Series of lessons on the topic: Baal HaSulam - undefined

05 - 22 febbraio 2022

Lesson 710 feb 2022

Baal HaSulam. Introduction to The Book of Zohar, item 19

Lesson 7|10 feb 2022
To all the lessons of the collection: Introduction to The Book of Zohar 2/2022

Morning Less on February 10, 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. #19

1.Rav’s Introduction: As usual Baal HaSulam typically lays out questions at the beginning of the article and then he solves them one by one. Here is no different, and so he gradually comes to resolve the inquiries he brought up we now up to the fourth inquiry.

Reading Item 19: (00:59)

2. R. (04:15) The words are very clear, are harsh, hard to realize but that is what we have. Because otherwise we cannot make it as created beings from the feeling of oppositeness to the Creator to the feeling of similarity to the Creator. We will have no feeling, no orientation, no reality, of who we are and what we are. With this we settle our fourth inquiry since the nature of the good is to do good, which is the Creator, how did He create beings that would be tormented and agonized throughout their lives? Meaning everyone is suffering, so where do we see that the Creator is good that does good? As we have said all this agony is necessitated from our first state. Where our complete eternity which comes from the future third state, compels us to go either by the faith of Torah or by the path of suffering and reach our eternal state in the third state.

All this agony is felt only by the shell of our body, our will to receive, meaning to the extent that we have a desire to receive which is opposite the Creator, to that extent we suffer. This is called the shell of our body. Why the shell of the body? Because the body is the will to receive, and its shell is the intention of the will to receive which is in order to receive. When we invert this Klipa in order to bestow, so it will not isolate us from others but will actually connect us to others, we will reach eternal life. So it was only created to be eradicated from the world and it teaches us that the will to receive itself in us was created only to be perished, buried, and turned into the will to bestow. Meaning, we have an order of actions we have to carry out, we have to recognize the intention of our will to receive, only the intention which is a bad intention because it is in order to receive, seemingly to ourselves, and to turn it, to revoke that intention, in order to receive and turn it into in order to bestow from us outwardly. To the extent we turn it into the will to bestow outside of us, to that extent we resemble the Creator, the form of bestowing and we feel like Him, we feel Him.

The pains we suffer from this evil shell of the will to receive are but revelations of its nothingness and the harm in it. In the will to receive. Indeed, the will to receive for itself is the reason, the source of all the evil in us that we feel. Indeed when all human beings agree to abolish and eradicate their will to receive for themselves and have no other desire but to bestow upon the friends, See, not to bestow to the Creator or anything but only to their friends, and when we come to a state when we bestow to the friends all worries and jeopardy and the world will cease to exist by that. We would all be assured of a whole and wholesome life, since each of us would have a whole world caring for us that is connected to receive all the good that they want him to receive and to bestow to them from the bottom of his heart everything opened up to him, to others. So he will have this whole world caring for him and ready to satisfy his needs. Yet while each of us, as we are now, only having a desire to receive for oneself, this is the source of all worries, suffering, wars, and slaughter we cannot escape.

We cannot get rid of all these suffering and problems in our lives before we get rid of the intention to receive. These sufferings, they weaken our bodies, our will to receive with all sorts of sores and maladies, and you find that all the agonies in our world are, but manifestations offered to our eyes. The Creator produces those sufferings so we would reveal where do we need to correct ourselves, to prompt us to revoke the evil Klipa of the body and assume the complete form of the desire to bestow. It is as we have said that the path of suffering itself can bring us to the desired form, but it is a long path. Bear in mind that the Mitzvot, Commandments between man and man where we say the main thing is to reach love your friend as yourself, and then to the Creator, the Lord your God. So these commandments between man and man come before the Mitzvot between man and the Creator since bestowing upon one's friends brings one to bestow upon the Creator.

3. S. (11:45) How do we know that we are in the eternal body? We did some work, and our body will rot. What will remain, there we will have the knowledge, awareness of the first part of creation? How do we know that we, in the third eternal body which is in the third part, with what sense do we feel it?

