Morning Lesson February 5, 2022 Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Part 1:

Introduction to the Book of Zohar

1. Rav’s Introduction: Yes, after I studied with Rav Hillel that Rabash let me study with him then I reached his seminary, I studied with him for about 3 months and that teacher that he assigned to me was called Hillel, he said that Rabash himself wants to talk to you, he wants to teach you something. So after our lesson you should go to him and see what it is that he wants to tell you and when I came after the lesson with Hillel, I came to Rabash, it was in the same building but in his room he was sitting in his room in his study and he said let's study and he opened up before me this introduction, the Introduction to the book of Zohar and he started to read and we studied the maybe for an hour and then he said let's continue another time and then this is what happened at a few times.

Until I started to feel that I do not understand, I did not understand what it is that we are studying, superficially of course I knew the words and the sentences but what it is that Baal HaSulam wants to tell us with these words, no. This was very difficult, I could not comprehend. What do I try to say, it is not that it is difficult or easy but it is specifically Rabash shows in the introduction to the book of Zohar which he started to study with me and what I studied with Rabbi Hillel I've already studying the Preface to the Wisdom of Kabbalah so let us study in parallel these two introductions. Because the Preface to the Wisdom of Kabbalah is also an introduction, it is one of the introductions, and the introduction to the book of Zohar is also very important. So let's study it, write down your questions and ask your questions and in this way we will go forward. As much as possible try that the questions would be close to the text but actually you can ask anything.

Reading Introduction to the Book of Zohar (03:41)

2. R. (05:39) Yes, these are the questions that the Baal HaSulam wants to scrutinize first of all in this introduction and also you will continue the scrutiny from there, are these questions clear to us. I do not see any question marks coming from the friends. Okay, so let's see question number one; what is our essence, that is who we are, what are we, where are we from, what purpose are we, what is the essence of our nature. If all of the manners of the qualities in us, what is our essence, what is our role, what is it that we have to do, for what purpose are we created, what does the Creator want to take us through all kinds of steps, cascading that we are part of, what is our role of this process?

We are the wisest, the strongest in the whole of reality as we can see for the time being and so what is our role that apparently should influence the rest of reality. Meaning that we are not asking only about ourselves but also in respect to the still, vegetative and animal levels or some other form of reality that we are not familiar with. The third question, when we examine ourselves, we feel ourselves, that we are corrupted and lowly and it is indeed so. We can see ourselves how much physically, psychologically, emotionally in all those forms we are not strong but we are very weak. Also we do not know who we are, what we are for and so on. So we are quite weak in our emotions, intellect, understanding perception of reality or knowledge about reality, in our self-realization.

So when we see this, when we see ourselves this way and we are told that we are created by the upper force that is highest than high, None Else Besides Him and He created us in order for us to actualize some exalted role so we do not understand what do we have in that role. How can we realize something because with those qualities that he created in us we are completely not suitable for any such role. I cannot promise, I cannot guarantee that I can behave this way or that way, we can see how weak we are, how much I am not obligated to do anything. This is how I am because nature is managing us and it throws us from one end to the other each and every moment and how can we have any role where I am in control of my nature, of my surroundings, that's I am about to change something and arrange reality and correct it. How can that be? I need to know the beginning, the middle and the end, the whole of a creation and all the forces operating in it and how I can manage these forces, with what purpose, with what qualities should I be equipped with in order to do this.

What is our role therefore, so why is this that in order to keep our role to be above the whole of reality we discover ourselves more and more, how much we are corruptible, contemptible, lowly, how much we are not able to keep anything. Why was this done this way seemingly in an opposite form? What can we expect, the demand from creatures like us and how can that be that with all the still, vegetative, animate and speaking and we ascribe to the speaking degree and we are the most weak. The Creator created us this way so how can that be that he created as the crown of creation, as the highest degree in creation and we are discovering ourselves that we are the lowest degree in creation. That the still, vegetative and animate the upper force works in them without any mistakes. They do not err, do everything that nature or the Creator dictates to them and we do not. We have in us some kind of evil inclination, we have in us all kinds of qualities that we are not able to cope with them.

Meaning in us something and its opposite, there are two opposing forces in us and we exist between them truly in a state which is a dire state, not worthy of anything and even more. Question number four; our mind, our intellect asserts that he is good who does only good, there is no higher than him. So how can he create so many creatures that suffer and organize all through their lives and suffer because of Him creating them this way and they live in agony at the way he created and manages them. Then we say about him that he is good that does good so how can he be good that does good if we feel through history when we look and we see there is nothing good in it for anybody. That still, vegetative and animate they only suffer, they cannot quite digest it and understand, perceive what is happening to them throughout those thousands of years of evolution. We human beings who do grasp the process of evolution, we suffer even more, on one hand we hear from the Sages that the upper force is good and does good, on the other hand we see how much the whole of mankind is suffering through thousands and thousands and thousands of years of development.

What are we developing towards, worst states? So this is why he asks how can we say about the Creator that he is good that does good, even more than that, how is it possible that from him who is eternal, that he created something that is finite and it dies, it is mortal. How can that be that from the eternal and whole emerges such actions that are not eternal and not complete and they suffer throughout their whole life, through the whole historical development. So these are the questions and of course we can open them up and talk about them a lot but clearly this is how it is. I see that you are not adding any new questions to that so let's move on.

3. S. (14:59) It actually feels that there are even more questions, how can this be, it feels as if the chance that we will wake up to ask about the Creator is minimal, it is almost zero. It is as if the entire creation is made so we could not reach the Creator. If you look at reality, I cannot even express it in words.

R. Okay.

4. S. (15:38) Yes, it is clear that is not even a thread of a beginning of an opportunity to give answers to any of these questions. So why does he ask it so we should understand how much we do not understand?

R. This is his style and in general it is the style of the Sages, that if the person does not have a question then you cannot talk to him about anything so here he wants to evoke us so we arrange expectations, our questions that we seemingly come to life, to the Creator and it would be clear to us what it is that we want to ask and scrutinize. He always starts from questions and then he answers them because this is the way, through questions and answers, this is how we actually scrutinize everything in life.

5. S. (16:45) What abilities do we have to answer these questions?

R. Yes, this is also a good question, although I don't think there is a need for it but nevertheless these are questions and there is room for them.

6. S. (17:15) In the past I asked you how the Creator being so good, creating something so evil and you answered something, that there is existence from absence. I have this gap in my feelings and I do not understand how to bridge this gap?

R. This does not pertain to the question he is asking, you are asking about how do we attain, achieve it but he is asking from above.

7. S. (17:52) It is felt that these questions have tremendous power because most days we go by without asking these questions. How does it serve the purpose of creation that there is a force that always makes us forget about these questions of truth?

R. We always wake up with additional questions that are more and more existential, important, great so that this would bring us to the solution. Eventually to the all-encompassing general solution and therefore in this article, in the Introduction to the Book of Zohar, Baal HaSulam starts with questions and then bit by bit he comes to the solutions, the answers because this is the right approach of a person to his existence and his life.

8. S. (19:04) You said that if there is no question there is nobody to talk to, what does it mean that we always have to think about questions?

