from Him the whole world the whole of reality which he created. He created everything for me, and I receive it, and I feel myself with it, but my intention by that is that I give Him contentment. You, see? I live in Israel and my mother used to live in Canada, and I would come to her, sometimes, once every few years, so I would come to her hungry on purpose very hungry, and she knew in advance I would come to her, so she would prepare all kinds of dishes that she used to give me when I was a child, and I was living with her at home, our house, and I would receive, and receive, and receive, and eat before her and I had to show her how tasty it is, and how pleasant and that's the only reason for which I came to Canada, you see? This is clear to us, I think. That is the most important is that there are relations here and those relations, it does not matter in what form it is that one receives in the other one gives they both give. The mother wants to pass pleasure to me, and I want to pass pleasure to my mother. She is passing pleasure to me through the act of giving and I pass pleasure to her through the active reception, but the action does not matter. That is precisely the same that we have with the Creator. I was happy that I was able to pass it with an example.
3. S. (17:48) In the first stage of the development of reception in order to receive, there is a war that begins there between life and death. Is there a risk of losing this war and regress, where is the point of no return?
R. It says do not trust yourself until the day of your death until the will to receive dies, do not believe in yourself. That you can no longer fall and regress to “in order to receive.” That is, indeed that danger remains until the end of correction. However we build mutual guarantee with the group, with the world Kli we gain experience. Even though the most important thing we need is to build a system of relationships with the Creator so that I tie myself to Him. I constantly try to be with my eyes shut, seemingly in the dark. To constantly go not with my mind but with faith, with giving, with devotion, so that nothing matters to me, whatever I have before me. I want to be connected to the Creator like a baby that latches onto the mother and then he is not afraid of anything. It sits on her hands. This is how I need to be all the time until the end of correction and what is the end of correction? Not that I am certain, confident, but rather I reach a state where I am certain that nothing can separate me from the Creator. This is because He shines to me in that way.
4. S. (20:32) When does adhesion between desires happen, gradually or from the beginning of the point in the heart, or from after the barrier?
R. We do not know precisely, and we must not know it in advance. The Creator made it so that we will have a better approach towards an attitude of faith towards Him, so that we are willing to go with our eyes shut. Meaning not to look at my will to receive and what I have inside of it, not to make a calculation. But rather to consider how much my intention to bestow to the Creator and how capable of performing actions that go against my mind and emotion, actions of bestowal.
5. S. (21:36) Why is the change of our intentions regarded as a spiritual act?
R. It is the same in our world. It is truly the same in our world. Everything depends on the intention. We pay attention to the actions themselves but actually it confuses us. Later on we realize, or we shift from the action to the intention. So that you do not look at people at what you received from them, or what physical state you have towards them, but rather their relations to you this is what you want to consider, measure. This is why the wisdom of Kabbalah is called the hidden wisdom because the intentions are hidden from us. However we truly want to measure everything according to the intentions.
6. S. (23:07) Even when I think that my intention is in order to bestow, aren't I always in the state of reception, because that is the only way I have something to bestow?
R. We cannot perform an act of bestowal like the Creator. He is the force of bestowal, and He gives. We have nothing to give, we are only receivers, and we are created beings. Our desire is a desire to receive. However, the question is ‘how do I use the will to receive?’ If I use it in the natural way, then I'm like the still, vegetative, and animate. Or like little children, I receive, and I work according to my nature like the whole world. All human beings in the world, they work according to the will to receive that the Creator imprinted in them. However, if I want to resemble the Creator, to rise to a higher degree than the created being, then I do it by adding to my action of reception, which is entirely an act of reception. I add to it, I want to add to it, I try to add to it an intention in order to bestow and the intention changes the action entirely. It makes an inversion over the action itself. If I receive however, in receiving like with the mother, I receive from her. I know by this that I pass pleasure on to her, then it is not considered an act of reception, but rather an act of bestowal. This is also how it is between us.
