Shamati 86, And So Were Built the Destitute and Miserable Cities Pitom and Ramses

Spring Congress 2006, Lesson 4, Part 1

Lesson by Rav Michael Laitman, PhD Kfar HaYarok, Israel

April 14, 2006

Bold and indented: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized Italics: transliteration from Hebrew

Today we will read the article, And So Were Built the Destitute and Miserable Cities Pitom and Ramses.

When I came to Rabash to study, he saw that the desire was really there and it was not going to just disappear, then in about 3 or 4 months, he gave me this double-folded piece of paper ripped out from a notebook. This was the text of Baal HaSulam, where this article was written, Ve Ivnu Arey Miskenot Pitom Ve Ramses, of course, I understood nothing from it, absolutely nothing. I remember how I was trying to “smell” this paper, “chew” it, spin it in front of my nose, nothing was understandable! It was simply some sort of… well, nonsense.

Let’s try to read it, because there’s a reason why he gave me this article as the first article. It is truly fundamental for our advancement. Because advancement is negative; it is the revelation of greater and greater egoism, in which man feels further and further removed from the goal. When this revelation is at its maximum, like Har Sinai (mount Sinai), then there takes place an explosion and the revelation of Creator to man. All of this does not appease, because what is revealed in the desire is in no way comparable with what you hear in the mind. Therefore when the sensations are contrary to advancement, it is very difficult and tough to do anything with them.

It is said: “The miserable cities Pitom and Ramses were built for the Pharaoh.” A question arises: Weren’t Pitom and Ramses famous for their magnificence? After all, “miserable cities” means that they are cities of misery and exile.

While in reality, these were magnificent cities. So why is it spoken of them: “And so were built, Ve Ivnu Arey Miskenot? Arey Miskenot, that is, “And so they built the cities…” Miskenot comes from two words: Miskenot means “miserable,” Misken, and from the word “danger”—Sakana.

While in this state, man builds out of his egoism, out of his efforts for and against, what doesn’t he do in his spiritual work, various enormous accumulations. All of these accumulations in the end turn out as two great, large cities, Pitom and Ramses. Why they are called such we will also talk about later. This appears on his spiritual path as a result of his efforts. As a result of his efforts, they appear as Miskenot, that is, destitute, miserable cities, and on the other hand, dangerous cities.

Why are they called this way in the Torah? Essentially, everything begins with the forefather Abraham, when he demanded from the Creator confirmation that the path that he is starting on right now, for himself and for his descendants, that it will be the best, most accurate path to the Creator. In essence, all paths lead there, as it is said, Ve Lo Nidach Mi Meno Nidach, Ve Akol’ Yishuv Le Shorsho, that is “Everyone will come to Him,” and “Everyone will come to know Me—from great to small,” and “Everyone will return to their root.” Such is the path of all nature, there’s nothing that can be done about it; it is against our will. But we want to attain this through our good, rational effort.

Abraham was asking the Creator: “How do I know that, thanks to this path that I am now choosing (that is the path of Kabbalistic development), I will reach You quickly and correctly through the method that I am now mastering and offering to people?” The Creator answered: “Don’t you worry. Those that will follow your path will enter into Egypt and will remain there for 400 years.” At that Abraham sighed blissfully, with relief, thanked the Creator, and bothered him no more.

A question arises: What is it that he liked in this prophecy? Why is it guaranteed to man that if he goes through those 400 years of Egyptian slavery, under the most horrific egoism, and builds these cities Pitom and Ramses, miserable, terrible, dangerous, how does this guarantee him an exit out of Egypt and adhesion with the Creator?

We see another contradiction, when Abraham was asking the Creator: when will his descendants inherit the land?

He was also asking the Creator about the citizens of Sodom: “For which transgressions must a city be destroyed?” In essence, here we’re talking about very complicated punishments to man for his various actions, for the slightest faults, from the smallest to the largest.