R. I didn't say it so but everything stands on questions and from the questions you come to answers and then again a question and then again an answer. This is how we reach development and the revelation of the creation. We, in contrast to the still, vegetative and animate, the human, the speaking wants to bring itself to be similar to the Creator. How to do this, through questions about the Creator and answers about the Creator and this is why the Creator himself, Boreh, is called come and see. This is how we attain him and by this we attain the whole creation, we attain ourselves, our role and everything is included in the revelation of the Creator to the created beings. The Creator comes entirely from the desire to bestow and the created being is entirely the desire to receive and he develops a desire to bestow on top of the desire to receive in order to attain the Creator. This is how the person reaches a state where he reaches the Creator.

9. S. (20:30) These questions have to awaken anew in us or it is only at the beginning of the path?

R. We need to live with these questions of the time in each and every moment we have to find answers to them. We learn from the wisdom of Kabbalah that the answers we get specifically out of us delving into the questions and from the questions, we arrange them correctly, we raise a prayer and then we get answers from above, MAD. This is how we build ourselves more and more until we reach the degree of the Creator. When we stand, when we insist on all of the questions and every answer that we receive builds in us even greater questions, this is how from below up we rise until the end of correction.

10. S. (21:37) One of the questions in me sometimes, many times is that I see that parts of mankind suffer and they go through torments and they say that no one gets more than he can handle. I guess the answer is that I have eyes but I do not see. Why does the Creator show me that people suffer so much and it is impossible that this is happening for the sake of correction I mean I’m even talking about history this is one of my questions.

R. This is in order for us to truly be able to reach the great question of who is the force that is managing us, and how can we justify him? If he can justify this force then we are called righteous and this is how we will solve the great question of what is it all for, what is our essence, what is our role, what are all these things so it would be solved by us attaining the root because by attaining the root we attain everything. Even those profound questions will get answers and will be revealed along the way and after all the questions that can be resolved only at the end of correction. Then we discover the higher light that fulfills the whole reality and this is the answer, when we get answers for all of our questions but again this is why you see how he starts the introduction. He says in a very simple way that in this introduction I would like to clarify matters that are seemingly simple those things that the everybody fumbles with, everybody understands them and can ask about it and much ink has been spilled attempting to clarify them that many wise people all over the generations investigated them, engaged in all of these questions yet we have not reached a complete and sufficient knowledge of them because we are still with the same questions. So what does he want? He actually wants to say that he has the answers and he has a way to reach those answers and seemingly he commits and he says I wish, I would like in this introduction to clarify these questions and to bring you to a state where you through this text, through this introduction you can reach the answers, the solutions and even though for thousands of years and thousands of people have engaged in them and did not reach any solution we will try to reach clear solutions for all of these questions and along the way we will also scrutinize that all of the other questions are included in them that there is no more than those five questions.

11. S. (25:13) The question here in the beginning is, are things so simple as he says?

R. Yes. Actually in truth there are no things more simple than talking about lights and vessels about the desire to receive which is the matter of creation and the fulfillment of this desire to receive which is the higher light, there is nothing more simple because we reach something that is simple and it is also a simple light that is scrutinizing these things but however because we are confused, we are frustrated, we do not know who we are and how we should think and hear and see and scrutinize and for us these simplest things are the most difficult, and until we reach the higher simple light filling the whole reality then for us this is the degree of Ein Sof as the Ari writes. That before the created beings were ever created the simple higher light was filling up the whole of reality. But for us in order to reach this we have to solve along the way many problems and all these problems are because there is a contradiction between us and creation itself and this was done deliberately in order for us by solving these problems between us and creation we would be able to understand who we are, who is the Creator is and how we can reach understanding him feeling him and by this we acquire new vessels and intellect and emotions and we start to understand from one end of creation to the other end above space and time and all of these actions that seemingly occurred here in the whole of reality but rather we will rise above that and then we see that the whole creation from the Creator's place, where there is no time, no place, no operations everything exist in one single simple light that fills the whole of reality.

S. So maybe out of this I can strengthen myself and the friends and we say that from here exactly from what you just said, from here the Creator is good that does good like he wants to teach us the whole of creation?

R. You can say that also whatever you say I can say that I agree with it so let's study.

12. R. (28:34) Item two: in order to fully qualify all this we have to make some preliminary enquiries meaning in order to scrutinize even the questions and also the answers to these questions that we have read, we need to make some preliminary enquiries and not that God forbid, since it is forbidden to enquire in the Creator himself of which we have no thought or perception ​​whatsoever, we have no thought our perception of him himself so he cannot explore research him because we do not have the intellect to explore him. We can explore things that we can make an inner model of inside our mind so that if I look at something, let's say that here there is the computer mouse. I look at it and I can say this is working this way that it has some color and it looks like this, it has a certain functionality and so on. I cloth in it, I dress into it or over it and then it enters entirely into my thought and this is why he says that we are forbidden to explore and research the Creator because of his self or his essence no thought or perception can receive him whatsoever we cannot bring him into our thought and start investigating in this way or that way.

We have no thought or utterance of him he is above that as we can see this with animals let's say that I am wiser than the animals not in my instinct but in my intellect so there are things that I can see how much they understand how much they stop understanding and they cannot develop further and I am about that it is the same with us compared to the Creator we have developed to a certain state as he created us but not above that. This is why it says that our thoughts cannot perceive Him whatsoever and we do not have any thought or reference of Him. We cannot explore Him and in that we are limited but there we are commanded to acquire or enquire where the enquiry is a commandment not only that it is possible but it is necessary for the person to enquire meaning the enquiry of his actions he is as it is written in the Torah that know the God of your father and serve Him and it is also written in the poem of unification that by your actions we know you.

We have to remember we can get to know the Creator only according to how we discover his actions. There are his actions this is as ourselves as much as I am build a certain way I be if I feel reality in a certain way, the way that I relate to reality, the way I feel reality relating to me all of this the Creator made it so and out of what he did I can understand as much as I can understand this is how I can get to know him. This is called by your actions we know you. This is why in the end all the enquiries we have our enquiries about the man himself and out of men out of how much man develops and changes himself out of that we will be able to get to know the Creator.

Enquiry number one is how can we picture a new creation meaning something new that is not incorporated into the Creator before he created it. How can this be that creation is new so what was there before the Creator created it? When it is obvious to any observer that there is nothing that is not incorporated into the Creator so what does it mean that there is a Creator and besides him that is also creation? Seemingly creation doesn't exist inside the Creator as if he is lacking, it’s not in him? Common sense also dictates that how can one give what one does not have? So how can it be that the creation does not exist inside the Creator and it emerges from him nonetheless.

Enquiry number two. If you say that from the aspect of his almightiness he is almighty so he can create existence from absence even from zero he can do anything, to create something new that is not existing in him. How can that be that there is something new outside of the Creator something he created, however it does not exist in the Creator himself then comes the question what is this reality which can be determined as having no place in him in the Creator at all but it is completely new? What can that be, what reality can this be that does not exist in the Creator and it is not that he is lacking because of that and he nevertheless decided to create this reality so through it he could relate the whole of reality, all the created beings? So enquiry number two again, if you say that from the aspect of his almightiness that he can create existence from absence even from something that does not exist he can make it to exist, meaning something completely new that does not exist in him at all in himself then arises the question what is this reality which can be determined that it has no in him but it is completely new. What nevertheless is this which does not exist in him and he had to create this so it exist outside of him, meaning that apparently this is something very important and if it is important and why is it not existing in the Creator to begin with and if he decided about it that it is so important for him and it does not exists in him how can it be that suddenly it becomes important and he decides about it that he needed to create it?