Sometimes we feel in the relationships between us that we receive, but actually we give, we do a favor to the other one. This is what it is all about. It is the difference between the act and the intention. The entire wisdom of Kabbalah is about how we receive everything that the Creator created, because otherwise we are not giving Him contentment. However, we do it with an intention in order to bestow contentment to Him and this is what is considered complete reception. According to the act of reception we carry out this act with our will to receive that He created, and also according to our intention in order to bestow.
We carry out our action so that we use the upper light, so that it will change our intentions that are in order to receive to in order to bestow. This is all of our work. Therefore, now we need to reach a state where we will only work according to the intention. As much as our intention is in order to bestow, to that extent I am permitted to do whatever I can, within the framework of this intention in order to bestow. Everything. The act itself is not considered, but only according to the intention. This is how it is.
If, God forbid, a person is sick, goes to the doctor and pays him a lot of money, and the doctor puts him on the surgeon's table and he opens up his body, cuts him open and performs an act of healing. But if we look at what the doctor does, and he is truly causing harm. That is, it is not according to the operation the way it seems to us, that we need to weigh what was done, but according to the intention, according to the goal. This is how we should start to look at our lives. This is truly a healthy mature way to look at it.
7. S. (28:51) What does it mean that a person remains under the diminution of unclean forces until the age of thirteen?
R. This is just a number. There is no meaning to it. Not in spirituality nor in corporeality, but rather there is a certain border so that from this border onward, the person receives certain forces in order to be in order to bestow. This border where he started to receive forces from the upper light that influenced him and gave him the force of bestowal, it is called the age of thirteen. But it does not exist as a number of years.
8. S. (30:11) Should the right intention to the Creator be before the act, during the act, and after the act?
R. The correct intention for the Creator should be always from this moment when you heard about it and onward for eternity. Because only according to the right intention that you want to bestow to the Creator, you enter a mutual action with Him where he bestows to you and accordingly you discover Him, you give Him, He gives you and you begin to be close to each other.
S. Is there a connection between gratitude and prayer and intention?
R. Yes but we will talk about it later on, do not jump. This only testifies to a lack of seriousness.
9. S. (31:13) It describes a person's practical work, and I do not understand it. It begins with the words through engagement and Mitzvot and Commandments. What does it mean we see many places through engagements in Torah and Commandments with the intention to bestow?
R. Any action you want to perform to bestow contentment to the Creator is called a Mitzvah, a Commandment. Each and every such action you can perform it only on the condition that you get, you receive the upper light, and it gives you the strength to do it and the desire, and then through this upper light you can do it. The upper light is called the Torah and therefore you received the upper light, this is considered through the Torah, and you are able to perform a Mitzvah, meaning perform an action in order to bestow. This is the Mitzvah. Meaning the upper light comes to you and gives you the power to carry out an action in order to bestow. This is considered through the Torah and Mitzvot. The Torah is the reforming light that gives you the possibility to aim yourself to be in order to bestow and the Mitzvah is that you carry out an action to bestow to the Creator.
10. S. (32:55) In our situation, is the closest thing to receiving in order to bestow to receive, the greatness of the Creator? Can it be said that in our situation the closest thing to receiving in order to bestow is to receive the greatness, the importance of the Creator?
R. Yes, receiving in order to bestow is the right and complete action because on the one hand you receive with the Creator wants. On the other hand you are doing it in order to bestow to Him, to resemble Him to reach a decision with Him.
S. Yes but what exactly are we receiving, the greatness of the Creator?
R. You receive whatever the Creator wants us to receive, I cannot say what. What you will discover that He is giving to you and that He wants you to receive, and you should receive it.
11. S. (34:05) You said that when we receive, when we receive from the Creator, we please Him as long as we receive with the intention to bestow. My question is, when we receive with the intention to receive, we do not give Him contentment?
