Morning Lesson May 29, 2023

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

Part 1:

Baal HaSulam. The Arvut [Mutual Guarantee]. #25

1.Rav’s Introduction: (00:21) Yes, we read almost half of this article, so let's complete it.

Reading Item 25 (00:33) “Now there remains to complete..”

Reading Item 26 (02:08) “Bear in mind that these matters are..”

2. S. (07:31) What is to hear the voice of the Creator and to keep His covenant?

R. Well, we will see, maybe he explains more to us later.

Reading Item 27 (07:56) “However, by all that we have explained..”

3. S. (14:16) It says about the priests have no domain, no corporeal property because the Creator is their possession. What is that?

R. That is entirely in order to bestow 100% without any addition from any other work. That the person is entirely devoted to bestowal.

4. S. (15:13) How come the commandment of “love your friend as yourself” is the most important of all of the commandments for the receiving of the Torah?

R. It's not only for the reception of the Torah, it is in general, it is what we have to do so that the will to receive in a person is arranged in such a way that a person only thinks of himself, just like the still, vegetative and animate. However, in a person there is an additional force which he can raise above the still, vegetative and animate and to be similar to the Creator, so that the person will resemble the Creator in that he will want to bestow to others, to everyone, that he will want to connect to everyone. This is what is separating between him and all the other creatures in terms of the force of bestowal that exists in a person, and in that, people are not also equal.

As we can see here that there are priests and Levites etc. and also between them there are additional divisions. Whichever way you look at it each and every person must reach a state where according to his degree he fulfills his obligation to resemble the Creator. This is why the Mitzvot, the commandments,the primary commandment, which includes all of them within it, “love your friend as yourself,” they were given only to the people and for the time being only to one small group which is Israel. Also inside of Israel, you have additional divisions but the most important is to begin to keep it, to observe it, and later on of course, “My house shall be called a house of prayer for all of the nations" which means that eventually all of the people in the world, over many incarnations, however, they will all reach a state where they will all be on the degree of the priests.

S. How come Israel is chosen to be the remedy a Segula for all the nations.

R. He writes about it in other places that it's because they went through, according to the plan of creation, through all kinds of problems, and blows so they will understand better, easier than others that connection between them is what is capable of elevating them to the upper degree above the still, vegetative and animate because if a person does not engage in love of others, brotherly love, then he is not different than animals and those who have such an inclination, according to the inclination, they are called Israel -Yashar- Kel, which means that he doesn't depend on anything but only on how much a person feels that he has an inclination towards it and he wants to attain this quality.

S. What is the reward of Israel? It is written in the text here the reward is expressed in the words the holy nation, what is the meaning?

R. Yes, a kingdom of priests and a holy nation, it means that a person acquires the quality of the Creator, the force of bestowal and this is why he's called holy, Kodesh, holiness means separate, as we see that the bride is called you are sanctified, you are holy, meaning that you become separate from everyone else for me. Therefore, one who keeps the commandment the Mitzvot of the Creator or the single commandment of the Creator, “love your friend as yourself,” is called holy. That's it, okay.

5. S. (21:26) You said that he who keeps the commandment of “love your friend as yourself,” is separate from the animate degree, in what is he separate?

R. In such an action that he is capable of attaining “love your friend as yourself.”

S. What we see in the animate world is that every animal takes on what it needs and the rest it leaves for the rest, which is seemingly the end of “love your friend as yourself” for us?

R. I don't understand what you are saying.

S. When a person is in “love your friend as yourself,” you say what will take only the necessity and give the rest to others, that's what we learn in the article. We see that nature, the animate world already behaves this way, nature works this way?

R. Did you live among animals and that is what you saw?

S. When you look at animals.

R. I don't know what you mean by, we look at animals. Are we trusting the excerpts or spiritual teachers, there is no such thing. There is still, vegetative and animate exist in the will to receive for themselves, this is what nature is like. That's it. Now the speaking degree has in it a will to receive for himself that is even greater than the still, vegetative and animate but it also has in it a root for transforming himself to in order to bestow, to be for the sake of others. How and when will that happen we do not know, but it will happen. This is why we are all in the image of man, Adam but for the time being it is only an image.