In other words, when we’re advancing in our spiritual work, we experience all sorts of transgressions, faults, blunders. They’re called either blunders or intents. Essentially, this is us stumbling over that egoistic desire that constantly arises in us every minute, every second, every moment. It arises, and we immediately fall into it. After a second we begin to somehow come to our senses, maybe it’ll happen in an hour or in a year, but we come to our senses after some time. In the spiritual it makes no difference whether a man recovers in a minute or in a year. So he recovers and begins to think differently once again: What can he do with this egoism that hit him on the head, so to speak, that he forgot about the spiritual to some extent, and immersed himself into this egoism?

So then, the Torah tells us what to do with these blunders. That is, for which offense, in what way does man roll backwards or immerse into his egoism. Which form of egoism arises in him, in his spiritual gene, and how in these circumstances man falls?

After all, we know this; we saw this picture many times, we are located on top as Adam ha Rishon (The First Man), all souls united together. Then the same single creature disintegrates into separate souls that are no longer connected in any way, egoistic souls, separated from one another. In this manner we exist in the so-called “this world” or “our world.” Out of it we begin our spiritual ascension back, which consists of one thing only, unification of everyone.

Ascension back to the spiritual root is constructed the same at every one of the five levels called the five worlds: Assiya, Yetzira, Beria, Atzilut, Adam Kadmon, and the world of Infinity. On every one of those levels we are 20 percent, then 40, 60, 80, and 100 percent united amongst one another in one single mechanism called Adam. Here we’re called simply Bnei Adam, that is “Sons of Adam.”

Uniting together into a system that is called Adam, that is our objective. In this system a natural Light fills this collective organism accordingly. In our system there is only an insignificant, shining from afar, passing through all of these worlds, entirely weakened so-called Ohr Makif (Surrounding Light).

Ascent occurs very simply. We cannot take a person by the ear and raise him up, like in our world, from one level to another. Let’s suppose, is one gram of egoistic desire, and here there is one kilogram of altruistic desire, that is the difference. If a person corrects this one gram, then more and more will be added, only after which one will be able to, having gradually collected this entire kilogram, ascend to the level of, let’s suppose, the world of Assiya, then to the level of the world of Yetzira and so on [Rav Laitman points to a drawing].

In other words, an ascent takes place along three lines. From the left line comes an addition of egoism, Malchut. From the right line come the forces of the Creator, forces of bestowal, Bina. Man now compares these two forces within himself, as much as he can, taking this growing egoism inside of him, as much as he can seize it from the right side, applies one to the other and constructs out of himself the middle line. This middle line is called “Adam,” from the word “similar to the Creator.”

Our entire path, theoretically, is built on the fact that the egoism within us is constantly growing. If we correct it properly, grasp it, apply effort in order to absorb within ourselves the strength of Bina, to mold this egoism in likeness to the Creator, to create out of it an image similar to the Creator, then everything takes place along the path called “path of the Torah,” “path of the Light,” “path of the Instruction.” If, however, we do not utilize the right line as needed, the egoism within us develops just the same and begets in us increasingly greater and greater suffering. There are no other problems here: either a path of the Torah, or a path of suffering. Here within us we have constantly emerging Reshimot (reminiscences, records), and from here, in general this comes from the group and books, we receive, we awaken ourselves to the Surrounding Light.

Why did Abraham, when he heard from the Creator of His intentions to torment his sons, those who will follow this path, the correct path, in this terrible, malicious Egyptian slavery constantly renascent egoism, this evil property constantly rousing in man; why did he rejoice and why was this enough for him to be certain that the method will work? Because, as it is said in the Torah: Paroh Ikriv, it is said here in the text: Paroh brought nearer. In other words, Paroh, the egoism that rouses in us, brings man nearer to the Creator: either he brings him near from the bad side, that is with constant blows and there’s nowhere to hide, so man looks for the method how to save himself from the blows, or he brings man nearer through the good path (see drawing 1.)