R. We will sense it, feel it in our desire which will have the intention to bestow. That is how we feel it. To the extent we are in equivalence of form with the will to bestow it is expressed through our intention to bestow, our desire remains in order to receive, that doesn't change its the substance, the matter of creation, but the intention out to use that will to receive will be instead of in order to receive for himself, the way it is right now in each and every one, it will be in order to bestow to the other. Where I myself will serve to bestow to the other and then in this tendency I will feel myself in a completely different way, in the upper world, the upper reality, too, like the Creator, I will feel myself as the bestower like the Creator. This means that the Creator clothes in me and that is how we come to corrections.

4. S. (14:17) It is not very clear, all this suffering disappears in the third state, the will to receive receives satisfaction for all its deficiencies?

R. In the normal state the will to receive becomes completely in order to bestow and therefore it does not limit itself in receiving all the fulfillment because it becomes similar to the light that fills it. There is no difference between it and the light that fills it

S. Shouldn't we have some sort of oppositeness?

R. The upper system uses according to Nature, this is the will to receive, this is the will to bestow, and their similarity is when the will to receive will be in order to bestow, in the light its nature is bestowal.

S. The will to receive itself in the third state, will all its needs be answered, and it will have only the intention to bestow?

R. Of course because it will have no other desires for himself. But only to bestow to the other. How will his bestowing to the other be expressed? By receiving one hundred percent what he has in his desire to receive but it will be all in order to deliver it through him to the others. This is our work in the corrected state.

S. From where will the feelings come to all the deficiencies?

R. From the Creator of course, there is no other source.

5. S. (16:06) Is it possible to reveal good within the revelation of the bad at the same time and then you do not feel the bad?

R. The good comes by inverting the bad which is in order to receive to do good which is in order to bestow, and we use the exact same desire that was there before with the intention to receive, to a desire which now has the desire, the intention to bestow, the desire does not change. What changes is how we use it. When I receive just like before, and even more, 620 times more in order to bestow to the other. Then I am not limited by the measure of reception, and I am working with everyone with the intention to give, to fulfill them.

S. How do we explain the connection between the wars of the will to receive and it is worries and the fact that they weaken the body with all kinds of diseases as he writes?

R. I do not want to talk about it, of course, this is a direct result of caring for ourselves. So all of our problems are that we care about ourselves. This is the source of all the evil in the world from personal individual problems and maladies, all the way up to problems of humanity, social problems, so on and so forth. It all comes from the intention to receive and as much as we develop, and of course we get bigger problems, the will to receive is bigger, and the problems, the maladies in it will be greater, higher, more special and we all get harmed by it if we do not get to correct it in order to bestow.

S. If there is something that is inconvenient to the will to receive is that regarded as suffering also?

R. Everything, even the smallest if it does not follow our original desire, it is defined as the will to receive and it suffers.

6. S. (19:26) In the first state we must recognize that the intention of our body is bad. How do we push ourselves towards it?

R. We need to measure ourselves towards the friends, only towards the group. It is a big problem before we understand that when all of our vessels and all of our desires, in our bones, that the connection between us is truly the source of all spiritual attainment, of all the spiritual successes and we have no choice but to invest everything in it. Just as Kabbalists write, in all, everywhere. Love your friend as yourself is the great rule of the Torah. To reach connection between these parts, between these broken desires to receive within us. That is it. Try and add this tendency that each one has to rise above all the others and to separate from the others, to actually have the opposite tendency to connect with the friends until we feel ourselves as one body.

The externality where we feel ourselves in different biological bodies, we should not keep us apart, it should not play a role. It is something that exists on a different degree compared to our inner tendencies, bodies are bodies and the desires to connect our desires only. It's like we see that the extent to which an embryo is in a mother's womb, and then he comes out of it and he exists outside of his mother, we see that these things can be one inside the other and connected to one another, in the spiritual correction we come to a greater connection compared to the embryo in his mother's womb> because we begin from a state where we cancel from the beginning, all the barriers that exist between us and the Creator which is like the barriers between us. To the extent that we cancel the barriers between us, we cancel the barriers between us and the Creator. Only the Creator, when incorporating in the Creator can we connect and aim at spirituality.

7. S. (22:46) Baal HaSulam writes here that when all the people of the world do unanimously agree to eradicate the will to receive for themselves, but we learned that the will to receive is programmed to destroy itself and its surroundings. When do we, although we understand how that we are losing in the will to receive, we will come to this, to agree to this change?

R. You also answered, when we can pray with one mouth to the one Creator, and he will answer us.

S. But we do not have it in our nature?

R. Well we have to help one another. We have to ignite one another, we need to imagine that the interconnection between us is the ascent to spirituality, which is what we need to do.