6. S. (23:46) My question is: what is this role that is worthy of negotiation constantly? You say that we have to constantly be in negotiation of reading and receiving the Torah. What does it mean?

R. To try to measure it on ourselves suitable for us or not scrutinize why yes, why not, and how much we are advancing towards the source of the Torah which is the Creator

S. Everyday we are obligated to check the connection between us.

R. Well that's your interpretation.

S. Well I'm asking simply.

R. I don't want to add anything to it.

7. S. (24:37) He specifies actions that are difficult for the will to receive, he says make sacrifices and there is also the harvesting of the field to feed his friend but he says that all the Mitzvot or the commandments, their purpose is to connect people so can this incorporation bring us to the purpose of the goal even if we are not able to keep “love your friend as yourself?”

R. Whatever we are capable of we should make an effort to do it, whatever we are not capable of we can't do it. We will continue and reach in a different way, on a different degree, in another time, under different conditions but nevertheless, as we can understand from the story itself that it has to appear in all people in the world.

S. I am asking about the incorporation, is there a power in this action to bring us closer to the goal even if we are not capable of keeping “love your friend as yourself?”

R. No one is capable of it but rather times and conditions appear when we will be able to do it.

S. What will we keep first: “love your friend as yourself” or incorporation or uniting the created beings?

R. Out of the desire to get closer to others we will feel that we must keep all the other details that are included in this condition of “love your friend as yourself.”

S. The act of incorporation Hitkalelut, how can you imagine it? What is the action? Hitkalelut, incorporation?

R. Where each one wants to be incorporated with the others, he wants to connect with everyone, to be closer to everyone.

8. S. (27:00) In order to come to such a level of devotion and incorporation with the friends, is it mandatory not to have self-possession, your own land as it is written?

R. It is not necessary at all for a person to be poor so that then he can be closer to others, bestow to others because that's his whole will to receive and this is how he should direct it and we need, all in all, in the state that we are in to ask the Creator as he created us with all different kinds of qualities and we were born in a certain family, in a certain state, in a certain time etc.. This is how we should try to keep this commandment, “love your friend as yourself.” That's it. We have to learn what it is, how to get closer to it and how we can keep it but clearly in the end, this whole process, that humanity is going through, through all the problems and the wars and everything else that we have ahead of us, it is all in order to force us to keep this closeness to others.

S. But generally speaking this closeness to the others does it become such a feeling that he stops noticing anything else but this? On such a level of love with others?

R. No, no, we should try to keep it as they explain to us in different places. Later we can see a few in such other texts that's it, but it's not that this should be done by itself or that one day we will get up and wake and the whole will be closer to “love your friend as yourself,” no, our way is through recognition of evil, through our own nature which is completely opposite of our goal.

9. S. (30:00) It is written in the article that the whole Torah was given for the cleansing of Israel which is the cleansing of the body. What does it mean the body in the work?

R. The desire, the desire.

10. S. (30:42) What's the difference between the degree of priests and the degree of Levites?

R. Apparently there are three degrees: Israel, the Levites and the priests and in holiness meaning in the degree of bestowal. We will need to learn about it also and to acquire it. But apparently everyone needs to reach the degree of priests, as it is written, “And you will be a kingdom of priests and a holy nation.”

11. S. (31:30) You said that each one remains in his qualities, in the nature he was born with, so what is the actual sacrifice?

R. I don't understand what you are saying. Each one remains, then there is nothing to do about it, then he's just still like a rock.

S. What does he sacrifice in order to approach the Creator?

R. His will to receive in order to receive and he turns it into in order to bestow.

12. S. (32:06) What's the difference between a body and a land?

R. The body is a beast that wants to exist and it keeps itself instinctively as a beast, an animal and the land.I don't know in which connotation, in which context you are asking about the land, the land of holiness,the land of Israel? I don't know. The land is desire if you are asking about the land, Aretz itself from the word Ratzon, desire.