If man hears, develops within himself the property of hearing, hearing being the property of Bina, AHP (Ozen Hotem Peh), if man hears, he then begins to work with himself correctly. This is the introduction to the article.

It is said in the Talmud, that in the future the Creator will take evil beginning [egoism that is] and slay it before the very eyes of the righteous and the wicked. To the righteous it will seem a high mountain, and to the wicked—a thin thread.

Essentially the people that have already attained complete correction are above their egoism. Where are the righteous and where are the wicked? They have all already become righteous. What is the meaning of “righteous?” Righteous is he who has corrected himself, and righteous is he, who out of his corrected feelings and sensations justifies the Creator’s design from beginning to end. In other words, he has gone through this entire path from beginning to end, and having reached the end, he understands that shaping him into being similar, equal to the Creator, eternal, perfect, infinite, what he is like now, it could not have been done in any other way.

It is not like in our world, where we forget: “Well, whatever has passed, has passed, it’s not important.” No. In the spiritual nothing is forgotten. Every spiritual degree accumulates, it remains intact, and the next degree is constructed on it. No suffering and no pleasures are forgotten in the spiritual, no Reshimot, nothing disappears anywhere. Eyn Eder Be Ruhani, “There is no loss, no disappearance in the spiritual.”

This is not like in our world, where I forget the past: “Oh well, so I suffered but I’ve forgotten by now. I worked hard and didn’t get anything as a result, oh well…” Because our egoistic body does not want to think of failures, it does not want to suffer, so it erases from us all past states. Moreover still, it not only erases them, it turns them inside out. People may suffer, be somewhere in concentration camps, prisons and such, endure such problems in their lives, and later on they talk about it and you sense that they’re enjoying it. My God! It is as if he’s telling you of how pleasantly he spent the time. Our egoism defends itself and all previous problems to such extent that it tries to turn suffering into an exact opposite. Thus we act automatically, instinctively.

But there’s no such thing in the spiritual. As soon as man enters into serious spiritual work, all of his states are strictly recorded, like on a floppy disk in the computer, nothing is wasted. All states remain in the perception, in the memory precisely as they were, completely unchanged. That is, I can be at the end of the path, then slip or descend backwards onto any degree that I had passed inwardly, and summon it within myself, and it will be exactly the same as what I had felt the moment that I was passing it.

The interaction between the Upper One and the lower one is based on this, when the Upper One rouses within himself a past degree that is exactly the same as when he was in this state, not embellished, in no way altered, he then can understand the lower one and be at his level, come into contact with him, educate him, aid him and so on, because he had gone through all these states.

In addition, you see that in our group there may be a great number of totally different people: there are strong ones, weak ones, those that are seemingly like heroes, there are those that are compliant, soft, rough, diligent, and careless. When man enters into the spiritual path, we generally see this in people that devote themselves to it, they become very similar to one another. Bit by bit, little by little they all acquire some single standard form. Though this one over here may be some sort of hero, or, conversely, someone compliant and soft, all become identical. Because you begin working with egoism; it’s not important what type of egoism, against it absolutely everyone is identical. Against the Pharaoh, it doesn’t matter who, all are slaves.

So then, it is said that in the future the Creator will take egoism and slay it before the very eyes of the righteous and the wicked. To the righteous this egoism will seem a high mountain [precisely for the righteous for some reason,] and to the wicked it will seem a thin thread. Both the former and the latter will weep.

We are being told of a spiritual state, one of the spiritual states. Essentially, this is the spiritual state called Gmar Tikkun, the End of Correction.

The righteous weep and exclaim: “How is it that we were able to overcome such a high mountain!” and the wicked weep and exclaim: “How is it that we weren’t able to overcome such a thin thread!”

And questions arise:

1. If the egoism is already completely corrected, then why do the wicked still exist [if we are talking about Gmar Tikkun]?