Third inquiry, the Sages had said that the person's soul is a part of God above so there is no difference between him, the Creator and the soul except, meaning that there is a difference that the Creator is the whole and the soul is a part of it. They compared it to a rock, meaning it is like a rock carved out from a mountain, it was cut from a mountain and there is no difference between the rock and the mountain except that one is the whole and the other one is a part.

What is the difference between the whole and the part? That we have to ask. It is one thing that a stone carved from the mountain is separated from it by an ax made for the purpose causing the separation of the part from the whole but how can you picture this about the Creator, that he would separate a part of himself until it departs himself and becomes separated from him, meaning a soul, to the point that it can be understood only as a part of itself. How is this possible that from the Creator some part is cut off and this part is supposed inside the human being and it exists there is a part of the Creator so is the Creator lacking this part? By what is this soul that enters the person from the Creator is differentiated from the Creator, severed, distanced from the Creator by what does it exist in the person, how does the person sustain the soul, hold it so it doesn't run back to its place in the Creator? These are very special and profound things.

Enquiry number two, if you say that from the aspect of his almightiness the Creator can do anything, he is not limited at all, he is not compelled to do anything. Of course he can create existence from absence of something new that is not in him completely outside of him he is creating, it is not in the Creator so there arises a question, what is this reality which can be determined as having no place in him at all but it is completely new? How can this be such a thing that something is lacking from the Creator and he decided that this is something very important, this is reality and he created it. And it exists and the Creator sustains it even though it does not exist in him. So is he lacking this part or not? This is a question.

Enquiry number three, the Sages said that the person's soul is a part of God above so there is no difference between him and the soul except that he is the whole and the soul is a part. It is compared to a rock carved from the mountains, there is no difference between the rock and the mountain except that one is the whole and the other one is a part. Thus we must ask it is one thing that a stone carved from the mountain is separated from it by an ax made for that purpose causing the separation of the part from the whole but how can we picture this about the Creator that he would separate a part of himself until it departs and become separated from him meaning of the soul to the point that it can be understood only as a part of itself? Meaning a part of the Creator called soul is inside man by what it is carved from the Creator and by what is it entering, in what conditions is it entering the created being and exist in it, in the created being? You see that there are so many questions here they are profound questions, well he will probably want to scrutinize them so let's continue.

Item three in the introduction enquiry number four, since that chariot of the Sitra Achra, the other side and the Klipot, shells meaning that system which is entirely opposite to its essence from the Creator it is completely in order to receive it is so far from the Creator at the other end from his holiness and this is such a remoteness this is inconceivable it is truly opposite the qualities of the Creator and the quality of the desire to receive. How can it be extracted and made from holiness this opposite from the holiness of the Creator much less that his holiness would sustain this, all these qualities that are opposite, that are in hatred to him. A desire to receive and a desire to bestow are opposite and still the desire to bestow in the Creator is what sustains, keeps alive the desire to receive in the created being, holding it until the created being nonetheless can correct itself.

The next enquiry, number five, the revival of the dead. Since the body meaning the desire to receive is so contemptible that immediately at birth it is doomed to death and burial. The desire to receive it does not have to exist forever only as long as it helps the desire to receive to invert itself to become the desire to bestow, to correct itself.

I am repeating it, enquiry number four. Since the chariot of the Sitra Achra, the other side and the Klipot, the shells is so far the other end from his holiness until such remoteness is inconceivable how can it be extracted and made from holiness, the Creator much less that his holiness can sustain this.

Enquiry number five the matter of the revival of the death since the body is so contemptible the desire to receive is so contemptible that immediately at birth it is doomed to death and burial and moreover the Zohar says that before the body rots entirely meaning the desire to receive does not, it's not, if it is not completely rotten the soul cannot elevate to its place in the garden of Eden when there are still remnants of its evilness in it therefore why must it return and rise at the revival of the dead if it is so evil and we are so struggling, so much struggling to cancel it, who cancels it? We reach a state where it is dead that it has no power anymore to disturb us so how can that be that after we canceled it and we made it to a state that the desired received is dead there is the revival of the dead that all these desires that we have canceled completely resurrected and they live again. Would the Creator delight the souls without it, this desire to receive that was made and that has rotten and died? Even more bewildering is what our Sages said that the dead are destined to rise with their flaws meaning all those desires to receive that are completely rotten, completely canceled so they rise and they rise with their flaws. How can they arise with their flaws? If we discover this flaw it is dead already. It is like dust, now they rise together with their flaws. What for? So they would not be mistaken for another. And after that he will cure their flaws, the Creator himself will cure their flaws. We must understand why the Creator should mind that they would not be mistaken for another to the point that for this he will recreate the flaws and then he will have to cure them. These are very, very, well not clear not understood things there they are still very far from us so we do not understand their essence.

The next enquiry is number six. Regarding what our sages said that man is the center of reality, that the upper world, this physical world and everything in it were created only for men and obliged men to believe that the world has been created for him. It is seemingly hard to grasp that for this trifling human whose value is no more than a whisk compared to the reality of this world and if you compare ourselves to the whole universe how small we are, much less compared to all the upper worlds whose height and sublimity is immeasurable the Creator has troubled himself to create all this for men, all of the world all of this reality divinity everything exists only to raise this man to bring him through the corrections and the resurrection and the eternal reality. What is going on here in this reality, what is this for that the person has to reach this final correction and also why does men need all this, this reality he is in this reality against his desires. The person does not feel that he needs this, he doesn’t have a deficiency for it. Even this reality is against his desire. These are basically all of the questions that Baal HaSulam asks. Later he starts answering them so do we have questions to add to this? I can see that you agree with everything.

13. S. (50:02) What is the difference between a question and inquiry because the inquiry seems to be additional questions?

R. There are questions and there are inquiries, yes. Because in the inquiries we can inquire as if we have the means in order to understand the question, and then get the answer.

14. S. (50:32) I do not understand the difference between the first inquiry and the second inquiry, it seems the same. Can you explain the difference between them?

R. No, there is something very clear in inquiry number one, how we can picture a new creation and in inquiry number two we are talking about the Creator already. Meaning the first inquiry is the creation and the second is about the Creator.

15. S. (51:33) What does it mean a new creation? There a creation without the created beings or with the created beings? What does it mean creation is new?

R. It is renewed meaning it did not exist before the Creator created it, it’s very simple without philosophy. There is a force, there is an upper force that decides what to create and how to create it. From this thought called the thought of creation comes creation.

S. Before there was such creation what was there?

R. Before that only an upper force.

S. So there was a reality that some reality existed without creation?

R. As the Ari writes at the beginning of The Tree of Life, that before the created beings were created and the emanated beings were emanated a simple light filled the entire reality. This is about Malchut of Ein Sof. So Malchut of Ein Sof is not a created being? No, it is still not a created being. A created being is some oppositeness of form with the Creator, some difference of form from the Creator

16. S. (53:09) He mentioned the death of the body. Does he mean that we die all together or that we become disconnected from the will to receive?

R. The intention here is about disconnection from the will to bestow. And connection to the will to bestow is called the revival of the dead, the return from death to life. Life and death when we talk about our biological bodies is not mentioned here at all.

17. S. (54:05) I would like to ask, this recognition that the Baal HaSulam talks about. About the will to receive what does it mean that there are also others? Does it mean that we have to be completely corrected or there is a part in this desire that has to come back?