13. S. (33:12) I think what the friend meant is that you explained earlier that Guf, body is desire and a land is also desired, so what’s the difference between the desire called body and one that is called land?

R. The whole of creation is desire, the whole of creation: the still, the vegetative and the animate that's a desire that does not change but only in general. Whereas, the speaking changes on his own. This is the difference in the desires. The still, vegetative and animate cannot decide for themselves that they will change whereas the speaking, decides and he changes, he has the ability to change. These are degrees in the development of the will to receive, this is how from the still, vegetative and animate it reaches the degree of the speaking, the degree of Adam, human, similar to the Creator. This is what is the exalted thing in him.

14. S. (34:23) If one cares about his own sustenance, how can he care about the other?

R. I cannot answer that in the way he's asking. I understand that sustenance comes from above. The Creator takes care of everyone more or less, and the person should care about how much he becomes closer to the Creator, then one should see how much he's changing by that. But it's not that he can truly care for himself and for everyone, this all happens through the upper force.

15. S. (35:37) How to understand if I'm making enough efforts that were given to me in order to connect?

R. Well, a person should check himself, he feels performing actions of bestowal 100%. Well, I can't say that she doesn't have the possibility to measure it, she needs to do it, men as well as a woman, they need to do as much as possible, actions of bestowal in order to keep the connection between them, between everyone. That's it.

16. S. (36:33) What is the difference specified here between a kingdom of priests and a holy nation?

R. Well these are two degrees, two degrees, a kingdom of priests is less than a holy nation, that is the higher degree. Holiness is truly the degree of the Creator.

S. The question is about the advancement of individuals towards the general correction?

R. Yes, of course.

17. S. (37:17) What should I give others so that they will feel that I love them?

R. What he likes, what he loves.

S. Will we see that in the world if you give somebody something that he loves he doesn't reach anything?

R. So don’t give it. Try to invest in such people who will understand that you relate to them in love.

Reading Item 28 (38:14) “Now we fully understand the previous words,”

18. R. (39:23) That is why spiritual development started so early seemingly in history and nobody knew why and what for but all of history from each beginning from zero time until today is all in order to bring to people, to humans the law of Arvut.

Continuing Reading item 28 (39:56) For this reason….

19. S. (42:04) The feeling is that Baal HaSulam is explaining to us the system for the correction of the desire. Can we say that the kingdom of priests is the screen of the Guf, the Masach of the Guf ?

R. No, the Masach of the Guf ? No, even if you are correct, I do not know the screen of the body, no. Even if you are correct, I do not know. Maybe you say something right but I didn't read it like that and learn it like that, so I am saying that I don't know. The screen of the Guf, a kingdom of priests?

20. S. (43:06) It says that Moses was the most trusted in my house, does this refer to the strength of the Masach of Moses? That it can enter through every dimension of the creation?

R. It speaks of the annulment of Moses relative to the Creator. Where everything the Creator decides on demands, Moses does it 100% without any doubts. This is the meaning of the loyal, concept of loyal.

S. What activates the force of annulment, what is the reason?

R. In the force of annulment is when Moses, with all of his desire and he can do nothing with his desire, he can't stop it, he can't switch it off, he can't do anything with it. He knows he understands he is capable of connecting to the Creator, that all of his desire will be connected to the Creator 100%.

S. I understand you, but in a practical way, when I get an inner observance during the day, I feel that I have a lot of small ,small desires and I feel that I can implement myself on each one of them but I don't want to think about that, I want to escape from it, I can do it?

R. What's the question?

S. Why does the will to receive, not want to get that burden? You feel that it is possible to be in bestowal all of the time.

R. No, the will to receive cannot be in bestowal unless it sees in front of it immediately a reward that is greater than the investment. It's simply a desire to receive, well what do you want from it?

S. Without direct light there isn't reflected light, this is what you mean?

R. Without direct light there certainly isn't any reflected light because the direct light comes to us from the Creator an awakening without this awakening we will remain as a beast. If I have a restriction, screen, reflected light then I can then absorb direct light and enter the Creator through some mutual connection, then this is the degree of man that is similar to the Creator, “I to my beloved, and my beloved to me,” like a guest and a host.