R. We carry out an act of bestowal if that action comes from us, otherwise it is not our action. When I receive, let us say ordinarily like an ordinary person in this world and by that I only carry out or implement the will to receive that the Creator created within me and nothing besides that. Therefore it is not considered that I am doing something. The Creator created the will to receive, I have within me a will to receive, and I use it according to how much I feel in that will to receive that I can use it and take advantage of it. This is the work in the will to receive and therefore it is not considered that I am involved here. What operates is the will to receive that the Creator created, the person is not considered here. Later on if I perform a restriction and I do not want to be managed by the will to receive that the Creator created, then I start from here onward to work only in order to bestow. That is I think not about myself but about the Creator. How will I give Him contentment and with anything that I have inside of me and around me I use it as means to give Him contentment. It is considered that I make a restriction over my will to receive, and I use it, my will to receive in terms of how to invest it in order to give contentment to the Creator. The usage of the will to receive is different. Then from that moment on I will be called Adam, similar to The Creator. Because I also want to give Him contentment as He to begin with, wants to give me contentment.
12. S. (37:11) In changing the intention, to what extent does our desire play a part?
R. Our desire is at the foundation of creation is the Creator created a desire. Therefore I use that desire so how can I work with it? More or less in what form? All of our work is the work with the desire in favor of the desire, against the desire. If I begin to use my will to receive as a means so that I do not want to look at it, that it is mine, but rather, this is just a tool that I have that assists me so that I can bestow to the Creator. Then I consider it, that I make a restriction over it, and I do not want to use it just to fill myself up. I have to make a screen and reflected light so that everything that I have in my will to receive becomes a means by which to bestow to the Creator. It turns out that way, I reach identification, equivalence of form with the Creator. I become like Him. He wants to give me, to bestow to me, and I want to bestow to Him and in that way, we begin to become similar to each other. We connect with each other more and more.
13. S. (39:09) It says that there is the system of Klipot of ABYA and a system of sanctity. Do these two exist in parallel or am I first in one and then in the other?
R. We will learn it, it is not for now. There is ABYA of Kedusha, Holiness, and ABYA of Toma’s, impurity, we will learn it and now you just said it. It is not the place for this question, we will learn it soon and then you can ask about it then.
14. S. (39:59) The intention in order to bestow, is this theoretical right now or should it become practical for us? Do we need to constantly work in that way, also in the ten or maybe only in the ten?
R. We need to within the ten, work within the ten with the intention to bestow. Otherwise, I am not carrying out any act within the ten, but only with the intention to thereby cause closeness, a connection to the whole ten.
15. S. (40:48) Is the request to receive the desire to bestow, is that a correct Kli?
R. Yes.
S. If I may, we have a few insights, a few concepts here, the will to receive, the will to bestow, the power to bestow, and the quality of bestowal?
R. All those things need to be clarified in a person who is trying to work in order to connect in order to bestow. You cannot explain it, because if we do not feel them, my whole explanation will be just words. You need to work, and through experience understand what it is. In general, the whole of the Wisdom of Kabbalah is done only according to experience, and to connection between us, and from connection between us to connection with the Creator, through those two actions we clarify all of the questions of creation.
16. S. (42:06) How to prepare myself for the study of the introduction to the Book of Zohar because the body grasps, detaches us of something that I need to control personally and not through the ten?
R. It is true that, normally in the beginning of the study, we think that we are facing the Creator and not the group, facing the Creator. So we need to describe to ourselves imagine more and more that I could not face the Creator, unless I am in the group, and the more I annul before the group, the more I am facing the Creator, I am in contact with Him, in some closeness to Him, and it's only on condition that I am in the group, if I am not in the group, I am not facing the Creator, I'm not, I don't count, I'm nothing. Therefore, first of all, we have to connect with the group, because through my annulment before the group I make myself, I bring myself to a state where I can be in an annulment before the Creator. What do I check? that I annul myself before the Creator, and that from here on I can also be a giver, how? Only on condition that I, on condition that I annul myself before the ten.