R. We should correct all our desires to receive, so they will all be under the intention in order to bestow, very simple. Take yourself and start examining each and every desire that awakens in you, that you can identify in you. Is it aimed in order to bestow through the group to the Creator?

18. S. (55:18) In point number four he says that the soul is a part of the Creator. He gives the example of the mountain. Will we one day become free and liberated from the dependency on the Creator?

R. This is a philosophical question. What does it mean to be dependent on the Creator or not? I would rather not talk about it now, it will confuse us. We cannot distance ourselves and leave the Creator. We discover on the one hand our bigger and bigger dependency on Him and on the other hand we discover more and more freedom from Him, liberation from Him. Moreover we discover how much we start being seemingly His host, His manager. Whatever we ask He will do. This is how we basically reach spirituality, and we are in spirituality. And we control spirituality by as it is written “the righteous prays and the Creator carries it out.” We’re reaching a state of “my sons have defeated me.” Where all our desires are accepted in the Creator and He is the one who executes. And by this we give Him contentment. Specifically by us giving Him a place to work, to perform actions of bestowal. Because without us, without us asking, demanding of Him to do actions of bestowal He has nothing to do. He out of His will to receive is nothing, from His will to bestow, 100 percent. So for Him to perform actions of bestowal to us by our request and demand, for Him this is the biggest pleasure. This is why you will gladly say “my sons have defeated me,” they demand of me to do actions of bestowal. And I am happy to carry them out because that’s basically the only thing that I can do, want to do and enjoy doing. We should think about it and talk about it but this is how it is. Meaning we start here to rise above the Creator seemingly when we in our reflected light do our actions and give the Creator room to work. And then the Creator will have work and this work for Him is the rest and the joy and the pleasure. Contentment.

19. S. (59:21) Where do we depend on the Creator and where are we free from Him?

R. We depend on the Creator in everything that even could be. But reaching the Creator and demanding of Him is only possible through the group. And then through the group we format ourselves, we organize ourselves as the created being that can turn to the Creator, demand of the Creator, receive from the Creator and to give to the Creator. Meaning the group is this same format, the same pattern, the same mold by which we all organize ourselves in the right way with respect to the Creator. And that is why we can bestow upon Him and make ourselves as ones who can receive from Him.

20. S. (01:00:37) Who is ‘we’ in this context? It is not the soul. It’s a person who has a soul?

R. In the meantime you can accept it whichever way you want. Later we will be more precise about it.

21. S. (01:01:01) The text says when the world was created it was not a part of the Creator but the soul is a part of the Creator. How do we know these things?

R. We know these things from Kabbalists and we will learn what they teach us as meticulously as possible according to their recommendations. And then we will be able to understand and attain what they attained.

22. S. (01:01:53) It comes from your words that the Creator had no choice but to create the world because without receivers there is no meaning to bestowal. Is it so?

R. Yes. If the Creator is the will to bestow then He had no choice but to create from the will to bestow a will to receive and to bring it to a state where he too will be able to bestow as Himself. Yes. According to our intellect, according to our reason that is how it is.

S. So it turns out that maybe this reality is reality number three and it wasn’t created just once?

R. Do whatever you want, think the way you want, it doesn't matter. What I recommend is not to speculate but just to go simply as he writes. And then bit-by-bit your brain will expand, it will go deeper, become deeper and then you will be able to correctly depict this spiritually rather than intellectually.

23. S. (01:03:25) Why is the scrutiny of the role of the created being so complex, so complicated?

R. It is complicated because it has all the qualities of the Creator in the opposite manner and they're concealed and he should discover them bit by bit. These are the qualities of the created being. And also as he discovers them he discovers them by actions that are not characteristic of him, are not typical. These actions are self-recognition, self-feeling through connections with others, with the environment. That is why there is a problem. There is a problem about the creative being that he has to go through many stages of development, yes.

24. S. (01:04:34) Why is it that when we see all these inquiries and questions it awakens in us a great deficiency and great desire?

R. That is very nice. That is very nice that these inquiries, these questions awaken in us a lot of questions, doubts, confusions, thoughts, because by that we develop. By this we develop. It is only that there is difference in all kinds of methods of science or philosophy and the wisdom of Kabbalah. The difference between them and the wisdom of Kabbalah is that in each and every wisdom or philosophy we use our intellect. In the wisdom of Kabbalah we use rather than our intellect completely, we use our desire to resemble the Creator. And then we need the group. And through the ten in the group we bit by bit reach actions of bestowal, mutual actions in the group. And out of that we come to such actions of bestowal to the Creator. And it isn't possible that we will be able to do something to the Creator but only through the group. That is why on the path we have quite a few confusions. How to do it with respect to myself, to the group, to the Creator? What actions are actions of bestowal? Many confusions. But all these confusions are ultimately scrutinies that we have to as fast as possible scrutinize and move on.

25. S. (01:07:07) So can we force ourselves in the ten to make all these scrutinies and inquiries and how?

R. Of course. Through the connections in our ten we build in each and every one and all of us together vessels. And with these vessels we advance to build between us that mold by which we will scrutinize the entire creation. In the center of this mold if we can say this, we will scrutinize the Creator as well. That is why the Creator is called come and see. Make up this mold or template and scrutinize the Creator in it. That is called the created beings build the Creator.

26. S. (01:08:12) In the beginning of the way, I had many questions, yearnings, but after years of investing each and every day the deficiency disappeared. I'm still very active in the lesson, in dissemination but I don't have a true deficiency. How do we achieve it?

R. This work we should already expand our vessels for by envy, lust and honor. We should read articles by Rabash about that and see how we can expand our vessels. We have to take care of that.

27. S. (01:08:50) Why do we even need all these inquiries?

R. Our desire is to know, to attain our King, the Creator. That is basically the only question that man wants. Man wants to reach the Creator, he wants to grab hold of Him like a child holding onto a toy. That is it. We want it. The only problem is that we like children will throw this toy away and run to a different one more and more. That is how we will be confused and ultimately we will not attain anything. Or, we, by the right environment, the group, study with a teacher, we can always be aimed, yearning to attain Him. We need to hold it in our hands.

28. S. (01:10:14) If the Creator is wholeness how could He create something that is new?

R. This is a question about the Creator. The wholeness of the Creator was lacking nothing except to create the created being. The created being is called man that comes from a broken shape distanced from the Creator, shaped until he becomes in a shape that resembles the Creator. That is what the Creator was lacking and that is what we will read soon in this article.

29. S. (01:11:05) What does it mean that man brings back a soul?

R. The same light that used to fill all of reality distanced itself from the created being and by the actions of the creative being we again return that light to fill all the vessels. This is the meaning of the light ultimately distancing itself. The size of the middle point as we learn in Tzimtzum Aleph then returns and fills the entire Malchut of Ein Sof.

30. S. (01:11:54) What is the axe in spirituality that separates the soul from the Creator?

R. The will to receive. The will to receive that is in the created being, inside the created being. This will to receive is what separates the created being and the Creator. If we make this will to receive to be in order to bestow then it is the opposite. By that we bring the will to receive back to the Creator. And more than that because it is the will to receive in order to bestow. By that we crown the Creator in our crown, the will to receive that has become in order to bestow.

31. S. (01:12:51) We read that Baal HaSulam writes that the soul is a part of the Creator. How can it be that the soul that has the quality of reception be a part of the Creator who is bestowal?