S. What gives the first man to annul each desire?

R. Whatever he receives from the Creator. Whatever he receives from the Creator, the power to annul his will to receive, he can receive that only from the Creator.

S. What is this force?

R. Force.

S. Yes, but which force here?

R. The power to be above his will to receive.

S. I will think.

21. S. (48:04) How do we keep the covenant which he demands from us here?

R. We'll talk about it later but in essence there are several actions here connecting us and from us to the Creator.

S. It seems as though this is the decisive point by which they will become virtuous people. Why does he need all of the virtuous people if they belong to him?

R. The virtuous people means a group who knows how to keep such connection between them such that the Creator will be able to clothe in them and through them to bring him to reveal himself to all of the nations.

S. In the previous item it seemed like there were two degrees. You start with a kingdom of priests and a holy nation. Now he brings into the virtuous people. It seems from the text we need to be virtuous people rather than a kingdom of priests and then a holy nation ,so what is this order of degrees?

R. It's the order of degrees but they are all in bestowal already.

S. All this depends on the covenant that they keep?

R. I don't want to add to it so much.

22. S. (49:45) He writes that if you agree to it meaning to be a virtuous people among all the nations then I command unto me a kingdom of priests so on the one hand he wants us to agree on the other He commands us, without agreement there is no commandment?

R. That is the question is a complex one in what way do we need to agree? If we are a desire to receive, no one has free choice over his path and came here to realize the correction of his desire and move from the degree from the animate degree to the human degree. We will clarify it but in a sense all the degrees above the animate degree we can go through them only with the reforming light called the force of bestowal that comes from the Creator.

S. Okay and when we said we should do and we should hear is this related to this commandment here I command you?

R. I don't know not yet.It's still too early. I don't want to confuse people about those two things.

23. S. (51:45) We say that the whole of creation is in order to be similar to the Creator that we should attain it on our own?

R. According to our requests and our prayers and our participation.

S. Our participation also comes from the Creator?

R. Of course, so what is there, some effort on my part?

S. Even this effort He gives me the ability to do it?

R. No, there is something in each and every effort that we make a certain participation of ourselves. You can say of course, that the Creator does everything, He does from scratch. Let's say, I have a tiny grain in that desire and everything in that grain comes to us from him from his intention, his decision, his purpose yes, so what?

S. But is effort, is this really my effort or it seems to me right now that this is my effort?

R. This is considered yours, how do you relate to your children what's in them? Go to the craftsman who made me, why don't you tell him,why don't they tell you this?

24. S. (53:15) We know that the people were always making complaints they were coming to Moses and complaining and Moses was also complaining the people are not listening to me, but Moses was always justifying the Creator in the face of the people and the people inside of the Creator. in the he was trying to connect them. I imagine it's all inside of me, I can imagine myself what does it mean to justify the Creator for my desires, is there work in that?

R. There are many states where we argue with the Creator ,we disagree with him but we need to overcome all kinds still ahead of us. Of course a person as much as he needs to rise to higher degrees has a greater desire, a greater egoistic desire to receive and a greater desire and a great deal of patience and to keep going.

25. S. (54:49) what does it mean in the text that Moses is the trusted one in all of my house, so what does this word trusted actually mean?

R. Trusted, there are degrees in it as well, but we are speaking about this particular case, then the Creator believes our trust or trust Moses to do exactly what is needed 100%. If he tells Moses to do something, then Moses will certainly do it, and won't let it do and won't look for some justification not to do it.

S. What does trusted mean in relation to a kingdom of priests?

R. I can't explain it, it's all ahead of us. We'll have to learn about these degrees because we'll have to get closer to them and how to keep them, then everything will be clear the difference between this and this and this and that,with a bit of patience.

S. It could be a special quality related to the message to be trusted in the 10 or in our work so what does it mean to be trusted?

