Content of the Book Kabbalah Le Matchil,

Lesson Series in NYC, Lesson 4, Part 2

Lesson by Rav Michael Laitman, PhD, New York, USA

May 22, 2006

Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized Italics: transliteration from Hebrew

Question: It follows that Kabbalists at this moment do not need a direct connection with the teacher?

Absolutely no; I hate when someone starts to fawn over me, playing up to me—I can't stand it. Rabash also wasn't particularly fond of it. This is not how the desire to do something pleasant or needed for a teacher is realized. The most pleasant and needed is to do what he expects from you. What can he expect from you? Action that is closer to the spiritual. Even when Baal HaSulam writes that a person needs to serve his teacher, help him, do this or that. Of course, I did this: I dressed him, washed him—he was an elderly man already. And in general, we spent together 15-20 hours a day over the course of 12 years.

However, nothing of this matters; these are certain physical actions or just fulfilling his desire. The main desire in our times is circulation. All Kabbalists write about this. Thus, it is not important whether one is close or far away from someone; whether your teacher is with you or left this world, it does not matter. Do what all other Kabbalists tell you to.

The next section is called "The Steps of Attainment." The first article here is a very difficult one. It is called "Introduction to Talmud Eser Sefirot."

Introduction to Talmud Eser Sefirot

Talmud Eser Sefirot is a six volume, over two thousand page long, thick book that we study. We understand very little in it; one can see we don't understand anything. How can we, if it describes what we do not perceive or see? That is, we read it and that's it, we draw certain conclusions out of that. This is not important. We are playing with this as do children, but we want, desire to be at the level that this source is describing.

Without studying Talmud Eser Sefirot a person cannot (I mean "men;" in general, when I have in mind "men," the method for women is much, much simpler), a person cannot enter the Upper World. He can stand on his head all of his life, he can stop eating, sit in the Lotus pose, and do anything he wants to: cleanse himself with an enema, think only of a white elephant—none of this is important. He must attract the Upper Light upon himself by studying. This can be only through the study of Talmud Eser Sefirot, which is the strongest source of Light, since in our times, the other Light will not have an affect on us. So a person must systematically study Talmud Eser Sefirot, even if a little, just a bit, half a page a day, because this is a necessary condition for entering the Upper World.

Otherwise, a person can do anything he pleases, nothing will help. He can circulate as much as he wants to and it will be to no avail. He has to read at least a little bit, just a little bit, from Talmud Eser Sefirot; he has to read a few paragraphs from the article of Baal HaSulam. A lesson should consist at least of these two parts: Baal HaSulam's article or letter and then Talmud Eser Sefirot. It should be at least a tiny bit, half-a-page of this and that. And we yet again are talking about the original.

So the article Introduction to Talmud Eser Sefirot is a very serious one. It is a hundred pages long. It describes the entire path of a human being: where he starts from, how he comes to Kabbalah; how the Creator brings him to the group; how he starts acting in the group with regard to his friends, applying efforts in quantity and quality; and how he finally comes to perceiving the Creator called "faith," meaning begins sensing the Creator. And so when it happens, the Upper spiritual forces appear in him and he begins to ascend and rise above his egoism from within his sensation of the Creator. This is called "Emuna le Mala mi ha Da'at (faith above reason)."

Baal HaSulam narrates that there are two parts in Kabbalah: one is called "The secrets of the Torah" (Sitrei Torah) and "Taamei Torah." He describes how a person passes these two stages of attainment of the Upper Light called "Torah" (Ohr); how in the beginning, he has to go through the stages of absolute concealment (double concealment) and then through regular concealment (single concealment), and afterwards through the stages of the revelation of the Light. In either case, he gradually goes through these states so that any level for him is at first, concealment or secret which afterwards becomes manifest, clear. This is why this science is called "secret," because it helps us to turn a secret part, degree into a manifest one.