S. Is it important for me to check if I am working towards bestowal in the group or is it enough to just believe it?
R. No, in the group there is no believing, in the group there needs to be practical action that I see, feel, and understand and everyone also sees, understands, and feels it. It is not just faith, believing and thought, no, everything has to be practical.
17. S (44:55) What is the source of a person's intentions, where do the intentions come from? are they something separate from the will to receive? is a person capable of controlling and correcting his intentions?
R. We constantly work according to intentions, even in our world, in our world too, except our intentions in our world it is clear to us that they offer our own benefit, in order to receive, and hear in spirituality our intentions should be in order to bestow. This is why we need to try to build ourselves in order to bestow upon the group, and out of this, from within this in order to bestow upon the Creator, then accordingly we can work.
18. S. (45:57) The intention to give contentment to the Creator, that's just words. How do we turn the intention from words to a feeling in the heart? Also, how to give contentment with the intention to give contentment to the Creator if you do not feel love towards the Creator?
R. Yes, yes.
19. S. (46:23) In item #10, it says He imprinted the will to receive in the system of ABYA of Kedusha, and He removed from it the will to receive from themselves, and He placed it in the system of ABYA of Tuma, can you please explain that?
R. Yes, the Creator created these two systems left and right, it is called. So accordingly, we need to advance in this way, towards the intention to bestow is the right line, and tension to receive is the left line. We will learn this later.
20. R. (47:31) Item #11, The worlds cascaded onto the reality of this corporeal world. The world's cascaded through the world of Ein Sof to this world, this corporeal world, meaning, a place where there is a body and soul, and a time of corruption, and a time of correction for the body, which is the will to receive for oneself and extends from its root in the thought of creation, through the system of the worlds of Tuma as it is written, “Man is born a wild ass's colt.” He remains under the authority of the system for the first 13 years, which we said is just a number 13, there is no meaning to it, and this is the time of corruption. By engaging in Mitzvot, commandments, for 13 years onward, meaning, it is a point when a person tries and tries to emerge from his will to receive from the intention to receive, in order to bestow contentment up on his maker, he begins to purify the will to receive for himself, imprinted in him, and slowly turns it into the will to bestow. By this he extends a Holy Soul from his root in the thought of creation. In other words, he extends this, draws the Upper Light and the Upper Light dresses in the vessel, and his vessel is already in the way to bestowal, and this Upper Light, which is called Nefesh of Kedusha passes through the system of the worlds of Kedusha and dresses in the body, in the will to receive of a person, who is below all the worlds, this is the time of correction. So, he accumulates degrees of holiness from the thought of creation in Ein Sof, until they aid him in turning the will to receive for himself in him, to be entirely in the form of reception in order to bestow contentment up on his maker. In other words, the upper light shines on him he performs all kinds of actions to purify his will to receive, so it works in order to bestow, and by this, he received this light to bestow in practice, and there by pleases the Creator, and not at all for his own benefit. By this, one acquires equivalence of form with his maker, meaning, bestows upon the Creator as the Creator bestowed upon him, for a reception in order to bestow is regarded as pure bestowal. In other words, it does not matter how much he receives, as long as the intention is to bestow. It is written, in Masechet Kiddushin, that with an important man, when the important man marries a woman, by law, he should give her something in order to buy her. Just like we give a ring to the woman that we want to marry, and then what happens? If she receives then she agrees to marry him. So if he is an important man, he does not need to give her anything, on the contrary, if she gives to him the ring, this is regarded as him agreeing, and he accepts the ring, it is regarded as agreeing to marry her, because he is important. So here it is reversed, the buying of the woman is reversed, with an important man, if she gives and he says that he agrees, by this she becomes sanctified, because when his reception is in order to delight the one who gives him, it is deemed Atzilut bestowal and giving. In other words, here we see that it does not matter that, the act does not matter, the act does not matter at all, what matters is the intention. If instead of a man giving to a woman a ring, the woman gives the man the ring, the essence remains the same essence: by this, he who receives gives her pleasure as if he is giving to her not that she gives. In other words, the act itself is not measured according to the corporeal, physical action with the hands or something, but according to the essence of the act that she wants to delight him, if he agrees to receive from her, it is as though he is giving to her. In other words, it does not matter if they give or receive what matters is the intention. The intention, that is it. So, here in the wisdom of Kabbalah, we are mainly learning the intentions. That is if a person does this, one buys complete Dvekut, adhesion with Him and he comes to equivalence of form and he is regarded as giving to her, and then when one buys complete Dvekut, adhesion with Him, for Spiritual adhesion is by the equivalence of form, as the sages said, how is it possible to adhere unto Him? Rather adhere unto His qualities, meaning, he gives, and you give, and by this you become the depending on the level of the will to receive that you do it on, you will be on the same level as the Creator. By this, one becomes worthy of receiving all the delight and pleasure and gentleness in the Thought of Creation.