R. Trusted means one who carries out the commandments of the upper one and it depends on the level of disturbance. That's the definition of trust, there's disturbances and lack of understanding. We don't take that into consideration typically I understand or I don't understand it's worthwhile or not it's important or not, rather we need to we need to do it like a fool, they say it's a very high degree this gullible fool someone who can come to the level of being as a fool or someone who is gullible, he sees many disturbances before him and he doesn't need to be as the Creator demands. Nevertheless he exerts and he raises above himself and he keeps it that's a great thing.

26. S. (58:42) According to what I understood in the beginning of the lesson, the part of the recognition of evil it means to see that I'm the opposite of the Creator and there's no chance that I will bestow and therefore the question is, what is the point of trying to perform acts of bestowal?

R. It's not about trying, we must do those actions and if we cannot then we ask for the power to do it, prayer. They activate prayer all of us together in the Ten or more even and we get the power to do it. That's how it works.

27. S. (59:49) What does it mean really when the Creator is inside of us ?

R. That we are inside of him and we need to reach identification with Him equivalence of form and adhesion, this is our entire lives.

28. S. (01:01:24) The Creator prepared for Israel everything so they can be a holy nation, why is it so hard to keep it, observe it?

R. That's your only question and you are right, it's difficult because the Creator’s will is this way and that's it. The question is correct, why is it so difficult. On this it says, go to the craftsman who made me.

29. S. (01:02:30) It says in the text a few times that Israel are asked whether they agree to be the virtuous people, the question is whether they agree to, means that they want to?

R. I don't want to get into all those things, if they want to or agree to it, they want to be in it.

S. What does it mean? Can we somehow understand in our state, what are these sparks of holiness? He mentions again that through them it passes on to the other nations?

R. They're forces of bestowal in a person from which a person from which a person understands the meaning of sanctity.

30. S. (01:03:35) If I begin to love others this means that I'm willing to receive everything that the Creator wants to give me?

R. I guess yes because everything you receive will be for the benefit of others in order to bestow, you wouldn't want to receive anything for your own sake but for the sake of the other, if you have a certain level of adhesion with the Creator.

Reading item number 29 (01:04:20) “Now we can fully understand that…”

31. R. (01:25:06) That they should not escape the work, so why did Moses tell them everything?

Reading continues. (01:05:36) " It is much like Maimonides wrote…

32. R. (01:06:30) Meaning all of the work that they need to do in bestowal and giving and connection and mutual support, mutual love, everything you have to explain to them.

Reading continues. (01:06:43) "Regarding the reward that is defined.."

33. R. (01:08:36) Meaning maximum bestowal.

Reading continues. (01:08:40) 'And about the unclear measure..

34. R. (01:09:03) It's interesting that the more you read it, you look deeper into how Baal HaSulam hid such things. It's just hard to fathom what's concealed here.

35. S. (01:09:45) I heard earlier that the whole development of this history is in order to bring people this law of Arvut, what does this law say?

R. Of course, we have to be as one man, this form of one man who is entirely similar to The Creator.

S. It says here that the Creator warned Moses to describe the clean work as it is without distracting anything and taking away anything, on the other hand Baal HaSulam also says that Maimonides explains that for women and children it is forbidden to disclose the work so what else are we supposed to do?

R. Teach a boy according to his ways, of course there are differences between people who you are teaching.

36. S. (01:11:15) Writes that at the time that the nations are still not capable of this role I need a virtuous people. I was thinking that the role of Israel started, we'll start when the nation's are ready?

R. That's what he writes so accept it and that's it.

S. What's our role?

R. Our role is to be as a conduit as he said before, the Israeli nation was to be a conduit between the Creator and the rest of the created beings.

S. What state did Israel become a conduit do they need to achieve a certain degree where they become a conduit or this whole process they go through, this whole process already calls them the nation's or is it only from a certain moment they become a conduit and they can keep their role?

R. I cannot say, I think that from the very beginning there's a division and distinction between groups of people according to how distant they are or how close they are from the concept of one and that's it. We need only to try and do what we understand and pass it on to everyone, there's nothing more than that. I hope that soon it will come true.

37. S. (01:13:25) When it says no more not to describe the rewards so that they will accept it egotistically, what is this warning and how can they be careful about it?