S. What is this common prayer? Yesterday we were trying to reach this common prayer all day with your instructions, how do we come to it?

R. That's the main thing, what can I say? We need to see how our prayers are arranged, that it is we and we, everything should come from us. When we can see ourselves as existing in one desire, in one body, and from that, to ask to pray because our desires are not belonging to the corporeal space, to our physical by the biological body, rather we all need to try and find connection above it. To the extent that we can imagine the Creator as one for everyone where we need to be incorporated, and connected, where we need to meet and that is how we approach him, we approach his revelation.

S. Why does the Creator gives suffering in the body as he writes here if we have to rise above it all together?

R. To help us, to help us, to show us where we are in a bad state and then we naturally begin to see our ego here. Our will to receive is called help against, it is not for nothing that it is called this way because it is helping against. It turns out that it is actually helping us by showing us that we are not doing right. It is in truth helpful, it is a loyal slave, a loyal servant of the Creator. Because it works in such a way that even when we hate it, it continues to work and show us how worthwhile it is for us to hate it.

S. When the body suffers the blow, the nature is to do everything to stop the pain. How can we help each other with our own personal states, how can we help the friends rise above the blows that we suffer?

R. Specifically by setting examples to one another. By that we can help one another and then each one through envy, lust and honor would want to resemble that successful friend and advance accordingly.

8. S. (27:15) Why when a person searches for the intention to bestow, does he find it a certain ritual, why does it happen?

R. That's human nature and it wants to issue the responsibility from itself in the work, the exertion, to something external. That is why the inner work becomes external work. Start to pray together, to ask, to sing. We should arrange ourselves in some external actions, mechanical actions in place of the internal actions and the desire, the intention. That is what a person wants to do externally, seemingly far from the desire, by that we lose thousands of years, by despairing of our state, nevertheless it will come back to the situation where the correction has to be the desire and the intention and not in external bodily actions. Imaginary actions.

S. In this way a person does not want to change himself to have this external expression as if I am changing but in practice it is not happening?

R. Exactly, this is religion, religion is arranged compared to Kabbalah and looks at the kinds of religions, beliefs, methods, from religious methods all the way up to psychological and philosophical methods until today humanity still wants to arrange before it in place of the true inner correction.

9. S. (29:45) The body that is about to die, nothing else remains, only the intention to bestow, is that all that remains?

R. Yes, you do not need anything else, the desire remains the same, we just need to change the intention, to replace it from in order to receive with in order to bestow. From myself benefit to the benefit of the other. Meaning, it is more correct to understand that it is better to understand that the good of the other is my good and I have to work here on psychological convincing of myself, psychological change of myself. That is why Baal HaSulam respected materialistic psychology since through this psychological change we can come to the general correction. Not that we need to go study psychology now but rather if we understand that, all in all, our correction is in the intention, which is enough for us in order to reach the general correction.

10. S. (31:20) Baal HaSulam says here that there are commandments between man and man and man and the Creator. What are the commandments between man and the Creator and how are they expressed in our work?

R. When we want to come from adhesion with the friends to adhesion with the Creator. This is called a commandment between man and the Creator. The place, the place is the Creator.

11. S. (32:00) The scrutiny about the prayer yesterday was very exciting, it brought up all kinds of dormant sites in our ten. You said before that we should be able to pray from one mouth to one Creator and then he will help. Can you elaborate on that?

R. No, this is not the topic of the introduction we are learning now, so please focus on questions where you move together and seek with everyone to scrutinize what we are all learning and it is not the first time and I am reminding you, again, ask only what fits everyone.

12. S. (32:50) How do I use the deficiency for love of friends correctly when I turn to the Creator?

R. As it is written from love of created beings to the love of the Creator as much as you, please go to the correct friends, you need to ask why am I doing this? Because from the outset all the Mitzvot, all the commandments, all the tendencies, they are all in order to reach the Creator. That is how it should be.

S. Is it correct if I feel a deficiency for love of friends to ask to increase the connection between us on the next degree or should we thank him for giving the deficiency for love of friends?

R. No, it is not enough, the Creator who gives you the deficiency to approach the friends, He means that by approaching the friends you will use the connection between you to reach him.