21. S. (54:44) The intention in order to bestow, is that complete agreement with whatever the Creator brings me?
R. Of course, this is why it is called the restriction, with my restriction I stop criticizing when I am receiving from the Creator all together, and I receive only good. I want to interpret it as only good things, and how I give back to the Creator abundance from me, but in order to be in this, I already need to, first of all, begin to receive the correction called light of Mercy, where I am above my will to receive. It is in me it does not run away, you cannot get rid of it, but I am in a state where I do not want to receive anything in it, but whatever happens in me comes from the Creator and this is why it is good.
22. S. (56:12) Not so clear to me, this restriction, whatever happens to me comes from the Creator that is it like that?
R. The restriction means, I receive strength from the above, of course I do not have such powers, so whatever I receive in my world, in my entire life, I receive it from the Creator, because “There's None Else Besides Him,” and besides this what I received is good and doing good. Those two conditions I feel them every single moment in my life, and the more I advanced towards the Creator, then on top of greater desires to receive, on top of all the bigger and bigger problems that I ostensibly see, I will have to determine, establish myself in a way that I'm actually receiving good, and not problems, because my will to receive I will get more happiness, difficulties, and in my desire to bestow, I will see more light. So, bit by bit, it will fall apart, it is not simple, because we have to explain it to all of humanity because all of humanity is getting into it gradually, so therefore we have to experience it on ourselves and be aware and feel and explain it to everyone, bit by bit. It is a very complicated transformation that we have to experience, not intellectually but rather emotionally.
23. S. (58:37) Item # 11 starts with the world cascaded down to the reality of this corporeal world, meaning, to a place where there is a body and a soul. Is he talking about the corporeal world when one has a body and a soul? Can you explain its importance?
R. We are talking about a world, a state, a world is a level of cascading in which you can distinguish between the will to receive, and the will to bestow. Therefore, the will to bestow, and will to receive change and go through times of corruption and correction.
S. The corporeal world is a desire to bestow?
R. It depends on what you mean by corporeal, about our world it does not say anything. The corporeal world means a state, a degree in which there is the will to receive, and it is revealed. It is not our reality.
24. S. (59:49) Is ZA and Malchut degrees what it means by thirteen (13) years in the article?
R. ZA and Malchut and all those discernment, we can talk about them only when we rise to the world of Atzilut, in the meantime, we have no connection to it.
25. S. (01:00:33) We have a question in the ten, actually all of our work is inside of the ten, so, how do I know that the actions that I would like to perform in the ten, are truly to bestow and not what my ego is depicting to me?
R. We gradually will feel to what extent we are, or are not in bestowal, but it will be relatively easy for us to picture it, and to check, and to even measure it. Because it is happening between us, it is happening between us in the ten, so I will be able to constantly feel to what extent I am either in bestowing or in reception. Of course each time, I will advance in a more subtle scrutiny, more internal, more direct, but this is what will happen.