2. Why are the righteous weeping, since, on the contrary, they should be rejoicing [they have overcome a high mountain]?

3. How can two contrary opinions exist in one reality [in Gmar Tikkun,] when they are in a state of uttermost truth?

How can this be? Is this taking place in one person, or is it taking place in various people? The truth then becomes clear, and it is unclear as to how there can exist two such contrary outlooks on the same exact state.

Rabbi Asi said: “Evil inclination [that is egoism] resembles a spider web.”

That is, initially it appears to be very tiny. I will overcome it for sure; I don’t even pay attention to it. I forget that it is always between myself and the Creator, that, essentially, my “I,” my egoism is between us, that is what I must correct, I must annul my ego, I must somehow remove it if I want to reveal the Creator.

To a person, this egoism seemingly becomes similar to a thin spider’s thread. Then man begins working on his egoism and tries to remove it: he removes it, it reappears again, and it gets worse and worse. By now you’re already getting confused, forgetting what and why. Your thoughts begin to hurl you from side to side, causing constant inner disarray, emptiness, some kind of weariness, an inner heaviness. This vivacity, this enthusiasm, it all disappears. And in the end this egoism seems to you as the heavy wooden tongue of a wagon on which the animals are attached to pull the wagon.

In other words, the question is simple: Is this actually so, or does it just appear that way to us? Does egoism actually reveal itself gradually to us more and more, or is it that we, when we reveal it, begin to see it, feel it more genuinely, and that is why there’s more and more of it? That is, is it growing in and of itself, or does it seem to be growing in our eyes? While in reality it is one and the same, simply becoming more apparent in relation to me.

Why is this spiritual work constructed before us in such a way that we are always moving forward with more and more continuously increasing difficulty? If this was not the case, it would be so much easier for us; there would be so many millions of Kabbalists already.

The point is that we need to develop a property that does not exist in us, which is called the property of Bina, the property of “Faith above reason.” Our reason is Malchut; that is us, what we understand, know, sense, that which is our “I,” the understanding that I exist, around me is my world that I attain, that I understand. All of this is called knowledge. The Upper World is attained through faith above knowledge, that is, an utterly different property. Not through attainment, which is how we’re trying to attain it now; that is why there’s nothing for us to capture in these Kelim; it is not attained like something that exists right now.

The picture of our world that lives in us right now is the tiniest fragment of the existing Universe, we will not be given any more. It is an essential minimal condition for our existence. Everything else is acquired not in the same way that we’re used to thinking, opening our eyes, sensing through all of our sensory organs that which surrounds us. Everything else is sensed in an absolutely different approach, in absolutely different inclinations, in different Kelim, which are called “Faith above reason.”

And this faith above reason, in reality [Baal HaSulam writes here] is a tremendous, high, important degree, whose significance is infinite.

That is because it is the property of Bina, the property of the Creator, this property is not of absorption, but of bestowal.

If man attunes himself to this property, one need not give anything to anyone, we have nothing to give. No one expects anything from us, we’re attuning ourselves so as to bestow to the Creator. We have nothing to give to Him. It is only this so-called tuning of our Kelim, our sensations, our sensory organs, that if we are attuning ourselves to bestowal, we are actually attuning ourselves to infinite perception, unbounded sensation, absolute insight.

These words sound strange, “for bestowal,” “for revelation,” “for passing to others.” Even with Arvut we see; what can we pass to others? People who know nothing gather, either by Mount Sinai, as is narrated by the Torah, or in the group, as we understand it. Everyone is facing his own enormous egoism. Well, there is an instructor who tells them of this, and shapes and guides them somehow. But in general, everyone is the same, no one has anything. What is there to give? That is, we’re speaking of a general rule; we must understand about attuning our perception towards sensing the entire enormous Universe, not that tiny fragment that somehow shines slightly into our secluded, within ourselves, egoistic properties of perception.