Afterwards (you see, I'm browsing, browsing, and there is no end to it) Baal HaSulam discusses many different things here, about all of our paths: how we have to reach the Purpose of Creation; how we go through the stages of a completely wicked, not a completely wicked, then a righteous and a completely righteous man.

Baal HaSulam explains to us where our freedom of will lies. We have freedom not after the Machsom, but before it, now, when we are in the state of darkness. Afterwards, when everything is revealed, there is no choice. You then see everything, everything is clear to you: where this is or that is. And particularly when a person is in darkness, he has the freedom of will to somehow, in some way exert certain effort in the right direction.

And here we have the famous Item 155 where Baal HaSulam tells us why Kabbalists wrote their books and why they oblige all of us to study original sources in particular. It is because only these original sources attract the Surrounding Light that leads us, raises us toward our root.

The Freedom

The next article is called "Maamar Herut," article The Freedom. How can we reach freedom, freedom in what? If we exist in a closed volume of creation and are acted upon by the Light, and I'm under the control of my uncorrected desires, then these uncorrected desires have a hold of me. In their having command over me, there are a few levels of their rule over me.

They can have such a power over me that I do not feel I'm in their grip; I simply act according to their rule upon me, according to their desires. This is similar to when we sometimes are under the power of another person without feeling that this is the case. He has simply entrapped us under his influence, and we just behave this way, and that's all. Someone can pull me out of such a state or I myself suddenly start seeing: "Yes, I fulfill all of his commands; yes, I do whatever he forces me to. He is playing with me this way; he is manipulating me this way."

This is already a different degree of awareness. That is to say, there is I, existing under his influence, and there is he. Here a person already starts feeling that his nature is egoistic and it rules over him. And he does not want this anymore. He already contrasts, distinguishes himself from this nature. This is already a phase of a very serious development.

As a rule, people you meet on the street don't understand this. To comprehend this, one needs to attract upon himself the Upper Light that would shine a bit and make a separation between "I" and my egoistic desires that are not mine. I will see these desires as opposite to myself. This resembles a person who wants to cure himself from overeating, smoking or some other bad habit. He begins to see that this pressures him, it forces him, that he is unable to break free from it. He wants to, but he can't.

We develop a similar sensation with regard to our egoistic properties. We want to get away from them, but we are unable to. However, this desire to break away from them already emerges in us. Accordingly, so does feebleness: I'm unable to do anything with myself. And here there is a need for a group that would tell me to turn to the Creator.

A person himself will not be able to turn to the Creator. Even if reads or hears something, he will not be able to do it by himself. The group has to influence him correctly and he has to annul himself with regard to the group so as to accept its council, meaning, he has to put himself lower than the group, because the lower one can receive only from the Upper One and use this advice.

It follows that if a person acts correctly with regard to the group, he receives "turn to the Creator" as council from it. Other than this, nobody else can advise him, and it is then that a person turns to the Creator. By doing so he has annulled himself before the group, attracted upon himself the Surrounding Light that separated him from his own egoism. By confronting himself with his egoism, he can't free himself from its power, however, he already hates it, considers it his "Pharaoh" and does not know how to escape it, how to come out of this exile, this servitude.

The group has to be organized as a single nation that wants to come out of this state. When all of this develops gradually in a person until the right moment, the last "ten plagues" follow. In other words, they strike egoism so hard that a person shudders and is simply carried out, pushed out of this egoism. He crosses "Yam Suf"—"The final sea" (not Red Sea; in Hebrew, this is called "Yam Suf"—"The Final Sea"). It is where our world ends, and the spiritual one starts. So in this article about freedom, Baal HaSulam elucidates that this freedom lies within us.

Internally, we consist of certain genes. Today everybody is talking about genes controlling us: the gene of alcoholism, the gene of stealing, and the gene for this or for that. So where is a person? There is no person! There are genes that are somehow activated and a person is driven to one direction or another. Soon, even courts will cease to exist. A person will say: "Look at my gene map. (The human genome has been discovered already, hasn't it?) Please examine me. What do you want from me? This is I. And you educated me; you put me through kindergarten, school, your books, your movies, through everything that you have done, prepared for me. And now, at the age of 20, I turned into a murderer, a rapist. But is it my fault? These are my genes and your education. What do I have to do with this? I'm the consequence of all of this."