R. Careful about not taking upon themselves more than what the Creator demands. In other words only connection, and to be as a representative of the Creator in connection whatever you touch.

S. About the Israeli nation in our time,it seems like in spite of all the complicated situations we have in Israel for the first time there is a deficiency, a lack of connection. People never came before they were afraid of a Civil War. For the first time we are talking about it and we came out and we're crying out about it. It was weird people didn't understand but today people must say people are saying we must have unity in our nation. Do we have a way of working with slack because many people seem to be ready for it?

R. I don't know, I don't belong to all those parades and I have no investment in that. I don't think it's something well, it does change something at some point but in a very distant way then the actual role of Israel. I don't think anything good will come out of this. Anything good will come out of this at least. To begin with the root of those parades or protests it's the big stinking ego.

38. S. (01:15:37) He depicts a state here of a sort of Utopia where everyone cares for everyone and then a holy nation then there's the desire for a wishful state?

R. In the middle there's a process that just as to begin with, each one is concerned for himself in the same way eventually everybody will be concerned about everybody and then there will be a common feeling between them.

S. Is it one or a zero?

R. No, it will be in the middle,throughout the process it will be revealed but eventually this is how it has to be, that each one is concerned about the other as if it was himself. That they feel as if they are in one body.

S. There is a sense in the article where it just cuts off.

R. No, he wrote it, he closed it off, that's what I think.

39. S. (01:17:13) What is the root? For example, the Creator says, “I need a single nation,” and we always hear from you from friends the impression that we are raising the importance in the Ten of the example. What is the root of this example? From the lower it is said that we need an example and then in the form of dissemination, we need an example. Where is it coming from?

R. What do you mean where exactly is this coming from? I don't understand.

S. What is the root of this thing that is called an example?

R. The Creator is revealed a bit in the created being. He wants the created beings to learn from Him, and to make himself completely resembling the Creator, like a child and a teacher.

S. The teacher says that I need an example from you, I am teaching you, and you will now form an example, even let's say for the upper and for the expansion that we’ll call dissemination.

R. Okay. What?

S. We know, for example, from a lab of a sample.

R. You're asking how Israel has to be an example to everyone?

S. Where is it coming from that he is, as if, obligated for there to be an example to open, to allow?

R. That's the Creator saying that I need one nation upon this Earth, that they will be as an example. It's the Creator saying it. The nation of priests, holy nation, that we will be an example.

S. We know that in the sin of the tree of knowledge, Adam and Eve, he says, “I made a mistake. I wanted to give contentment, and then I didn't have a screen to do all of the good for you. Help me, please, everything happens for you anyways,” and said he ran off and hid. So, now we need to create an example all the time from this root, to create an example that in every moment, every state, we are all the time turning for help?

R. Yes, we're turning for help to get all of the Ein Sof and small portions until we reach the whole complete light.

40. S. (01:21:00 ) We see in the work in the ten, and in our dissemination that the example depends on the person receiving the example. So, if everything depends on the example, what example should we take for the other to be able to receive it?

R. You're asking me? I think we're doing it correctly. We are opening classrooms. We're opening groups, and we're explaining. What the wisdom of Kabbalah talks about and Baal HaSulam and Rabash.

S. Many times when there is an effort, a strenuous effort, and you want to give an example and it's not received, and after much labor you see that the example is not received because you are having the problem.

R. Well, yes.

S. It's as if an inner correction that we need to do for the example to be external. Meaning, we need to give an external example, but afterwards we need to take responsibility why it's not being received meaning it's still our responsibility, other than just giving the example, but also for it to also be received in the receiver of this example, how to work with it properly to create the sensation in me for-

R. Connection. Only through connection.

S. Connection is not the external form of the example that we give? What is the form of this correction for this other to be able to receive?

R. Through an example of connection, we give a live example of what we need to do. There's no more than that.

41. S. (01:23:40) If I may clarify the state in the person that he has now the condition of Arvut before him, that you need to be a nation of priests, and steer away from corporeal things, and that he agrees to it. So, how can a person agree to it?