This egoism, our current perception, consists of two parts: Rosh (Head) and Guf (Body.) Baal HaSulam writes here that Rosh is called knowledge, and Guf—reception. That is, we desire just two things: to understand and to receive, meaning pleasure. To understand the pleasure, that is, its cause, its arrival to us, the whys, what for, where from, how; and to receive it, sense it within ourselves, revel in it, to fulfill any desires emerging in us. This is how we are made. But we must restructure ourselves, our Kli according to its opposite, when “the Head” will be called faith, and “the Body” will be bestowal. That is, “the Body” will be bestowal instead of reception, and “the Head” will be faith instead of knowledge.

When man passes, attempts to pass from his egoistic Kli into an altruistic one, that is, to replace the egoistic Rosh and Guf for altruistic Rosh and Guf, it is here that this state arises, called Arey Miskenot, “miserable cities,” miserable and, as we have said, dangerous at the same time.

Herein lies the danger that while in this state, man may come off the path and vanish. There is the possibility to remain here forever, as Baal HaSulam tells us here in this article, to remain here forever in egoistic slavery, in Pharaoh’s slavery. Because on one hand, he builds desires that are more and more egoistic. A more and more egoistic left line appears in him. On the other hand, he begins to understand our world and how to interact within it. He becomes sort of smarter. And here appears the danger that he may remain at this level.

That is why all these structures that he builds in the egoism are miserable and dangerous at the same time. Miserable, that is how he looks upon and perceives himself. If he must advance forward, then he feels that he is miserable, destitute, empty, and egoism is as if dragging him back. And dangerous in that he may remain in his egoism, and not make the final effort, and not reach the goal.

Although for the Pharaoh, that is, for egoism, that builds, forces man to build these cities; these were beautiful (even to this day they are seen at the excavations) beautiful enormous cities Pitom and Ramses. That is, man creates on his spiritual path enormous attainments within himself, sensations, insights, knowledge—egoistically; all of it exclusively so as to rise over it altruistically afterwards. So then, if he does not do it in time, there is a problem, there is a danger of remaining in it.

That is why we witness many people, many of our friends slip by and disappear somewhere unnoticed by us. They disappear somewhere. One moment they’re among us, and suddenly they’re gone. They vanish like a puff of smoke. Their state is such as ours is right now so calm, empty, nothing is wrong, there is no aspiration to the goal, “I am so relaxed, I don’t really desire anything.” This state is soporific, and it is this state that is the most dangerous. Because when man is in a harsh state, he is ready for a fight, or for tears, or for joy; these extreme states are always fruitful, they always give strong aspirations forward, either for or against. But this relaxed state, somewhat empty, somewhat hazy is the worst; it is this state that is called the most dangerous.

In such a case, how does one force man to come out of this state? The Pharaoh is sent to him once again. That is why it is said Paro Ikrif, that is, “Pharaoh brings near” those who must nonetheless follow the spiritual path, bringing them nearer to the exit, to the escape out of themselves, to the escape out of Egypt. How? He adds blows to them. As it is said in Egypt: “Do not give them bricks.” Beforehand, bricks were delivered to them already finished, but the Pharaoh says: “Enough now, evidently, life seemingly feels like honey to them. Well then, let them make the bricks themselves as well. Besides building, being builders let them also be manufacturers of bricks.”

That is, all labors are completely shifted onto man. But in return, he begins to understand from where he is constructing these buildings, these egoistic houses, in what way he is working with them. On the other hand, his work now becomes far, far more difficult. The problem in this state is that he may coil up and spin, spin, spin for many years in one spot. It will seem to him that he is advancing forward, as if along a spiral, but in reality he remains in the same state.

Where does the difference lie? In one thing only. Either he waits for something to come to him, or he tries with all his strength to climb out, so as to apply the effort and pull himself out of this swamp. This difference is such that there is no clear, rational exit out of it. That is because this relaxation affects man on all levels. It’s not that he merely becomes weak, he becomes hazed in his thoughts, desires and sensations to such an extent that he simply exists.