Baal HaSulam explains to us that this is really the case. We have no freedom of will whatsoever; each of us is simply a puppet that acts under all of these inner and outer influences that determine everything. In other words, we have absolutely no freedom of will. From inside, everything is pre-set by the inclinations that we are born with, and from outside, it is pre-set by the society in which we were born, raised and so on.

I reach twenty years of age, become as if an adult, and there is nothing inside of me that is my own, i.e. something that I chose myself by my own desire. Someone has prepared and did everything in advance, and thus molded me. And this is how a twenty-year old acts. Afterwards, he lives his entire life according to what he received from society, parents, etc and the inclinations he was born with. So he has no freedom of will, no free actions.

When do these free actions occur? They occur when a person with the point in the heart is brought into a certain group. A point in the heart is a spiritual gene that a person has to develop himself. A person has to develop it himself under the influence of the group that he has to create. What does it mean, 'to create?' Isn't he brought to the group? Yes. But what he has to do is to create that group around himself, to position it in a certain way with regard to himself, himself with regard to it, in order to receive from the group a certain influence upon that spiritual gene. In other words, to annul himself before the group, to love his fellow man, and so on. To create certain spiritual properties between himself and the group so as to influence the development of his spiritual gene—this is what a person has to do by himself, his freedom of will lies here.

This means that the only freedom of will lies in our spiritual development. If we examine a person as if by X-rays, we would see that in everything else his actions are predetermined, planned in advance and exist in him in an absolute form—he has no influence over them. Baal HaSulam talks about this in the article The Freedom. In a few words, this is the topic of the article.

Here Baal HaSulam talks about how a person influences all of humanity, and all of humanity—a person. In general, do we have a right to influence, to dictate anything on humanity? Are we obliged to fulfill the conditions, rules, laws that society, humanity dictates to us? Why on earth should we? And here Baal HaSulam explains to us that there are two types of interaction: individual and general. In what instances is a person obliged to accept the opinion of society as mandatory and in what instances does he have to submit to the opinion of an individual?

It follows that in our life within the framework of our world, in everything that has to do with our body and our five senses, we have to accept the opinion of society. I emphasize, the opinion of society. In my body, I have to live the way all people do. Where we are dealing with the soul's development, I have to listen to a single individual, and not society's opinion. What does society understand in relation to the soul's development? Rather, we have to listen to someone who is knowledgeable in this.

Preface to the Book of Zohar

Before, we went over Introduction to the Book of Zohar. Our next article is Mavo Le Sefer ha Zohar—Preface to the Book of Zohar. This is a very interesting article. We studied it before; we had a lot of lessons on this subject. This article is related to the movie "What the Bleep…", because it describes how we perceive, and what we perceive. Where do we perceive? What is around me, and who am I? Can I exit from inside me and look at myself and all other people from outside? Can I change my sense organs: take out an eye, ear, etc, change something? Yes or no? Who am I and what is the world surrounding me?

Baal HaSulam explains this in this article, although I do not want to spend a lot of time on it. In short, all of this boils down to the fact that everything we perceive, we perceive inside of our Kli. Presently, our Kli consists of five earthly, beastly sense organs. What we feel inside these earthly sense organs is not something from outside; rather, we feel our Reshimot that are now realized inside us in these five sense organs. They present to us a picture of our inner state called "our world." Outside of us, the picture does not exist. This is an ultimate illusion. All of this exists only inside the Kli, inside us.

From outside, there is only one, single, infinite even Light, and we exist in it. Everything that happens, happens inside of me: all the degrees of my development, all of my notions about others around me. Nothing exists—neither we, nor humanity. This is how I experience this inside of me, and I will continue experiencing it the same way. And all the worlds that I will feel further on—all of them are my inner states. However, these inner states change becoming increasingly similar to the Light that surrounds me.