R. I guess he gradually comes closer to this condition to such an extent that he really agrees, that he doesn't want anything for himself, but the Creator is his Dwelling Place.

S. What does he agree on?

R. That all of his vessels will remain completely empty.

S. So, it's contradictory to nature, how can he agree to such a thing?

R. He gradually acquires a force above nature.

S. While being in nature, he acquires a force that is above nature?

R. Yes.

S. What is the state that he can agree while he is still in nature to be above nature?

R. Through prayer he can connect to a higher degree than what he is on, and from there to get forces.

S. What does he need to go through to be able to agree to such a disconnection?

R. The upper light bestows, and gradually gives a person a desire, and the ability.

S. What is the measure of the agreement? First, in the previous item, as we read, to agree in concealment to receive the Arvut?

R. I don't know if we can even interpret this, if we can find words for this. Meaning, that we need to reach a state that the inner force of each and every one will connect to the other’s force, and in this way, all of us together, with a mutual inner force, will be able to appear before the Creator.

S. This connection needs to be as a precondition to this agreement?

R. No. Well, there's something that kind of reminds about it, but mostly not. But, after he prays and raises himself, really to a higher degree, then he understands what we are talking about.

S. I didn't understand. How does a person come to such an agreement? Meaning, he said that if there's 600,000 that he has no problem to agree on the condition of loving others as himself.

R. Yes.

S. So, him feeling that there are 600,000 loyal lovers is a precondition for his agreement?

R. No. That's already the Creator doing it.

S. I don't understand. What is this condition of the Arvut? How does a person agree to it? And, what has to be before, so that he can agree to it?

R. The Arvut itself is under condition. There is the condition of Arvut. That the Arvut happens on the condition that if everyone agrees, then everyone can keep it. How can that be, when the Creator is before them? All these things are in the hands of the Upper One. It's not that we will now reach Arvut, and give birth to, out of nothing.

S. So, there is a matter of connection and agreement, mutual agreement?

R. Of course.

S. No, because I understood earlier that, I heard, it's not a matter of connection that has to be before in order to agree to the Arvut.

R. To agree on the Arvut, the agreement itself is already connection.

S. It's an agreement to connect.

R. Yes.

S. And, before that there's no connection.

R. I don't know if you can say that there isn’t. It's not black and white. Also, before they were there, but there was the privilege of the forefathers, and all those things.

S. So, in order to agree on this final disconnection, is this even a singular state that he's asking for the Arvut and disconnects from the will to receive?

R. No, it's gradual.

S. So, it's not at one time.

R. No.

S. Is it a period in a person's life that each time he arrives to it?

R. In our times, probably yes, and not such a long period of time.

S. Then … in a person that he is invited to Arvut. Can you depict this inner state, what happens in it, and how does he agree?

R. No, we'll get there and we will do it.

S. I'm asking what is he offered? He understands that he needs to disconnect completely and he needs to yearn for it.

R. Disconnect from what?

S. From the will to receive, from the benefit for himself, to be in thoughts for the friends and care only for the friends and not for himself.

R. Yes.

S. So, this he understands and this is what he wants?

R. There's a difference between to want, and to agree, and to do it. And, he doesn't have the forces to do it. He supposedly wants it, supposedly, and that's how it happens gradually. He acquires the ability himself to build that connection.

S. And to agree, what is required for him to agree, for this to happen on him?

R. He needs to see the future. That really, this is the Creator's desire. It's not his own will to receive. He has to see the Creator and to see the Creator’s desire as much as he expects the Arvut from a person.