R. It cannot be a part of the Creator to begin with because He created it, existence from absence. However when it returns to be receiving in order to bestow then all of its reception becomes bestowal and even bigger than if it had been to begin with built with this material of bestowal. Because receiving in order to bestow enhances the force of bestowal specifically by its coarseness. And it turns out in this way the created being is rewarded with being as Keter over the Creator.

32. S. (01:14:05) So actually so long as man is only in the will to receive he is not even a created being? Only in the will to bestow does a man begin to exist as a created being?

R. Yes, the more we acquire a will to bestow and build our structure that is entirely a will to receive to resemble bestowal, by that we make of ourselves the form of Adam, resembling the Creator.

33. S. (01:14:32) What is special, why did we start studying this introduction now?

R. We reached a state that we have to do it. We can already understand the introduction and discuss it and demand, and it will very much help us. It will tie us both together between us and also with everything we have learned thus far into one bundle. I am very happy to receive these nice questions from the women and I thank you. You help the men very much and I thank you very much. Don’t let go of this work. We need your push, your awakening to more and more awaken the will to receive in us, to advance in us. Thank-you very much.

34. S. (01:16:04) How can we ask questions about the Creator? Why is there no revelation of the Creator? What should we do to avoid falling into judgments here?

R. Ask. Whatever you have is what you have. Ask and we’ll see. We will see later what we can and can't answer. Like he tells us here in these questions and inquiries, he is not finishing there he just wants to teach us how to relate correctly to all of creation that the Creator created. And with that we will get to know the Creator.

35. S. (01:16:58) Does the Creator have any meaning without a created being?

R. There is no Creator without the created being and there is no created being without the Creator. We can only talk about the relationship between them. One is clarified through the other.

36. S. (01:17:29) Why does Baal HaSulam say that we are parts of the Creator, the Creator is completely opposite of us?

R. It is not talking about us. I'm sorry to let you know that you are not part of the Creator, you are simply non-existent yet. Your will to receive when by your actions by your efforts it will become in order to bestow it will be similar to the Creator and thus part of the Creator. And according to the intensity of that part you will be called Adam, from the littlest to the greatest intensity.

37. S. (01:18:21) Without the renewing creation Malchut Ein Sof would exist but wouldn't be able to bestow and the Creator needs us to bestow in order to perform the correction of creation?

R. I am sorry but we are not learning this right now. You can tie to this the whole wisdom of Kabbalah now. I am sorry. What is written here you can ask about that, that is it.

38. S. (01:19:00) Maybe this question is a bit philosophical but I think these questions were created to awaken the right deficiency to awaken the soul.

R. If you are asking about that then I have nothing to say. Let us say yes.

Excerpt #4 (01:19:39) Twice

39. S. (01:26:52) I'm trying to understand. He writes that first we have to look at the end of the action because you cannot understand anything from the middle. That is okay but how are all other things connected to this?

R. When we are in a certain process then we can't understand what is happening from this process, we can't. As much as we try to go deeper into research, history, geography, whatever you want, we do not know. We have to go to the beginning of creation, understand its development and from its development understand what is the end of creation. And then from the beginning and the end we can understand what we have to go through. From point A to point B.

S. But he ends this that this whole thing is disregarding the Creator. That if we keep the same attitude that we have right now we think the Creator left or all of those things. He says it cannot be because we will be disregarding the Creator that is the point he is holding on to.

R. Yes if we say that we are basically without the Upper Providence now then we are completely disregarding the Creator and that invites very strong forces to force us to go back to the right track. The right track is that we are always connected to the ten as a template, the minimal template of the whole of reality and in that template we will realize and carry out the law of creation, through love thy friend as yourself to love thy Lord.

S. It’s not clear from all the questions and inquiries. The answer is clear that you have to look at the end, there's something here, but he develops it into something that...

R. I have to see the end from every state of progress and that means in the end we all unite as one man and one heart. So what is unclear? All the forces working on us now, they are only working to advance us to the final form.

S. But all of these forms you see as questions. They just show the lack of perfection in the Creator. Does he even know what He's doing?

R. So obviously that comes from being in the middle of the road. As it says do not show a fool a work half done.

S. I have to agree with what Baal HaSulam says that the Creator is perfect and advance from there?

R. Yes you take that as an assumption in order to observe the whole process and then come to the solution in practice. Yes. Why not?

S. Because it is not like that reality. That’s exactly the gap there is.

R. If you only look at your reality you have nothing to research then. What will you research? You look at reality. You see that it’s all bad reflecting your own qualities now when you look at this reality; now when you look at this reality being in the middle of your life and in the middle of this reality then what can you do? Just accept it the way it is and go to whatever organization or some other bodies that are trying to do good to the world and by that they’re just corrupting it more and more. They are just engaging in not what the human should not engage in. We say no, this world was created for us to improve it but improving it is possible only by achieving connection between us.

S. So either you fall into the form that you look at reality that you want to fix it or you go to the other end that everything is perfect and I’ll shut my eyes.

R. No. When did I say that?

S. That is what I understand, that either here or here. So we’re advising something that...

R. The wisdom of Kabbalah does not say this at all. The wisdom of Kabbalah says that there are many foundations and initial forces within man and his reality and it is all prepared for correction. And in each moment and every state, that is what a person should say. That everything was made for me, the world was created for me, for me to correct it. Correct it how? By my relation to the world. The world itself does not need correction. My attitude towards it needs to be corrected and then I will feel a different world and not in a false view that I have now. Because even now I don't see the world, I see my reflection across the infinite reality. And so I am looking at myself and therefore I see a bad world.

S. And this whole process until you reach Gmar Tikkun it will still be those two discernments of good and bad?

R. Of course, there will be two discernments but each time I will see them in a clearer fashion, both in the confusion and in the correction. I will see this in a way that makes it worthwhile for me to advance.

40. S. (01:33:25) Shall we say that we are speaking towards the person attaining; so a person not attaining. Obviously he will feel that there is no Creator.

R. Of course. That’s all people on the street so to speak, that’s what they think.

S. So why does the attaining person as Baal HaSulam wrote it, why is he writing that a person feels that the Creator let him go if he attained it?

R. Who are you talking about, I'm not sure.

S. I'm saying, how can you write about a person not attaining the Creator that he feels that the Creator left him?

R. That is what people say, secular people say this too that the Creator left the world. Where do you see the Creator governing the world? Does that fit an upper force to govern the world if that’s the way we feel and see the world? Sure it isn’t. Also you have people who are advancing towards the purpose of creation and still they go through states where they think the Creator left it all. But in them the Creator awakens these discernments deliberately to make for them room to advance and bring Him back to their lives by their own consciousness.

S. Who was Baal HaSulam writing this for?

R. Basically for everyone but especially for students.

S. Students like us?

R. They are looking for it and they want to know what they are supposed to do in the world.

41. S. (01:35:37) It says that we can decide on our lowliness before we understand that we have made ourselves. What does that mean? That you have to reach a conclusion that…

R. In not doing what is up to us to do, meaning to justify the Creator and go by faith above reason to connect between us. And each time to connect with the Creator through the connection between us more and more. If we do not work on that then we are making the world corrupted. Because the world is ultimately what we experience. Is that understood? This world is not what’s around us, it is what we experience as around us. And we see the world as a replica of our inner qualities and that’s the true perception of reality. So to the extent that I correct myself I see the world as more corrected and in between these states it seems more corrupted. And that is how I achieve that state of the final correction.