13. S. (34:03) What should we do so that all the people in the world will agree unanimously?

R. Dissemination, this is the main thing, whatever we cannot do between us, it will help us solve this problem through dissemination. Just imagine that when we wish to become closer to us, if a billion people would approach one another in 1 mm, which is in place of coming closer over meters or kilometers between one another in the ten. This is the meaning of dividing the work between many workers, this is the difference between the general, the collective and the individual. That is why the Creator shattered your vessel since man was not able to perform the correction, that original structure and through many actions and over many years we can do this work. That is why we need to and the women here especially, can help here, we need to publicize, to advertise, disseminate the wisdom of Kabbalah and show everyone that this is what brings the correction of the world. The connection of the world depends on the connection between us.

14. S. (35:46) Can it be said that learning Kabbalah means that we are walking on the path of Torah already or is there a need to reach a specific spiritual degree?

R. No, the study of Torah means the study of the actions by which we can approach him, we can come closer to one another as it is written, love your friend as yourself is the great rule of the Torah.

15. S. (36:15) By changing our intention do we see the world as different, should we change ourselves only?

R. We need to change our intention relative to everything that is outside of us, still, vegetative animate and speaking, but the main thing is to start it in the tens.

16. S. (36:40) How does the effort to justify the Creator influence the will to receive?

R. We change our intentions in this way. If I wish to justify the Creator, then I start by seeing where I do not justify Him, meaning I am in opposition to him and how can I justify Him? In other words, reaching equivalence of form with him so we would have the same work. We become partners with one another.

17. S. (37:23) What is the difference between accepting the friends as they are and love of friends?

R. Accepting the friends as they are does not mean that I love them, does not mean that I connect with them, it simply means that I understand their nature and I agree to exist with them. But it does not say anything about the connection, it means that I skip the antagonism between us, and the rejection and I understand their tendencies. I agree with the fact that they are like that, but connection is beyond that, it is the difference between not hating people and loving them. There is a difference.

18. S. (38:22) How does one give all the will to receive to the Creator and to others?

R. It comes after we connect between us, we see and understand what it means to relate correctly to others and to the Creator. By learning how to relate to the other, through that we also relate correctly to the Creator. That is why from love of the created beings we come to love of the Creator.

19. S. (39:06) Do we perform corrections only in the ten and also in our daily lives?

R. It is mostly in the ten. Because there we have a clear intention of coming to one desire that will connect us, and in this one desire, will be able to reach one desire of the Creator.

20. S. (39:40) When we seek to reveal the face of the Creator, to adhere to him, are we aware of what we are asking?

R. We're not aware of it that much but it is not too bad, it is like a baby who is crying his mother knows what he is asking for, the main thing for us is to connect between us and to cry out and ask.

S. Will the revelation be in practice, in feeling and under the answer of the Creator?

R. It does not matter with what, we will know then.

Reading Item 20: (40:23) Twice

21. S. (46:13) Is it possible to say that the Creator created in the second phase so we would develop the desire to turn to Him to be like him?

R. Yes but turning to the Creator is not the purpose of creation. The purpose of creation is to achieve adhesion with the Creator, to rise to the same level as the Creator and turning to the Creator is a means to reach His level. The Creator wants us to be like Him actually and we achieved this only by turning to him, but turning to him is not the goal, it is the means.

22. S. (47:12) It seems like most of the concealment is on how the suffering from the will to receive. Is there a way to accelerate the recognition of the second phase other than ever and connection?

R. No. To the extent that we identify and detect that the separation between us is the problem, the trouble, the bad and undesirable state, to that extent we turn to the Creator, and he raises us to adhesion. All and all our activities are very simple, very concrete, concise. We feel the bad, we have to detect the reason for the bad, and ask the Creator to cancel a reason and bring us to the good state. Which in us is expressed in adhesion with the Creator with the force of bestowing.

Reading Item 21 (48:37)

23. R. (51:50) This is what we see in most people, except for those who are beginning to yearn for spirituality.

Reader continues: “and those whose will to receive is strong…”

24. R. (52:46) Yes, this is how Baal HaSulam divides the whole of the human race into several kinds, those who yearn for spirituality and those who yearn for animate satisfaction or human lusts of all kinds or to knowledge. But in the end, that is the division that exists to begin with in each of us, In every person. When we are born and come to a state where we want to realize our will to receive, it is the inner drive that every created being wants besides sustaining itself: To what does it yearn as a human being who lives in this world? What does he yearn to satisfy himself with? Then we see that they have either animate passions or spiritual passions. In the corporeal passions we have food, sex, money, family, money, power, and knowledge and in the spiritual passion is to know the Lord your God. This is mainly the way it is. But of course throughout our evolution from generation to generation we are discovering that humanity is changing.