S. What is this addition of seeing the Creator before them, and only then they can agree?

R. Where can he get forces from?

S. He wrote 600,000 loyal lovers. I thought this was enough/.

R. That's not enough. This is a vessel. But where will there be forces of Avut in that vessel?

S. Only when the Creator shines before them?

R. Good.

S. So, the vessel is 600,000 loyal lovers that all want to reach disconnection from the will to receive?

R. That's a given but, it's not a matter of a number.

S. And, then they give another strength to agree?

R. The Creator gives them forces.

S. So, what happens before the Creator gives them strength?

R. There is only a desire, without the implementation.

S. What do they want? To help one another? Each one to arrive at it on his own?

R. Still not everybody together.

S. Not everybody together. So, how do they feel 600,000 loyal lovers?

R. No, that they do reach.

S. Only after the Creator shines?

R. How else?

S. I thought that was the vessel.

R. What do you mean it was the vessel? It falls from the sky?

S. No, I thought the vessel was 600,000 loyal lovers and then the Creator shines, and then they agree.

R. Where does this vessel come from?

S. The vessel is supposed to come from them working on the connection between them. They understand that alone that they cannot reach it.

R. And, they can not reach it and then what?

S. And, then they work on everyone having such a force, such a strength, so this is what's unclear. What is the condition, and what is the implementation?

R. And the sons of Israel sighed from the work.

S. Each, individually?

R. Together. The sons of Israel. Speaking about everyone.

S. From the work of what? That everyone wants to reach on his own to bestow?

R. From them wanting, I don't know if alone, but not all of them together.

S. And, then?

R. And, then they understand that only after the Creator does it, they can do it. Subjugation is the main thing here.

S. And, then they receive only the vessel? And only the vessel they receive of the connection? And the ability?

R. Yes. And, the vessel is the ability.

S. The vessel is the ability.

42. S. (1:35:17) On the matter of the transition of Israel, and the ability to give an example. Again, it's me being in the state that I'm in, and keeping what I need to keep, and everyone looks at me, and can learn from me. And, this we learned, that we have to. The question is how much I need to bring closer, the other and participate in his growth. I can do whatever I can do. And, then the rest I put on the creator of, “raise him until he can get the example.” And, on the other hand we also learned that we need to clothe in the vessels of the other. Meaning, to come down from the mountain and help the other ascend to us. So, this example that we need to give, it includes the descent to the other, and then matching the example to them?

R. I think so.

S. It's a lot of work and it requires….

R. No, you must descend down to whoever is below you in order to hug him, and help him rise.

S. It's not simply another example that we're keeping, Arvut.

R. It's not an example, it's an action. It’s the action of Arvut.

S. And, Arvut, not in my circle, but it is also towards the nations of the world.

R. Yes.

S. That's not really explained in the article. How we descend, and how we make this action towards the nations of the world?

R. That's how Baal HaSulam writes. Also, he has problems.

S. It's not about the problem. I’m just saying that it’s felt that it's not complete in and of it’s own. Because, there's this difficult challenging work of how to mix and mingle in the souls of the nations. So, how do we match our example, even in the ten, towards the friends, so that it reaches them and touches their heart? This is a great deficiency. That we have to awaken one another. And, not really are able to through simple example. We need to clothe into one another. This action, I don't always know how to perform. This is what I want to learn.

R. We'll get an example. We will get an example.

43. S. (01:38:09) You're saying it's not, it's 600,000 until the Creator shines?

R. 600,000 is the entire vessel, yes.

S. And, the vessel is incomplete until the Creator helps us build it whole?

R. Yes.

44. S. (01:38:45) I wrote you saying that you have to come down to that who is below you, hug him, and help him ascend. What is this action of hugging him?

R. To equalize. To resemble. To connect.

S. To resemble, to equalize, what and what?

R. To be in resemblance of form. To be like him. And, afterwards to ascend together.

S. To feel the deficiency? The distance from connection?

R. Everything. You must descend, even though you don't lose your degree, but compared to him you become small like him, to be along with him, and gradually you can raise him by growing next to him.

S. What should I hold on to so that not to lose the degree and ascend?

R. It's only clothing. A Partzuf upon another Partzuf.

S. All of the connections.

R. Yes.

S. Gathering the collections of the connections, and in order to ascend with him, we hugged him, we loved him and we really want to lift him up, what is this action of lifting him up?

R. You have to bestow upon him that he will annul, and then together you can rise.

S. How do I bestow on him so that he annuls?

R. That's not for now. Let it go. It's too much. Think about it.

קבלה מדיה

קבלה מדיה

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

אלימות במשפחה

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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