42. S. (01:37:09) Usually the wisdom of Kabbalah, isn't it about those who try to give characters to spiritual forces. But here it is written, imagine if you would meet someone that will think how to create creation, and through the person try to describe what the Creator did.

R. To show you an example of how you perceive reality, that’s it.

S. I'm sorry but we mean our actions in life through the Creator. You are saying it will confuse you, don't make it simple. Will I think of the actions of the Creator through a person? That is also confusing.

R. Let us continue and you will see where you are confused. I don't have what else to answer for now, it will all gradually settle in a person's mind. I understand your confusion but I cannot explain this to you. You will understand where it is worthwhile to discuss the Creator as a force or as within a person. We will have more examples later on that you can understand.

43. S. (01:39:00) Is it to examine the end of the moment to bring about the corrections on us and to justify the Creator over and over again through the corrections?

R. Correct. The end result is that I identify with the Creator on His level and I understand and feel everything.

44. S. (01:39:42) How could it be that the Creator does not exist if it says that He is first and He is last?

R. We cannot discuss the Creator without the created being because it is what we can picture or what Kabbalists were able to picture within their senses. Outside our senses we cannot describe or discuss the Creator. Throughout our development we might develop an addition to our senses that is a different thing. Then we will have more to say about Him.

45. S. (01:40:47) If He created the four phases of direct light, and after the fourth He created the worlds, and in the world of Atzilut the first Adam was created, so who created Adam?

R. Who created man? Man was created by the development of the force of reception and the force of bestowal as these forces came closer to each other and reached the world of Atzilut. And that is where Adam was created.

46. S. (01:41:57) The suffering of creations comes from the sin that they have knowledge, reason?

R. What suffering you are talking about I am not sure. The suffering could be on the corporeal level which is the animate level and suffering could be on the speaking level which is the spiritual level. It is either suffering because I feel bad or because I could not bring contentment to the Creator. So there are two levels in us.

47. S. (01:42:42) So if I attribute the corruption to the Creator's wrongdoing it is like I have scales with only one side. I see a partial picture right?

R. Right. To reach faith above reason we have reason and then we have faith above reason and then we can actually see reality.

S. It is amazing how simple it is but I cannot hold this picture constantly.

R. So it is not so simple.

48. S. (01:43:25) What he writes, look how ugly this creation is. That is how I have to come up to the artist that made me?

R. Yes. You have to reach a state where this is what you tell the Creator. How ugly is this Kli you have made, but it is not sufficient. Meaning that I understand the Creator created this for me to correct it, so where is the other part of the sentence that I have to correct it? The Creator created the evil inclination, He says that to creation. I created the evil inclination. What for? So that you will correct it and reach the goal. That is called “that which the Creator made you shall do.”

49. S. (01:44:29) How can you check the end of the action if we do not have eyes to see the beginning or the end of creation?

R. The end result we cannot see and describe because what we can describe is through our vessels. And therefore we need to just try and advance towards that end result.

50. (01:45:06) In order to understand all these questions and inquiries is to look at the end creation, so how can we do that?

R. The end result according to our observation is to each time become connected in the ten, as united as possible in order to discover the Creator there, higher and higher. That’s it. That is the end result.

S. Is the resurrection of the dead after we finish all of our corrections?

R. Basically we correct the dead which refers to our desires to receive in order to receive, that we awaken and correct them in order to bestow. This is called the revival of the dead. And so we are always engaged in that. Those that we cannot correct according to the order of our degree, these dead remain, and we later correct them in the final corrections. That is where the true final corrections happen.

51. S. (01:46:26) What does it mean a new creation? The Creator keeps renewing creation?

R. Basically yes but we are going to talk about this more. The renewed creation is...no I cannot right now get into that, later on. But there is nothing too special about it. I just don't have the words right now.

52. S. (01:47:01) How can we look at this the way that Baal HaSulam is presenting it from the purpose of creation? How can we understand what the Kabbalists are saying?

R. But we are working to learn what is in the beginning of the process and what is the end of it and how we can envision ourselves to a higher degree. And these are the forms that we should take upon ourselves each time. What does it mean to advance? That I see the next future corrected state and I want to imagine myself in it and the group does the same. If we won’t make such efforts we will never get there. Okay?

53. S. (01:48:23) After we went really deep into the work of above reason it feels more practical. It is hard to connect to this article because it feels more like philosophy. What is your advice to be able to connect to this article better?

R. I am hearing nonsense and I'm not ashamed to say that I'm hearing nonsense. What philosophy do you see here? We are talking about a healthy attitude to the process that is in front of us. And we have to digest, understand and recognize this process and work accordingly. There is no philosophy here. Not a word. So do not ask such silly questions. There's not no philosophy here.

54. S. (01:49:31) Baal HaSulam writes from attainment and for us we have our ten that through them we can research reality. How can we approach researching creation through the ten?

R. You cannot research creation but only through the ten. Only from within the ten when you build the ten as ten Sefirot, as a complete Partzuf and you want to carry out in that complete Partzuf everything that you learn about. And what you succeed in, yes, and what you don't ,you don't. You try to relate to your friends like Keter and Malchut. You try to be together with them and become included in them like Rabash writes in the social articles. And thus you will see that you are in the spiritual world, in the ten. And each time by changing your attitude a bit more towards bestowing to the friends, by that you are changing the structure of the ten and in this way you can reveal the upper world through it. There is no philosophy here and these are things I cannot hear.

55. S. (01:51:20) Does a man or the ten able to understand the perfection in the actions of the Creator?

R. If they come to the state where they are able to see in the relationship between them, actions of bestowal, then in their actions of bestowal they will see the Creator's actions of bestowal because from the Creator emerge only actions of bestowal; and according to the equivalence of form with the Creator that we try to make actions like Him, this is called ‘from your actions we know You’. So that is how we will get to know Him, we will reveal Him, and this is called and will be our spiritual world, the upper world. It is a good question.

56. S. (01:52:35) It is just not clear why the Creator created a state that there are created beings that don't feel Him and supposedly caused it that they blame Him because they don't feel it.

R. This is not important for us what the created being say about the Creator, this way or that way and also we don't understand why He did things this way or that way’ we need to understand what is up to us to do to understand and correct. The claim about the created beings why they talk about the Creator this way or that way, the Creator sets up the world in a way that looks in all kinds of states that enables us free choice.

S. Baal HaSulam writes here and writes very strictly that the Creator left them. So why is it their fault that they are saying it if they really feel it?

R. You can say that about each and every person. And why is he to blame if he acts according to the will to receive that awakens in him that is always why a person does anything, that is why everyone thinks he is right.

S. So why did the Creator create such a state?

R. Because otherwise we would be like animals, like a beast that only work according to their instinct. Their will to receive works instinctively and in us, it does not. Specifically, through instinctive actions that we have in our desire and also actions that we make above our desire and we can expect for this and that.

S. So, most people work in such a way, so what depends?

R. That is why it says, ‘they all seem as beasts’.

S. So why does a person have this opportunity and there are people that don't, and then he gets blamed that he doesn't have this opportunity?

R. No one is to blame, you have billions of people who are as animals, so what? They live, they go to work, they settle in their house, they give birth to children, that’s most of the billions of people, besides thousands, maybe, in our time that are above that, that are thinking why and what for, how do I exist and why and how should I exist and so on.

57. S. (01:56:03) These questions come from a shattered vessel. Will we find the answers to these questions or are we going to discover that they don't even exist?