25. S. (54:23) What does Baal HaSulam mean by saying that the reason is the matter of the mind?

R. Where is it written? I want to go exactly by what is written.

S. Item 21.

R. Rav reads and explains: Don't let your heart go astray after the view of philosophers that say that the essence of man is an intellectual substance, matter, and his essence comes only from knowledge in them by which it grows, and they are their sustenance. Meaning it does not have anything to do with the intellect, the wisdom of Kabbalah too. What are we talking about? We are talking about the desire, our desire, and not even the desire but the invention on top of the desire. This is what we have to correct, this is what we have to arrange and connect among us, these intentions. We cannot connect the desires. Each of us comes from a different part of the system of the common system of Adam HaRishon and we cannot connect to the others except through intentions. There, we can be partners. There, we can be a group and with these intentions we operate. Each one from within his own desire. So do not think that the will to receive is really our soul. The soul we achieve is the desire to bestow, the intention, this is what operates. This is why he continues that the remainder of the body after the demise of the body depends entirely on the knowledge it acquired, until in the absence of knowledge it has got nothing in which the soul can remain. In other words we have to understand and know all the acts of bestowal specifically in these acts we put together above the will to receive, in them we achieve spirituality, similarity with the Creator.

26. S. (57:35) Following that question there is a contradiction on the one hand we said that the soul is the desire to bestow, it is only in this way because of the correction on the other hand the essence of the soul is the will to receive, so how to balance the two?

R. The will to receive in us has to be corrected with the intention to bestow, and with the intention to bestow all we can hear things, we can understand things, spiritually. Differently from what we have initially. The will to receive itself is the substance of creation. There is nothing in it. It all depends on the intention on it either to receive or to bestow. This is why there is a small will to receive with the intention to receive on the degrees of still, vegetative and animate which we do not take into account, these creations. They are not meant or intended for a correction. But the will to receive that already has a big will to receive, on the fourth degree, on the degree of man, it can become similar to the Creator, so it needs to correct itself with the intention from in order to receive to in order to bestow. This is what it has to do; then it will achieve its purpose of creation.

27. S. (59:22) What's the difference between the will to receive in the first state with the will to receive in the second state and the will to receive in the third state?

R. I see that we need to re-read item 21:

“Do not be led astray by the philosophers who say that the very essence of the soul is an intellectual substance, and it only exists through the concepts it learns that it grows through them and that they are its very essence. And the question of the remaining of the soul after their departure of the body depends entirely on the extent of concepts it has acquired.” Meaning the more we learn by this we seemingly erase our soul. It is totally not so because then it depends on a person's IQ on how he was born. It is also incorrect in terms of the truth because it is not about a person's essence; he can be very smart but very bad. …” until in the absence of the concepts there remains nothing to continue”, that is what philosophers think. “This is not the view of Torah. It is also unacceptable and anyone who ever tries to acquire knowledge knows and feels that the mind is a possession, and not the actual possessor. But as we have said, the whole substance of creation, both the substance of the spiritual objects and the substance of the corporeal objects is no more and no less than a desire to receive.” A desire not intellect, “...although he said that the soul is entirely a desire to bestow it is only through corrections of reflected light that it receives from the upper worlds, from which it comes to us.” Meaning it is not like the soul has some sort of an essence in itself, but to the extent that we acquire corrections on the will to receive, the will to receive by correcting itself, to be similar to the Creator's desire to bestow, it comes to the essence of the soul. I'm continuing, “yet the very essence of the soul is a will to receive as well, there is no substance except the will to receive in creation. And the only difference we can tell between one object, and another is only by its desire to receive, for the desire in any essence creates needs, and the needs create thoughts and concepts so is to obtain those needs which the will to receive demands.” Meaning all those things come up as a result of the desire. As human desires differ from one another, so do their needs, thoughts, and ideas. For instance those who will to receive are limited to beastly desires, their needs, thoughts, and ideas are dedicated to satisfying that will to receive in its entire beastliness.” meaning what it's drawn to, if it's drawn to the needs of the body is called ‘a beast,’ just like a beast all its thoughts, desires and concepts and everything it acquires are only about how it contains itself and satisfies itself. Although they use the mind and reason as humans do, it is however enough for the slave to be as his master. Meaning that their minds and hearts and all their qualities and everything, they direct them only to satisfy their bodily needs and it is like the beastly mind since the mind is enslaved and serves the beastly desire. Those whose will to receive is strong, mainly in human desires such as respect and control over others which are absent in the beast, which is why they can even risk themselves and work around the clock in whatever it is, they don't care as long as they can realize their desire, and their desire is to prevail over others, “the majority of their needs thoughts and ideas revolved only around satisfying that desire as much as they can, and those with the will to receive in the mainly for acquisition of knowledge, the majority of their needs thoughts and desires are to satisfy that desire as much as they can.” This is what we have in all the people in the human race.