How can I know whether or not it happens in increasing similarity? I do not feel that Surrounding Light. I do not perceive it. I feel the difference between the Light and me. My task is to come the point when the Light and I are in the state of complete balance, meaning complete similarity. Coming closer to this similarity means to ascend by the spiritual degrees. In other words, everything happens inside of us. We represent a little black box—each of us. It seems to every one of us that besides him, nothing else exists. Everything else is inside of him. This is also an illusion.

Wait a minute. What is not an illusion then? I—only I exist. You exist within me; from my perspective, you live within me. The entire world, all the worlds are also within me. However, each of us can attest that he feels the same way as well. So it follows that there is not only I, but also someone else besides me? Is it true or not?

Apparently, it is not. Apparently, in reality there exists only one, single Kli. All of its remaining ‘parts’ perceive themselves as separate because they are torn away, detached from it, and each consists of many, many remaining Kelim, included (a so called Hitkalelut) in the rest of the Kelim.

But when all gather together… What does it mean, "gather together?" It is when they begin feeling their true state, gradually as if assembling together; when they come together into one common Kli by correcting their perception: "O-o-oh! There is only one single Kli! And where are we, I and all the others?" Nobody exists. Then what does exist? There is only one single "I" with regard to the Creator, completely similar to Him and existing in adhesion with Him.

These, of course, are very serious questions; there is lots of philosophy, physics, and psychology here. We will not go into details, because it is simply impossible now. We had many lessons on this subject; you can review them first. Afterward, if someone wants more serious material, I'm ready…

This is a very serious material. I’m simply waiting for strong opponents to appear, or, on the contrary, for people with whom it will be possible to develop and discuss this further. Other than that, I don't want to delve into this too deeply so as to not confuse those people who have to see some small fragment of the path before them and that's enough for them to develop for now. But perception of reality is a very interesting topic.

Question: Each person feels his or her individuality. Is it the result of the breaking of the vessels?

Yes.

Introduction to the Book 'The Three of Life'

The next article is Introduction to the Book 'Panim Meirot u Masbirot' (Introduction to 'The Three of Life'). Baal HaSulam wrote this book as a commentary to the book Etz Chaim (The Tree of Life) of the great ARI.

Here Baal HaSulam describes (we have talked about this many times) that humanity is divided into four categories of people. There are masses. Afterwards, there are people with a strong desire, called "Giburim" ("Giburim" means heroes). Then, "Ashirim," meaning those aspiring to power, wealth. Finally, there are "Hachamim"—aspiring toward wisdom. There are the four levels, in particular: masses, the strong, the wealthy, and the wise—four categories. They correspond to the still, vegetative, animate, and speaking levels of nature.

Each person passes from one state to the other through developing by these four levels as well. With the help of what does this occur? With the help of jealousy he passes from the lowest level of masses to the level of the strong; with the help of aspiration to pleasures he passes from the strong to the wealthy; with the help of aspiration for honor, he passes from the wealthy to the clever. This is how a person develops. All these forces exist inside us. Only under the influence of particular external conditions can we hasten our process of development. However, everybody has to pass these stages.

Further on, Baal HaSulam talks about the need to study the science of Kabbalah in its pure form, the reason being that through this, one can attract upon himself the Light called "Mashiach." Contrary to the opinion of many, Mashiach (Messiah) is not a person who will arrive on a white horse, like "a wizard will come all of a sudden on a white helicopter." No. Mashiach is the Upper Light (from the word "Moshech," pulls) that will pull us out of this world into the altruistic one.

So, we have to attract upon ourselves this Light. How can this be done? Again, we are talking about this a lot and everywhere—how to attract upon ourselves the Upper Light. Baal HaSulam recounts to us the creation of Adam, how this common soul divided into two parts, male and female; how one of them was unable to balance itself correctly with the other. This is the same as what we study in Olam ha Nekudim, the breaking of the vessels. The breaking of Adam occurs according to the same principle.