R. We will discover all of our questions from our broken Kli, from the will to receive, and the more we advance, these questions will become more meaningful because the force of the upper light will also accumulate in us, the force of bestowal, and then these questions will be very fundamental and purposeful. In the meantime, even though it doesn't seem to us, they all come from our will to receive, from our ego. And we will suddenly begin to discover that it is within our ego and it is not in order to bestow out of the force of bestowal.

58. S. (01:57:29) From all of these scrutinies, it turns out that the Creator created something new, something exalted and that is the greatness?

R. The Creator created the will to receive and He created it out of love, wanting the created being to become as if higher than Himself, like how we want to give birth to our children. So, we shouldn't look at ourselves as lowly and ignoble and like little criminals or egoists. The Creator sees us as whole, and He loves us and especially those who want to draw near to Him. So, the more we do actions to resemble Him, by that we will be awarded with more help and love.

59. S. (01:59:09) Today we discussed a lot of questions, also the connection between the Creator and created beings and its uniqueness that He is separate from the creations and the resurrection of the dead. And eventually you said that the thought of the creation system, that this whole system is expressed in the ten. So, how to connect all of this, the ten and the friends, and on the other hand, all of these questions?

R. Gradually it will settle, it will fall into place, you will see. You have to repeat the text we read a few times and you will see that it becomes a bit clearer and more closer to you. There is nothing difficult here, everything is logical and reasonable, understandable. What we have learned so far is much more difficult than what it is here.

S. Baal HaSulam writes, “let’s see at the end of creation, the end of the thought of creation”, and you said the end of the thought of creation and you said the end of the start is expressed or is revealed in the ten, so how can we even get closer to that?

R. This is what Rabash writes to us: how we should be connected in the ten. The more you connect emotionally, emotionally to your ten, the more you try to be in it more and more from within your heart, then you begin to feel what it is about, this template of ten that are as one, it is very simple. It is just that we're not in that in our life but essentially there is nothing that is above nature here. Above nature, our efforts that we try to make, by that we draw the light that reforms and it and it builds; then what we call ‘a sixth sense’, the quality of bestowal. But essentially, outside of that, all those things that we do, we can do them within our will to receive. Connecting with the friends, getting closer to them, discussing this and trying to get as close as possible through forces of reception and installing above them the force of bestowal. But as a result of what we have, go look at the friends, ask of the Creator. These things we have to do them between us.

60. S. (02:02:53) The Creator broke and corrected at the same moment, that's why He sees us in perfection. But we that are going through this process of correction, even if we reach Atzilut, there are still going to be degrees and time. So the question is: does the Creator experience time like us or does He not have time?

R. I can tell you, this is not how we discuss this. But let’s say that the Creator does not work from lack of time. To Him past, present, and future are all the same, He sees us in the final Correction, He works on us according to our state. If we ask, then according to our request as correct as it can be and not fake, then He immediately follows it because besides our request, He does not need anything else to do it.

S. So, the Torah was speaking in the language of humans so we supposedly experienced this process?

R. Of course, all these degrees are with respect to us, outside of us the upper light is in complete rest, meaning the vessels are always corrected and they were never broken. And they did not go through any restriction, or shattering, of corrections, it is all the upper light fulfilling the whole reality.

61. S. (02:04:52) There is an impression from the Baal HaSulam article that it is written for new students; along with that you explained that most of this is the point of view from the ten. So, it seems already different, is this article for new ones?

R. Each one accepts it according to his degree, yes. So also the great Kabbalists can read this article just as beginners can, and they still can receive a lot of innovations from it.

62. S. (02:05:54) You said before that the Creator loves more, those who want to draw near Him. Why does the Creator divide people into those He loves more and less?

R. He's not dividing people but the will to receive that was created in phase 4 which comes through a shattering and that phase 4 goes through corrections, so according to his corrections that is how people seem to us that they're different or divided, someone up, someone down and so on. But actually there is no difference between them; whoever is below will be, above, whoever is above will be down. Everything will go to the form of a circle or a sphere and there is no difference, eventually, between anyone to anyone, and as much as we relate to reality in such a way, we will discover quicker and correct.

63. S. (02:07:15) How can we listen to the advice of the Kabbalists and play in the correct state and not agree with our broken state?

R. Try, try, what can you do? I don't have anything to advise, just try and relate to each and every one equally as much as possible, and with that nice good attitude towards all the friends in the group, in that you'll start seeing how you are lacking corrections.

64. S. (02:08:04) So do we need to feel that the Creator is nurturing us and taking care of us so that He's far away from us, as far as we are from the quality of bestowal?

R. The Creator sees us corrected, nice, whole, we see ourselves opposite of that. So, we need to try and bring ourselves closer to the Creator, meaning to look at all of creation like Him. For Him, all of creation is in Gmar Tikkun, the final Correction, and for us, we need to bring ourselves but without lying to ourselves that we also want to see creation in Gmar Tikkun. And in that way we will really see ourselves like that.

65. S. (02:09:04) Should each and every person discover what is his role in all the chain of reality that we are small links of it?

R. I think its right, healthy way to look at it, that we see ourselves as part of this of long reality, that we have already gone through many incarnations, many changes, and all we have before us is to perform a few small actions and we already start feeling reality that is in the stages of correction.

66. S. (02:09:49) We learn here about meaningful questions about our existence and it’s sad to see that humanity is not asking these questions, there’s no connection between us and humanity in that regard?

R. Try and make from this article, from this Introduction to the Book of Zohar and try to make all the kind of smaller, shorter articles in order to publish them in the public and through this, try and draw them into the studies, into the correction by this we will really hasten all of our corrections of ours in the world. I really advise you to do that.

67. S. (02:10:40) Can we ask, raise this question about the essence in people or meaning or not?

R. Well, maybe if not with exalted words but something of what a person has in his life and then he’ll want to learn more about it.

68. S. (02:10:59) Will we begin to see the world as more corrected? When will this happen?

R. That’s when we will correct ourselves, we will start to see the world more corrected. The world doesn't have its own form. You look at TV and newspapers and that is not the form of the world, that's the form you get from what you presented, but the actual real form of the world is what you see and feel and decipher in your vessels. So, please try and see the world in a more corrected manner and that is the way it will be.

69. S. (02:11:51) Can we connect between the corruption that I see outside of me to exactly what I need to correct within me? Is there a connection?

R. There is connection as much as you correct yourself, you will see the world more corrected.

S. But the question is the other way around.

R. But according to that, you’ll be able to clothe in each and every person and through him to see the world as he sees.

S. And if I see, say a specific corruption like some negative, disrespectful attitude towards me, is there a connection between what I see and what needs to be corrected?

R. That goes according to the rule: ‘he who flaws, does it in his own flaws’; all in all, I see in the outside world a copy of my internality.

70. S. (02:12:48) How can you transform corporeal suffering, that you just feel bad, to spiritual suffering, when I can’t bring contentment to the Creator?

R. That comes from the same reason, that I cannot justify the others, that I can’t acknowledge people in a nice way. It comes from my egoistic will to receive, that this is how I can correct the world. That is called “correcting the worlds in Malchut Shaddai”, Shaddai means ‘enough’, that I put a limit and correct the world in such a way that the world is what I see. Even though I see billions of other people but all these billions I see them in my soul. And not that I see them that they really exist outside of me. That is why, what we need to do, all in all, to correct our observations on the world and until we see that the whole world is infinite and the Creator dwells in it, and the world doesn't have a form where each one can just give it to him. Each one can give it a form but I perceive reality, I perceive it to the extent of my adhesion with the Creator. That’s why if you want to be happy, successful, be happy and successful. Correct yourself, change your point of view on reality and it will all be yours.