Needing to assemble himself into a fist and break through with an attack, with a strike, he finds himself unable to summon his strength for it.

This is a common obstacle and a common state of people, who may not leave, they may exist in our groups, they will justify themselves, it seems to them that they’re actually advancing, but in reality they cannot advance. What can help in such a state? I’ve seen these states last in people for decades, sometimes until life’s end. Man is unable to do anything about it anymore.

This is why we need dissemination. Because when we’re located not inside of ourselves, but begin to attract to ourselves new forces, not that we take them into the group, but when we’re disseminating, we connect to new desires. It doesn’t matter that somewhere our book was bought by someone, or that someone logged onto our site, or that somewhere someone had heard us, somewhere an article was printed, someone delivered some small lecture or gave some lesson somewhere. At that moment you connect to a new egoism in the system of Adam, and consequently new blood emerges in you, an additional system emerges in you, thus you become rejuvenated.

Want it or not, you are like an adult that becomes a parent, he begins to play around, he begins to go through all those states with his child, when he was a child himself, only now he’s already an adult, and at the same time he’s working like a child, in two characters, in two costumes. This is what we need, our old state that has already played itself out and is in need of renewal, we stimulate it in this way and bring it onto a new level of development.

Therefore without a continuous attachment onto us (doesn’t matter whether it’s physical, as in dissemination, in expansion, in knowledge,) without a continuous expansion onto others the ideas of correction, this idea will decay in us. Because before us are these Arey Miskenot, miserable and dangerous cities, which egoism builds for itself as beautiful. But for a worker of the Creator, meaning for one that is moving towards the spiritual, these are ugly sensations; that is, they look beautiful to the egoism, but for the spiritual, they are miserable, because he stops in them and isn’t able to move further.

He is fed, as it is written, in Egypt they ate pots full of meat, onions, garlic. Then by Mount Sinai when they worshipped the golden calf…, we will go over what kind of problems are there, but that is already after the receiving of the Torah. Past Machsom the problems are different. Let’s hope that we will reach them.

So then, they would remember their Egypt, they would say: “Look where we are, where you’ve brought us, into this desert that is now being revealed to us after receiving of the Torah. When we lived in Egypt, we were building beautiful cities, we worked hard, but we received, everyone would receive a full pot with meat and garlic.” The food of that time was dried fish, and meat with onions and garlic. There was also buckwheat. All in all, these were the main products: meat, fish, garlic, onions, and millet-buckwheat.

Herein then lies man’s problem; if he does not put forth effort so as to create around himself, and not in himself, additional desires, Kelim, that he will not be able to do. He won’t be able, and as we have heard: there were many Kabbalistic groups in Israel, there were many Kabbalistic groups that studied with Rabash, there were the students of Baal HaSulam, who in turn produced more Kabbalistic groups. Today none of them exist. They don’t exist for one simple reason. Because man, any man, arrives at the state that is called Pitom Ve Ramses, these two cities, magnificent in egoism, miserable in spiritual motives. And here he stops.

Only intensive dissemination, when man switches over from himself to others, is able to attach to man additional desires. It is as if he is rousing these new desires within himself. In reality they are not his. He attaches them to himself because he broadens his field of influence. By attaching others’ desires to himself through his actions, he thus receives the circulation of new ideas, opportunities, desires. He feels together with the newcomers, with those who are beginning to read and then hear. It doesn’t matter whether or not he communicates with them. After all, all of this is locked on an entirely different level in the spiritual, on the level of dissemination of light into Kelim, drawing nearer of Kelim to the light. Only in this case does he renew himself and advance.

Question: Why do the wicked have a rope, and the righteous have a mountain, and not the other way around?

Righteous is he who has overcome the entire path, has now united with the Creator at the top of this mountain, and weeps. How is it that he was able to accomplish this? That is, weeping is the state of Katnut, a small state. That is, he now understands that neither his strength, his thoughts, his desires, his knowledge, none of it was his. Just as the egoism was not his, just as correction and this entire program; all of it was not his. That is to say, they now begin to attain that point created by the Creator, the very first point, Esh Mi Ayn, “everything out of nothing.” So then, this state, when they attain it, is called Katnut, weeping, “Stands and weeps.” That is, they realize the level that they have ascended to out of that initial point created by the Creator. These are the righteous.

The wicked are those who have not overcome their egoism, and that is why it does not seem great to them, that is why it seems to them perfectly surmountable. They do not realize that they cannot overcome it themselves, that only the Creator can help them to overcome it, He who supplies this egoism through the left line, and reveals the force of correction, the property of Bina, through the right line. Man need only take these two forces, learn the way in which he must do so from the Creator, and structure himself accordingly.

When we proceed above Machsom in these three lines, everything is clear to us there. Why is everything there clear to us? Because the Upper One is located within us. AHP of the higher degree that is located within Galgalta Eynaim (GE) of the lower degree. And this AHP is revealed in us. It is not revealed in our world.

In our world Parzuf that isupper in relation to us, is set differently. He is set as GE and AHP, and we are inside of this AHP. It is around us and not outside of us.

Outside or inside is speaking of how one evaluates himself: as more inner, important, or as outer, less important. Considering myself human, and all of my surroundings are considered animate, then vegetative, and then inanimate nature. A person considers himself the most inner part, the most precious, the most exalted part of the world. Therefore in regard to me the Upper One is located as though around me. In this way, a person senses him in his sensations.

When a person enters into the spiritual world, he immediately senses it differently. One senses that He is located within, He guides from within, all that He does is from within. Ones thoughts, feelings, sensations, desires, that which is sensed right now at this moment: one’s entire self, the surrounding world, thoughts, thoughts of thoughts, thoughts that these desires—are desires of desires, and so forth, all of this is within. Try as one might to delve deep within, in the end it is the Upper One that is located within the person, and shapes him. And who am I? In reality, I don’t exist. Only this thought exists that dresses itself onto the Upper One.

So then, this inversion that occurs with us when the Creator is outside, or He is within us, it is a very important inversion. Why? Because when He starts being within me, I begin to demand from him, beg like a child or like a student, or like a partner demanding examples. He then begins to show me, like an adult to a child, how to act.

That is called, “I sense in myself AHP de Elyon.” One dresses himself onto this AHP. AHP de-Elyon, it begins to shine at me. It begins to show me its properties. It divides here into its ten Sefirot in relation to me, and by observing it I can further divide into ten Sefirot. This is called “Ima Maricha Et Raglaim,” mother Bina lowers her feet into ZON,” and so forth.

In the spiritual there exist absolutely clear-cut examples of how to act. However, the examples are not absolute or complete, but rather partial. The Upper One is revealed to the extent that the lower one is in the state of egoistic protection; that is, protected from his egoism.

In other words, to the extent that I can switch from my egoism over to altruism, I can sense myself not within the world as its most important part, but all the world within myself. This redistribution occurs of the sensation of the universe, that it is within and not on the outside, and every higher Parzuf is located within a lower one, and so forth. Then I can receive a clear example from the Upper One. But these examples, they are only to the extent of the size of my screen. Like in our world, we give a child examples only according to his growth, to the extent that he can grasp, repeat correctly these exercises and various assignments that we give him.

Question: Why are these cities—Pitom Ve Ramses—called the cities of purveyance?

We will not delve that deep into this article. Perhaps in the near future we will come closer to simply retelling all of the Torah in a Kabbalistic language… That’s entirely possible.

They are “cities of purveyance,” because all of this egoism is concentrated there, and against it is the Light, which then brings them to the point where Moses appears, who at that point begins to converse with the Creator. In other words, this is already a completely different degree.

Moses’ growing up in the Pharaoh’s home, being his adopted grandson, being raised by the Pharaoh’s daughter, and so forth, but this will not be discussed now.

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