What were the resulting faults after the common soul broke down? At the level of Adam, the analyses "good and evil" and "sweet and bitter" went together, (while after the breaking, they do not). This means that when I taste something and it is tasty, it is correct, good, right; whatever is not tasty, means that it is evil, disgusting, bad. Animals have this kind of analysis. You see, a little puppy or any other animal is born and it already looks for some herb, eats it, and feels what it needs. How does it know? Pharmacology, botany, is it? A human being does not know throughout his life, grabs G-d knows what. This is because these two types of analysis—good and evil and truth and falsehood or sweet and bitter—are not merged in us, although it exists in animals. This is the resulting fault after the breaking.

A person has to examine and contrast these two types of analysis by his choice, his effort, awareness, and work on himself. Bitter is with either truth or falsehood. As a rule, bitter is truth, while sweet, as a rule, is falsehood. How can we contrast this so that it would seem opposite to us: truth as sweet and falsehood as bitter? What does it depend on? It depends on our correction. We have to correct our senses and then we will perceive correctly: truth will be sweet, and falsehood, bitter.

This is what Baal HaSulam narrates to us here. Of course, I showed this in a simplified form, on four (not two) fingers. But overall, this is what can be said in this regard.

Matter and Form in the Science of Kabbalah

Next, we have a very interesting article (a short one) by Baal HaSulam, Matter and Form in the Science of Kabbalah. What does matter, form mean; what is form detached from matter, form in matter, matter without form or form without matter? These are, of course, philosophical categories, but this is exactly what Kabbalah studies. In other words, we always study form clothed in matter. We investigate matter by itself. However, we never study form detached from matter because it does not have material, experimental foundation and hence drives us away from the truth.

This is already considered philosophy that is simply madness—everybody says whatever comes into their head. And this is why we always err. Hence, we follow the principle "Ein le Dayan Eleh Ma She Einav Raot" (the judge does not have more than what his eyes can see). This means that we study only what we can verify experimentally. That is, Kabbalah is an absolutely sober, experimental science and in no event does it engage in philosophizing—that what is not clothed in matter. Kabbalah simply rejects philosophical categories, because they do not have any clear, experimental proof and thus everyone can say whatever he or she pleases. This is why we cannot take this into consideration.

Introduction to the Book 'From the Mouth of a Sage'

Further on, short articles follow. Introduction to the Book 'From the Mouth of a Sage' is a very interesting one. Baal HaSulam wrote this book as a preliminary book to Talmud Eser Sefirot. The book has not reached us; Baal HaSulam burnt it. Certain original fragments on this subject are partially preserved in our archive. However, in principal, Talmud Eser Sefirot substitutes it for us, although the Introduction remained; it is a very good one and is presented here.

Introduction to the Science of Kabbalah

Further on, we have Introduction to the Science of Kabbalah, to Pticha. This is a very interesting Introduction where Baal HaSulam openly states from the very beginning that all the worlds exist within man. Stop thinking that anything exists outside of man. All the worlds, including naturally our world and all the spiritual worlds, exist inside of you, friends. And you, my friends, are also like an illusion. But for the time being, we will leave the question of who we are for the next analysis.

Section Kabbalah Agadat ha Olamot

Afterwards, another Kabbalah section follows: Kabbalah Agadat ha Olamot that talks about the structure of the Upper Worlds, the structure of the soul. The worlds represent a system that surrounds the soul; the structure of the soul, the structure of the worlds; how these two systems interact with each other; how the worlds act upon the soul and it acts upon them and how they together reach one common state called "the world of Infinity" where the soul in the worlds and the worlds inside the soul unite into a single whole. This is the state we have to reach. In principal, today we have all the conditions for attaining this.