71. S. (02:15:01) What is my role in this whole chain of all of reality, how will I know?

R. We need to correct ourselves as high as we can to the true perception of reality, and we have to help others reach that same ability. And all of this is to give contentment to the Creator.

72. S. (02:15:32) Why do we need specifically this structure of the Introduction that starts with the questions? Why don't we get the answer?

R. How you can get an answer without the question, I don’t know. Let's say just now, I will give you a few answers. You don't even know what I'm speaking about, where it comes from. Why are there answers, where do these questions come from? On the contrary, the main thing for us is to hear the questions.

73. S. (02:16:17) There is a feeling that you are opening a very big phase to a stage, how to work with it in the ten?

R. It's a phase, it's a stage that we have to start going through it, meticulously and persistently. That's why I told you in the beginning of the lesson, of this article. I told you that Rabash took me out after a month or two that I started with Hillel, my first teacher, one of his first students. He was also very old and that's how he used to teach me, and that's it. That is why I said it: that in the beginning of the study of Rabash decided that he wanted to study this Introduction with me. And I felt and I understood according to what I understood that we have to clothe in this Introduction. It is still the Introduction to the Book of Zohar, just understand how important this is.

74. S. (02:17:44) There is a confusion about the concept of the Creator. So what is the Creator, is it an entity that loves us or it's the quality of bestowal?

R. The Creator's everything, There is None Else Besides Him, and I can't discern anything or see anything but Him including us. And all of our work is to attain that truth.

75. S. (02:18:20) If we were to write an Introduction to the Book of Zohar in our time, what would we write about? What is required for people in the heart?

R. I do not see any difference between our generation and the previous ones if we are speaking about attaining the truth. So nothing changes throughout the generations. The means may change a bit, but the essence of the things cannot be different.

76. S. (02:18:57) What would you advise us to think about until the next lesson?

R. I do not know, whatever you want, whatever you want to study, that is what we will do. We still need to bring ourselves back into Faith Above Reason, a bit to set ourselves up there, not lose the connection with those excerpts and keep studying the Introduction to the Book of Zohar, and every so often to continue the Preface, too. So, you decide what you want, how to divide our time, please. And actually, now we do not have a lot of time left, are there any more questions? No.

77. S. (02:20:35) Eventually I'm able to justify every part of creation except my own existence. But the Creator is ‘good for that's good’ so certainly He created me according to the only corruption, black spot in all of existence, so what to do with it? He created it for my benefit?

R. The Creator created the creation in a corrupted form, meaning different from Himself, different from the Creator, so He does it on purpose in order to let that creation, to give it an ability to return and adhere to the Creator. To get the same form, qualities, desires, that is what you were given to do. And do not say that you do not have the forces or the mind for it, you do not have a desire that is true. And I recommend you connect to your friends and as much as possible connect to them and you will start getting support, and through that support you will be able to reach equivalence of form with the Creator.

S. I have so much support from my ten, they are so great, so great and the more I want to participate in their greatness and everything they do, it's as if I know you say don't say I don’t have forces but the greater my desire grows to be like them, the worse it’s just the revelation of evil grows and grows. Honestly, I'm frozen, I don’t know how my friends justify me. But I am trying to rehabilitate my participation in the group and I keep coming to a dead end, I keep letting my friends down again and again. How do I use this for their benefit, for the Creator’s benefit? I do not understand how to do anything at all?

R. According to that Rabash writes in the Articles of Society.

78. S. (02:23:27) At the beginning of the article, he says we have to examine why we are coming to the lesson, what we want to acquire, and so on; and also, if not then it's also okay. How come it is also okay that I'm not coming here to the lesson?

R. You come to the lesson, you try to incorporate in your friends, and through them also get the right desire and the right intention, and the forces to realize that desire and intention. And that is how you advance; everything is connected to the Creator through the friends. Try to depict to yourself how you're connected to the Creator through the friends.

79. S. (02:24:35) What is the action of the created being besides recognizing the actions of the Creator?

R. There is no more.

S. Wait, so there is no action that comes from me?

R. You want to know what the Creator wants from you: that is to connect to your ten and with the ten together connect to Him.

S. I respond to what the Creator’s doing but if it comes from me, I want it to be from me, not that He planted my thoughts and so on. Is there such a thing in reality?

R. Yes, because you want to reach a connection with the Creator and the group are the means that glues you to the Creator.

S. He checks your readiness? What is He checking each time?

R. The group is this system that through it you adhere, you connect to the Creator.

S. And that means the readiness in me? What is He, what does this system examine in me to see that I am ready for the next stage?

R. The connection, you understand that better? That is what you have.

S. What is connection?

R. You don't understand? Connection.

S. How connected am I? How much do I want to connect?

R. Yes, and in what way what kind, and what intensity, with manner. It doesn't matter, through the group you connect to the Creator in order to receive from Him and to give to Him.

S. And that readiness is me, comes from me?

R. Yes.

80. S. (02:26:43) Last Shabbat, you gave us a weekly task that we would begin to get closer in our tens, to increase our attention to the relationship between us, and a week has passed. Each ten engaged in this, we invited two tens and one of the students is here representing Asia, he writes, “thank you Creator and giving us our amazing Rav who is guiding us in this holy work.” Thanks to the Creator who puts our hands on the good fate and tells us how to advance. Dear friends, our feedback from the Asia ten is that we focused on connection in the ten. We tried to see how many times we go back to thinking about the Creator. We have many disturbances and despite that, our common request that comes from the ten, how we need to use the faith above reason to overcome with lots of gratitude for the opportunity to pray to the Creator who helps us to overcome all obstacles towards spirituality. So, we can say Creator, thank you Rav, thank you friends.

81. S. (02:28:37) This example is something that the Social Team received a lot of feedback from the tens in the world and we wanted to report this process that seemed to have washed all of the friends in the world Kli. A lot of updates, a lot of tens listened to this again and again; and coped with the question: how do we build a mutual vessel between us to face the Rav and all the other tens in the world. And in my personal ten, we felt we needed to see how to cope with it and we started reading The Arvut articles again. So, once again, first of all, thanks to this process we went through, all the tens in the last week, and we’re expecting the next week.

82. Do you have a task for us this week to maybe make it like a constant thing that we always have a weekly task for us?

R. We have two topics, the main topics which are Faith Above Reason and The Introduction to the Book of Zohar. And we want to gather material from what we study about, so if you see that here or there, there are excerpts or something that we can put together with these topics, the Introduction to the Book of Zohar and Faith Above Reason, so bring them and we will discuss if they're right or not. Except for that, I’m very sorry that we're not scattering the right materials enough to the general public, what is right for them. Through all kinds of places, platforms, opportunities, and I think that everyone can participate in that more. So let's organize and do it in a better way that stands out more, I would say even aggressive. And that, really, our good future depends on this because we're in a state of Gmar Tikkun and if we support this process we will advance together in this bigger flow. And if we do not participate in this, we are not in this flow. But somehow, until it disconnects us, we have to be the head of this dissemination of correction of the world. Think about it, and try and determine that this is the way it will be. Good luck to you all.

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