28. S. (01:05:53) I heard you say that we cannot connect the desires but only our intentions. Now that our intentions are to be together, can we examine it before connecting with the intention to bestow?

R. We still cannot do it, we cannot distinguish in us quite the intentions to bestow. I think I have it, but I still do not feel the others. I need to have before me an object, a friend to whom I want to bestow. In order to bestow upon him I have to feel his desires which I want to satisfy. Then when I connect to the friend in such a way that I want to satisfy his desire, then I can also discover in me my desires, in which I am going to connect to the friend and satisfy his desires. Then we have a system, I the friend and now both of us are connected, and I satisfy him and to the extent that I satisfy the friend, as I satisfy Him, I become similar to the Creator with respect to him This is why then I will be called Adam; one who is similar to the Creator. Because I satisfy him just like the Creator satisfies us and by this, I discover how connected I am to the Creator because I receive from Him; the desire and the feeling itself, in order to pass it on to the friend. So, it turns out that this is as we call it “from the love of people to the love of the creator.” Because if I come to love the friend and I have to connect afterwards to the Creator and receive from Him the power, the desire, the feeling which I will be able to pass on to the friend. Because for myself I do not have this desire, this feeling and therefore this is how we have to see this condition “from the love of people to the love of the creator.” I cannot have connection with the Creator, a substantial real connection, unless I first of all connect to the friend. Where I want and can pass it to him, convey to him something for myself, some feeling. This is how we should all be connected in the common system. Then I need the Creator to help me make contact with the friend and pass on to him; the filling, and likewise each one to everyone, and we will return to the system of the corrected Adam HaRishon.

29. S. (01:09:40) There are corporeal desires, yes, this is the essence of our nature, the will to receive. The question is there are corporeal desires of the friends and corporeal desires for me in order to change them, to spiritual desires, to a soul like Baal HaSulam writes. I need to take my friends' desires and not my desires. Is this correct?

R. Yes. Yes, this is called the incorporation that we learn about in the Preface to the Wisdom of Kabbalah: that I have to connect to the desire of others, and I incorporate him inside of me and I begin to work in order to fill him, to satisfy him. Yes.

S. To be more precise, my personal desires are as Kabbalists write only on the level of necessity, so I will be able to exist?

R. This is different. The fact that you have to tend to your body, to your beast, it has nothing to do with spirituality. You have to work for it, to the extent that it can exist; so that above it you can also tend to your connection with the friends. They are unrelated. It is a necessary condition because we exist in this world.

30. S. (01:11:24) What is the meaning when he says “enough for the slave to be as his master?

R. A real slave, a real servant wants to do everything that his master wants him to do. This is why he completely annuls himself before the desire of the upper one. That is what it is about.

31. S. (01:13:13) If I want to receive pleasure from the intention to bestow, is that selfish?

R. Yes.

32. S. (01:13:38) What is the advice for a friend who is doing all the actions externally he works with the friends but does not have an inner feeling, what to do?

R. Keep going and pray.

33. S. (01:14:03) It says that all the matter of the regenerated creation both the spiritual objects and the material objects is no more or no less than the will to receive, what is the meaning of the matter of the substance of the corporeal matter?

R. That their intentions are in order to receive and on the degrees of still, vegetative, and animate and the substance of spiritual objects is one that can reach the intention to bestow.

S. So only in the intention but not if I see a car or a house and I want it.

R. No, how is that related?

S. Just to understand.

R. Your desire in order to receive or an order to bestow determines whether you are in the corporeal world or the spiritual world. What does that have to do with a car or a house? I do not understand.

34. S. (01:15:15) You said that I fill my friend. What is this action?

R. When we reconnect together to being a corrected vessel of Adam HaRishon so we will all have to convey to the others what they need, the light that corrects and the light that fills and it will be like this in the whole of the comment vessel. In this way each of us becomes like the Creator, connecting everyone and filling everyone. Then everyone will have the same corrections, this is how we come to the general correction.

35. S. (01:16:12) What does it practically mean for us to correct our will to bestow and not the will to receive?

R. Try to examine yourself all the time how you are working, whether you are working and relating to others with your intention or desire and you will see. Desire is desire and intention are intention.

36. S. (01:16:44) Can you give us an example, how to distinguish between an intention and a desire?

R. First of all, I will have an intention to support the friends, connect with them, to incorporate in them and accordingly I choose by what desires and what exactly I can do to realize this intention, the intention comes first, that is the main thing. As much as I can ascribe the desire to it then I will.

37. S. (01:17:24) What does it mean to add desire to the intention to incorporate in the friends?

R. That first of all, I am drawn to the connection with the friends to support them and then I examine how I can practically do it. It is like in our life, first we have a thought then we have an action. It is the same here, the intention and then the action.

38. S. (01:17:54) What is the end in tenancy to desire in them called a desire but an intention?

R. Because you are not practically realizing it. Intentions are without, if it is without realization, it is like spirit, wind, something that has no life.

39. S. (01:18:25) It is written that anyone who tries to acquire intellect sees that it is not the essence we learn, that in order to correct the heart we need the right thoughts, how to develop such a mind that serves the Creator?

R. A mind or intellect, it develops only to the extent that we are devoted to the group, in the group and the connection between us we get the mind. About this it is written, that is not about the wise who learns. If a person wants to attain spirituality, spiritual mind without connection, he will not be able to do that, the main thing is only through the connection.

40. S. (01:19:14) What is that soul that remains after the body dies?

R. We will talk about this. It is still early, why are you thinking about this? We have to reach a connection between us and not the dying of the body. The dying of the body happens when a person is incapable of doing any spiritual work. So it has nothing to do with this world.

41. S. (01:19:55) What is the essence of separating between the desire and the mind because they both belong to the will to receive?

R. They do both belong to the will to receive but there is a desire which is the essence and there is the mind by which you can change this desire.

S. Is it possible to look at the mind from the side?

R. Yes, of course.

42. S. (01:20:25) If in the third state and we are promised to reach it with awareness why do we need all of the suffering and how to prevent it?

R. The suffering has failed to the extent we are not equalized with the flow of the correction, if I am in the flow of correction, I do not feel the correction. On the contrary I feel that I am drawn to the goal and from there I start getting both the light that reforms and the light that shines to me from behind and in front.

S. Why do I do this suffering to begin with?

R. Because without suffering we will not know how to advance, our whole work is suffering, it is like when I am sitting now, I am also suffering. I am suffering from being limited, I do not want, but our whole reality is suffering. By the suffering, we aim ourselves better and better to correction until I am 100% in the same direction as correction, then I stop feeling the suffering. This suffering is like a compass, it turns me around so that I could be exactly aimed at the goal.

43. S. (01:21:55) So how do I know what the friends want if they do not show me actions?

R. You should justify them and imagine to yourself how much they are all in a flaming heart, a desire to connect between them and you are canceling because that is the way you see it, you just do not see how much they are all on fire.

44. S. (01:22:32) Why is the plea to the Creator important in our development and what is it build in us?

R. The question, the answer of the Creator does everything to us, raises us to a higher degree, opens the horizons for us, gives us the strength to realize that degree, which is being revealed, the answer of the Creator reveals everything.

S. The plea to the Creator, why is this important in our development?

R. The plea to the Creator is important to our development because it is a material by which I reach correction with. It is a desire which I want to correct.

45. S. (01:23:21) It is written even though we have not reached the third state, yet we are still lacking time, but it still doesn't flaw anything. What does it mean that we are lacking time?

R. That we are under pressure, that we are not in correction yet.

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