Preface to the Wisdom of Kabbalah

Pticha (Preface to the Wisdom of Kabbalah) investigates all these states (the spiritual birth of a person, his ascent up the ladder, the structure of all the worlds, Partzufim, Sefirot, and so on) and follows along with a huge album of drawings. These drawings are done by Baal HaSulam himself. Afterwards, there are drawings that we did to clarify everything that's taking place.

Afterwards, there are a few articles illustrating the structure of the worlds as well. These are summarizing articles.

Parts from Talmud Eser Sefirot, Istaklut Pnimit (The Inner Reflection)

There is a very interesting part taken from Talmud Eser Sefirot, Istaklut Pnimit (The Inner Reflection) that talks about the notions of time, space, motion, which as we know from Einstein, are hard for us to comprehend.

We perceive time, motion, and space as existing objectively in our world. Time is a certain distance between two events. Space is something in which an object exists. Motion is a movement from one part of space to the other.

But what if space is emptiness? How can we measure a distance? And what if we take everything out of our Universe? What will be left, an empty space? What does it mean that it is an ‘empty’ place? What does ‘place’ mean? Is it material? Or is it a certain emptiness? What does ‘emptiness’ mean? We discern everything when there are bodies inside. What if they do not exist?

What does ‘time’ mean? If we come out of the Solar system, lose clocks, lose heart beat, meaning, what is time not relative to ourselves? Does time exist? Well, according to Einstein we know or at least heard (we don't understand, although we heard) that everything is relative. Space is distorted, it changes, and it does not exist. There are other various dimensions one can enter or leave. Time changes; it does not exist in an absolute form. Movement can be relative; we may not even distinguish it given infinite speeds, but if the movement is constant, it is not perceived as movement, it is perceived as peace, and so on.

However, all of this is in our world. This is according to Einstein. But above this, there is spiritual movement, time, and place. What this is—this is what Histakliut Pnimit (The Inner Reflection) is talking about. We have a book on this subject in Russian, and it is built on the basis of this article; it is a translation of this article with commentaries.

That's it. Then, there is a dictionary and a few short notes about Baal HaSulam, Rabash, and me.

Question: I have a question with regard to your comment on Talmud Eser Sefirot. We have this book—Talmud Eser Sefirot—in Russian.

This is not Talmud Eser Sefirot. This is Pticha. But it substitutes Talmud Eser Sefirot, at least at first.

Question: There is a method and I'm not sure if it fits us. We cannot read the original, so can we read Hebrew text written in Cyrillic letters?

Oh dear, don't do it, don’t do it. I will explain to you why. We have to imagine to yourselves a purely theoretical picture of what the Upper World means; what is ‘I’ relative to the Upper world; what qualities I have to change in myself so as to be at the level, at the state that is being described. If I aspire to this state, I evoke from there upon myself the influence of the Upper Light. It shines upon me from afar, from the state being described in the book. But what if I don't understand what's written in the book?! The book will be written in Hebrew words with Russian letters. So what would that be? I will not be able to squeeze out any Upper Light from there. Therefore, of course, we should study the original sources, but in the language that we understand. Otherwise, you won't picture the Upper Level, you won't aspire to it, won't attract from it the Surrounding Light upon yourself.

Question: So it is translated into Russian?

Yes, many parts of Talmud Eser Sefirot are translated into Russian. Pticha is translated into Russian, the Teaching of Ten Sefirot. There is an entire Russian-Hebrew dictionary on Pticha to enable one to read the original Pticha with the translation of each word. If you want to learn Hebrew, you can do it using this very Pticha. There is an entire book where all the words are translated. Do you imagine what a job we did for you? Well, tells us 'thank you.'

Comment from the audience: Thank you.

I'm serious. This is enormous work. We translated everything into Russian, along with the drawings. All words are taken from Baal HaSulam, arranged according to alphabetical order, cleaned up so as to sound in a normal way, not the way they do there. And everything is translated and from this, a book is made. So you have everything; you have a Kabbalistic dictionary.

