Morning Lesson January 08, 2023 Transcription

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

Part 2:

Baal HaSulam. Introduction to The Book of Zohar. #25

Reading Item #25 twice (00:17 - 10:19)

1 S. (10:25) Work in bestowal, it leads us to internality, to Ein Sof, why does he not reach it and it rots?

R. Because it can’t bestow, it’s not the will to receive that can bestow, our body is imaginary, it’s all what we are imagining to have, it’s as if it exists; that's why what we discover in the spiritual world is living in the eternal way.

2. S. (11:13) So the system of Tuma’a is created to help work through the entire will to receive?

R. In principle, yes.

3. S. (11:35) You said, he's asking ‘what happens when you don't bury the person but burn the body’?

R. From the spirituality, it has nothing to do, one from the other, if you burn or hang or you drown, you bury, it doesn't matter. We're talking about the soul, ‘soul’ is the desire to bestow, a person develops inside of him and then we’re talking about this part, that’s born in the person, was developed in a person and that is what we are talking about.

S. You said that “until we are unable to rise the soul heavens”, so my question is if there is no equivalence of form, does it influence the rise of the dead?

R. I don't understand, what’s the question”

S. What is burying the body?

R. No, it doesn't matter, our corporeal body has no effect by it, you can do whatever you want with it and from that just like Baal HaSulam says, “I don't care where I will be buried or how I will be buried or where they will bury this bag of bones of mine”, that's it.

4. S. (14:13) When we read this article we recognize the wholeness of the Creator has given to us, so what happens when we fall into a contradiction of the daily life. I accept that this is my will to receive, that I have to cover it but I am unsuccessful in understanding how to advance and when I blow comes I don't know how to handle it?

R. That’s because you haven’t reached the second part of the desire which is the desire to bestow; you exist only in one desire and that's why you cannot decide in a balanced way where you are.

5. S. (15:31) What does it mean that “the bodies renewing in their defects”?

R. The will to receive has to be renewed, it has to go through such a transformation that it becomes the will to bestow, then we’re seeing that the bodies are reviving, are resurrecting.

6. S. (16:16) According to the excerpt, I understood that in the regular world, before we came to the study of Kabbalah, we were managed by the system of Tuma’a?

R. Yes.

S. And now we also have the influence of the system of Kedusha.

R. Yes.

S. So accordingly I understand that I have nothing to expect from people that are not studying that are not studying to be able to recognize between good and bad.

R. That's correct.

7. S. (16:53) When the Creator takes us through difficult state and the intermediate state we have is to ask for annulment and agreement?

R. We are asking instead of the will to receive that fails us, a will to bestow, we ask for a will to bestow.

8. S. (17:22) In the text, it is written that “the soul cannot exist in all of its purity until the body disintegrates in the Earth”, what does it mean “disintegrate in the Earth”?

R. Until the soul becomes so strong that it can overcome the drawing or attraction of the body to egoism.

9. S. (18:01) [No translation]

R. Yes.

10. S. (18:31) What is the pleasure from the correction, our correction?

R. Yes.

11. S. (18:44) He writes here, “in the point before less in the six thousand years of corrections, the corrections are not for the body but for the soul”.

R. Yes.

S. How I understand Nefesh is the corrected state of in order to restore, so what is the differentiation he makes before the body and soul?

R. The body is the will to receive that you can already correct in order to bestow, you can you come to that after the first step of the correction of the soul.

12. S. (19:32) Is this soul developed on the account of the will to receive in order to receive and then turns into the will to bestow?

R. Yes.

S. What meaning do we have for the system of Tuma’a, does it speak about the system that develops next to the Creator?

R. It’s not in parallel, it, they, develop by the influence of the Creator over them, no one develops on its own.

13. S. (20:18) If there's no time in spirituality that means that this seven thousand already existing a parallel world that we are not familiar with and don’t exist in?

R. It doesn't matter, if it's not related to us, why do we care if it does exist?

14. S. (20:37) Is the illusion of this world and the fact that it's temporarily in the reality of the upper worlds is eternal?

R. Yes.

S. How to rise about the body when the feeling that the body constantly pulls down in the spiritual work with the friends?

R. The body doesn’t push us downward into the spiritual work, it’s to corporeal work: the soul is showing us the direction for the spiritual work, we have to rise in the spiritual work, to the connection between us.

15. S. (21:33) There is tension here and I'm really curious because it's not solved the way I see it. “The body doesn't get correction for six thousand years”, that's okay, “and then it should die, bury and rot”, it’s like corrections, changes of it, right?

R. Of course, corrections: death, burial and rotting, in all these are corrections. It’s spoken about the desire to receive, of course.

S. Now, he says, “you can’t stay this way”.

R. What do you mean like that?

S. He writes, “it cannot remain this way”.

R. Nothing stays as it is, every part of creation undergoes through forces that change it and advance it; and each and everyone has a special form and special place at the final Correction

S. So in the end of Correction, what happens with the will to receive, it says here that “it lives system of Tuma’a, of impurity, so that system remains in the final Correction?

R. Until it flips upside down, yes.

S. And then, what, it becomes Kedusha, Sanctity?

R. Yes, Yes.

16. S. (23:04) What does he mean when he says, “the excessive will to receive equals a great pleasure”?

R. “The excessive will to receive” demands the greatest pleasure, that’s it, and then what arises to him, the corrections, including corrections in hell and then fulfillment.

S. And the previous item, he says, “in order to reach the third state, we have to eradicate it from the world, the whole will to receive”, so how does this coexist with what you just said?

R. As much as there is a will to receive, he can receive, later, correction and a fulfillment of in order to bestow; all who is bigger than his friend, his will is bigger than him.

S. How do I start the process of the eradication of the will to receive, how do I start working?

R. A simple clarification: you want to connect with the friends and everything that interferes with you hugging them, connecting with them, you disrespect it, throw it and don’t use it, and use only with the desires that give you the ability to be connected with the friends and out of the connection with them turn to the Creator.

S. One more small thing in the last part of this excerpt he writes, “if the will to receive diminishes so diminishes the light and the pleasure from reception”, how did this happen? If I have to restrict it, how do I enjoy reception, I thought I’m changing my vessels so I get pleasure from something else?

R. For in order to bestow.

S. Sorry, I missed you.

R. For in order to bestow, the vessels of reception are not canceled, what is canceled is the intention towards whom, and if you pass it to the intention to bestow to the Creator, then use reception as much as you want.

17. S. (25:36) You probably answered the question: how can the Creator give pleasure to the creatures if the body rots?

R. The Creator creates these/His(?) desires, the will to receive, to the intention to give, and fills them with Himself.

18. S. (26:08) According to the text I see that nature of the complete Operator is not to do anything redundant, what we learn is that only our efforts are counted. What is the balance between the wholeness and our efforts, how to balance so I don't do anything redundant?

R. In practice you constantly acquire that feeling, I cannot even tell you.

S. You said that you would constantly rise above the disturbances and resistance, do we simply rise or do we ask for correction, do we ask for some disturbances or some wrong attitude?

R. Rising is a correction, lifting up is a correction.

S. Do we ask for correction or is rising the request?

R. No, our request is not a correction, a request is a request, but after which there is a rising and rising, an upliftment from the Creator; the prayer is from one’s self and the rising is from the Creator.

19. S. (28:10) “Revival of the dead”, is this the desires we are not able to correct through the Torah and Mitzvot, the desire that is not corrected?

R. Depending how you look at it.

S. Is it harder to correct it.

R. Don't worry, it's not hard.

20. S. (28:44) What does it mean when we say, “the soul and all its possessions become eternal”, what possessions are we talking about?

R. “Possessions” are those very degree through which the soul can resemble the Creator, can identify with the Creator, this is the possession of the soul, how much of the quality of the Creator I can it acquire and resemble Him.

21. S. (29:50) What part of the will to receive does not get any correction?

R. What part of will to receive doesn’t receive any correction? We’re not studying this now, there's no such thing, everything receives correction.

Reading #26 (30:21 - 36:09) “We have already stated that the first state necessitates the third state, to fully materialize as was in the thought…”

22. S. (32:50) Can we say that in simple words: he first describes here a sense to bestow in order to bestow then the will to receive dies and rots, and then there the revival of the dead is reception in order to bestow?

R. No it's not better to mix things like that. Read again.

Reading #26 (33:29) “We have already stated that the first state necessitates the third state, to fully materialize as was in the thought…” again

23. R. (34:30) Meaning that a person looks at his will to receive and he sees that he cannot exist in it, he wants to get rid of it in one hundred percent, completely to come out of the egoistic desire to receive.

Reading #26 (34:53) continues

24. R. (36:09) Already in the first state obligates that last state.

25. S. (36:19) In the case of Bnei Baruch, when all the students are performing actions of correction and connection, are we killing our ego by this, and making the body the rot in the soil and then this soul can rise?

R. We do not speak of the corporeal bodies; the corporeal body that you see yourself in an hour and in us in some form, we don't speak about that. This is the imaginary world, the corporeal body, it is called “our will to receive in which we want to receive pleasures”, It's also spiritual, it is not corporeal.

26. S. (37:39) What is the “revival of the death” for if in the second state the soul required the will to bestow?

R. We are going to study about that, the revival of the dead has to be because the creatures have to come to a state that they wanted to raise in their flaws and be in order to bestow.

S. According to their actions of reception in order to bestow and how different are they from the actions of receiving in order to bestow in the last state, the third state?

R. What is the second state?

S. That we are in, through the stages of correction of the will to receive, we’re trying to acquire the will to restore.

R. Yes and why does it not fulfill us?

S. I'm asking that in this state we are also keeping action in order to bestow, reception in order to bestow but something is different here compared to the third state?

R. In the third state we speak about actions of reception in order to bestow in our real will to receive, that we from the bottom of our heart, from all of her body, in everything we can, we want to receive endlessly because I only mean that we give the Creator contentment. That in the will to receive that He created, in that very will to receive, not less in anything, will receive and enjoy from Him and in this is called the final correction.

S. What is ‘a very excessive will to receive’, why is it different than the original will to receive?

R. ‘Excessive’ is what we’ve received as additions from yearning and trying to receive pleasures in our desires that are connected to others. There are additions here, I don't just want to enjoy, I want to enjoy in what you are enjoying and when I connect to myself your desires then it comes out that my will to receive is excessive.

27. S. (40:52) In the prayer of the revival of the dead, do we to be pray for the perfect connections, recognizing all the dimension of our evil and then we pray for the perfect connection between us?

R. Yes, it's hard to put into words, we need to depict it as much as possible, for everyone to depict it. That we want to feel we want to feel each and every one in whatever he wants to enjoy in, on his own account, on the account of the society, on the connection of the society. I can’t also depict it, express it quite properly, but all the desire to receive in all of their forms that they can be connected and we want to feel them with all the pleasures, this is what we want to bring to Gmar Tikkun, to the final correction.

28. S. (42:37) So, I understand that the ‘revival of the dead’ is the process that we have to go through?

R. Of course, what does it mean, this is the top of our development.

S. So what are the conditions to really reach, let’s ask it this way: what’s stopping me from reaching ‘the revival of the dead’ tomorrow morning?

R. I do not know, check, ask and get an answer; and if you want you can share it with us too.

S. There are conditions to reach the revival of the dead, what are the conditions because you say this is the top, so how to reach that?

R. I don't know what to tell you, to reach Gmar Tikkun, I don't know how to tell you; I am not yet a guide to the degree of Gmar Tikkun.

S. I have to understand this because I’m hearing something new, is the revival of the dead, the final correction?

R. Revival of the dead is close to that.

S. What awakens in me when I hear ‘the revival of the dead’, I’m reborn?

R. The very will to receive that you wanted to kill it and it’s dead in your eyes, it now rises, revives and you use it in order to bestow.

S. So what is revived?

R. The will to receive.

S. The will to receive is revived?

R. Yes.

S. Doesn’t it get an additional quality, so what did I die for, why do I die to be revived, why do I die?

R. In order for it to die in its form of in order to receive, and be able to revive, be revived in this form of in order to bestow.

S. Got it, meaning the will to receive dies and the will to bestow lives?

R. Yes.

S. So, wait a minute, once you say that “there's no such thing that they will to receive completely dies, it has to be part of bestowal”?

R. So, to the degree that it works in order to bestow, it lives.

29. S. (45:20) Nukva, the development of Nukva, is already the worlds of Kedusha or part of the worlds of impurity?

R. I didn't understand anything.

S. The stage of development of Nukva is related to the worlds of Kedusha, Sanctity?

R. Yes.

S. But in the worlds of impurity, they have nothing to do with Nukva, it’s only the will to receive?

R. Yes.

30. S. (46:05) If the body is imaginary, why do we have physical pain?

R. Physical pain, meaning of physical pain in our body, this is an animal degree, it’s not on the spiritual degree, it’s not on the speaking degree, it’s on a corporeal, the animate degree, it doesn't belong to us in the spirituality.

31. S. (46:37) If we’re only talking about desires, why did the Creator give us the corporeal body that we need to take care of?

R. In order to awaken, otherwise, how do we awaken, we don’t have to begin with the spiritual desire.

32. S. (47:00) Why does her corporeal body blur the desire we have to be in?

R. We have to go through all of the desire so that at the end we are able to relate all of these desires to the Creator and through them bring Him contentment.

33. S. (47:31) There is a great fear from the accessible to receive, what is the initial point where a Kabbalist dares touch his will to receive?

R. The will to receive is very, really, scary because we cannot run away from it, disconnect from it, we are unable to do anything with it, this is why it scares us very much. But once we understand that together, all of us, we can control it. Then we no longer scared of it and come to a state that we can defend ourselves against it.

S. When can a person know that his body is completely rotten?

R. Completely rotted, we go through that, this is when we get rid of the stony heart.

34. S. (49:28) When a person asks for the opportunity to bestow, how does the Creator answer?

R. When a person asks the Creator for the desire to bestow, the Creator gives it to him. He gives me an opportunity in which a person can come closer to the desire to bestow and then gradually in all sorts of forms he acquires the will to bestow.

35. S. (50:06) How can a ten guard itself not to go into the routine but rather to have a new emotion all the time?

R. Only together, only together, I'm telling you! If you, if you if you want and ask together for your corrections, that you want to have one intention in one Creator as if in one body then you will receive it; and feel how all of these things are very special things.

36. R. (50:57) All the best to everyone and we will see you tomorrow’ rest well and tomorrow we’ll start working!

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Lección Diaria٨ يناير ٢٠٢٣(Mañana)Parte 2 Baal HaSulam. Introducción al Libro del Zóhar, punto 25

Parte 2 Baal HaSulam. Introducción al Libro del Zóhar, punto 25

Baal HaSulam. Introducción al Libro del Zóhar, punto 25

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Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Lección Diaria٨ يناير ٢٠٢٣(Mañana)
Parte 2 Baal HaSulam. Introducción al Libro del Zóhar, punto 25

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