26. S. (01:01:50) Let us say, I do not want something, and I nevertheless receive it, is that also considered bestowal?
R. I do not understand.
S. If there is no desire?
R. You have no desire, and you are receiving? How do you feel that you are receiving if not in the desire?
S. Let us say in someone else's desire?
R. How do you feel someone else's desire? can you feel him in your desire? In other words, we will have to open up many things here which we previously did not know, and we have been confused with our entire lives.
S. There is a part of the will to receive where, meaning, reception in order to bestow is a correction right?
R. Yes.
S. Is there a part of the will to receive for which there is no correction?
R. Basically, it is the stony heart that remains in the end. It is corrected only at the end of correction, Gmar Tikkun, but at the end of course everything is corrected.
S. It also has an intention to bestow?
R. It is to receive an intention to bestow, yes, it is written about it, “No Outcast Should Be Cast Out from Him, and Everything Will Return to its Root.”
27. S. (01:06:53) If the Creator gives us something that we do not love, how can we receive it in order to bestow to the Creator?
R. What we like is a Klipa, a shell. What we do not like is probably Kedusha, Holiness. We should, at least according to this sort between what is good and what is bad for spirituality for spiritual advancement. Who wants to love the friends? No one. Who wants to be connected among us and to the Creator? No one. We are willing to be close and connected to the Creator on condition we get something for it, right? Because it is certain it is good, but just like that to bestow of course not. What happens to us is that we do not want anything spiritual. This is why we should position ourselves correctly that everything before us, all that there is before us is to correct our relation to spirituality and come to a state where I have no choice but to go and correct my nature in order to adapt myself to the Creator. The whole world is built so as to help me with this. To help me correct myself, change myself, invert myself. Just like we turn a piece of garment inside out. We will all have to turn ourselves inside out similarly and then we will be similar to the Creator and incorporated in the Creator forever.
28. S. (01:09:06) It says by this he continues to extend the soul of Kedusha from its root in the system of Kedusha in the thought of creation and it passes through the system of Kedusha. What does it mean to extend the soul of Kedusha and how does it dress in us?
R. It is the same upper light that filled my soul before the breaking, before the sin of the tree of knowledge, and now it is moved away from me, and I have to bring it back. Except this upper light was in me because the Creator created me this way. Afterwards through the sin of the tree of knowledge, when the shattering took place, this upper light departed from me. Now by connecting with the pieces of my soul that are broken, by this I bring myself to a state where the upper light returns to me. In this way I bring my soul back to its corrected form and I also, by this, cause the rest of the souls to be corrected too. Because we will learn it, but I will say it because in the end in all of reality, there is only one soul. Afterwards we will feel it. Just so you know.
29. S. (01:10:56) Is the restriction the boundary between the two worlds the corporeal one and the spiritual one?
R. Yes.
30. S. (01:11:08) How can I give contentment to the Creator in the moments where clearly that I am aware that I am being awakened from above 100% and I have no freedom?
R. My freedom is to agree with the treatment I am getting from above. Just like a baby. Does anyone ask the baby how it should be treated? No. You take it, you turn it around, you take off its clothes, you wash it, you feed it, no one asks it before what it needs. Can a baby say something? No, this is how we tend to it. The same goes for us with respect to the Creator except we have to put a restriction on ourselves, on our feelings, on our intellect and agree to all the treatments that we have been given and to the extent that we can restrict ourselves and not interfere with the Creator's tending to us, we will feel how he is tending to us and why he does it, and by this we will become Kabbalists. Meaning receiving accepting his treatment and understanding it and we grow wiser, we become the Creator's partners.
Reading Item 12 (01:13:04)
31. S. (01:15:46) I heard you saying that the main thing is that we receive in order to bestow. Meaning the intention to bestow that is the point that we were able to scrutinize towards our ability to close our eyes and go above reason?
R. Yes.
S. If I could add, those seconds that add up a penny and a penny to a big sum not for my private efforts, but for the whole ten in order to build the screen for the ten?
R. That is also correct, you said it nicely.