Question: Isn't our aspiration and correction of our desires, the creation of environment that leads us, as well as all our aspirations toward the Light the most vivid manifestation of our egoism?

Yes, you are absolutely correct. Aspiration to the spiritual is the highest egoism. After aspirations to regular earthly pleasures—bodily, family, etc…

We study that at first, egoism is small, corporeal—food, sex, family, shelter—that which the body demands. The next level of egoism is wealth. Afterward there is power, honor, and fame. The following one is knowledge. The next one is to the spiritual. Surely, this is the biggest egoism. But this is a very small egoism in us for the spiritual. I has to be billions of times bigger, because you need an immense Kli, while today, it's miniature. Of course, the biggest egoism is in the spiritual; however, it is being molded into altruistic usage. Yes, into bestowal.

Question: Regarding the Yam Suf, it is a purely spiritual notion, right? Does it mean something final?

Yes.

Question (cont.): If it does not exist geographically?

Why not, Yam Suf does exist.

Question (cont.): They simply call it "The Red Sea?"

Correct.

Question: So The Red Sea is the final one?

No, "The Red Sea" this is how it is called in English. In Hebrew, it is called "Yam Suf." If you looked at the map in Hebrew, there it is called "Yam Suf" –the Final Sea. Don't look at the map in any other language, look at the map in Hebrew. That's it. The names are completely different in Hebrew.

They went this way purposefully; they went from up down to where the sea is. They could have chosen the other path. The Suez Canal did not exist back then; there was land all-around there. Well, you see, they went down toward Yam Suf.

Question: What is the difference between the middle line and what is called "Egyptian exodus?"

The middle line manifests only when there is an egoistic line, an altruistic line, and they can be balanced together correctly. Baal HaSulam describes this very well in the article called "Purim." The middle line appears when there is the Light of Hassadim, the property of Hassadim, and then comes the property of Hochma. It comes, and it is unclear how can it come, for then this property of Hochma has to be annulled, it cannot be accepted. Well, we just need to read an article.

Check whether it is translated into Russian—the article "Purim" from the book of Shamati. This is where this is explained. After the right line, the left line comes, and from the left one, it again goes to the right one, which then results in the middle line. The entire process is what happened at the time of Purim. When on the one hand, Haman rises, and on the other, Mordechai descends. There is Ester (from Astara)… This is a difficult system. The three lines exist only after the Machsom. It is impossible to understand them before the Machsom.

Question: And what happens at the time of exodus from Egypt?

At the time of Egyptian exodus the middle line did not yet exist. The exodus from Egypt is simply an escape from egoism, which rules over a person. This is what is called "exodus from Egypt" – flight from it. Meanwhile, the three lines is work with egoism itself after exiting, after receiving the power from above.

Let us finish the lesson; we still won't be able to drink enough from this source. Everything depends on our individual work. We see serious people here; all of you who gathered here—it is a very serious group. If you continued gathering and studying together, then, it seems to me, you will be at a completely different level in a few months. It is a pity that you are here and there, gather together occasionally. This is a mass. Mass, for all that, means a lot.

Seventy men entered Egypt, and six hundred thousand of them left it. This means a critical amount. This is why they were worthy of the revelation of the Creator—the reception of the Torah. Although there was Abraham, Yitzchak, Yakov, and Moshe, Aaron, Joseph—all these great ones—it did not work until that amount was there. Why? There was not critical quantity. It exists in our case as well. Some are here, others—there; someone disappears until the next time, until my next visit, or something else. This is why it is so difficult.

So next we will be here in a few months. I hope that we will meet together again. You will be stronger, more advanced, and we will be able to study more seriously and for longer. Nevertheless, I think that what we discussed today and yesterday will give us some necessary minimal knowledge about what can be found in this book. Read original sources; it does not matter in what language, but read only the original sources. Listen to people who talk about the original sources, and to nobody else. Stay together and be connected to us.

Good luck to all of you!

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

מסיכות

מסיכות

מסיכות

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם