Morning Lesson August 23, 2021 Transcription
Part 2:
Baal HaSulam, Preface to the Wisdom of Kabbalah, #5
https://kabbalahmedia.info/en/sources/kB3eD83I?language=en
1. R. (00:16) I remember my impression from the Preface when I learned it. From the first day when I reached Rabash I related to it as an article by a Kabbalist that you actually need to learn it. I couldn’t understand the depth that there is in the Preface but only later on over the course of years after studying TES and The Tree of Life. Once again we returned a bit to the Preface and I began to feel the infinite depth within and between the words that Baal HaSulam inserted here, in the presentation of the structure of the upper worlds, the philosophy of the upper worlds, the goal, and the internal content. This was my impression of this.
Meaning what is he telling us? First of all, there must be the cascading from the Creator, the cascade to the point in the degrees that these degrees diminish the upper light. They also clothe the upper light in all sorts of dressings in order to prepare, correct, and make suitable for those created beings that began to grow from zero. When the upper light descends from the upper degrees, it needs to constantly change itself, and it cannot change itself. Rather, by these clothing becoming more and more coarse they can make a connection between the upper light, the clothing, and the will to receive. Then they reach the lowest state possible where the will to receive is truly entirely opposite the light, but the clothing on the light nonetheless makes a match between the will to receive and the light.
That's what we need to learn and how we can rise back from our place to infinity, because that is the state we are in. Infinity meaning no limit, no difference. There is nothing that separates between the created being and the Creator.
Item 4 (04:08) “The reason why the will to receive ...”
2. S. (06:50) Why does the vessel that was created in the world of Ein Sof have to cascade through all four worlds?
R. Specifically by the Kli, it cascades and receives the light and receives qualities and new forms. It all depends on the vessel. The light has no difference from the beginning to the end of the line, either in the world of infinity or in our world. There is no difference in the light. It's called "I have not changed HaVaYaH'. Only the forms of the vessel change and that is all that occurs in all of reality. We need to match ourselves according to the vessel then we will reveal the light that is within the vessel according to the vessel. We never reveal the light itself rather we reveal the vessel in which the light is in. It's also like the techniques that we learn. We never learn about the light and all sorts of phenomena but rather we measure their influence upon us like gravity or electricity. We are always measuring the results that come from the force that operates it. That is how it happens in our life and this is how it results from spirituality. The light is not attained but rather from the vessel in which it is present. The attainment of the vessel, the walls of the vessel by this we speak of the light in it.
3. S. (09:28) How can we know if this process of purification took place in us, refinement?
R. It hasn't happened to us yet, we need to reach it. We haven’t yet reached it and we haven't felt it ever.
4. S. (09:58) It’s written that he can’t define its form any other way, only after the departure of the light once. Why does the vessel define its form only after the departure of the light, what does that mean?
R. If I am under the influence of something, I don't differentiate that here that something influences me because I am under its influence. Rather when I exit from under its influence, and then I return, then I can differentiate between myself and the influence. Let's say like we also sometimes talk about human beings, we say look where you are, what’s happening to you, all this pressure on you, what’s happening to you, you need to get away from that. But he doesn't understand, he doesn’t understand he’s under a foreign influence.
5. S. (11:07) What’s the difference between annulment and adhesion because here in the seventh line from above, he writes the matter of this annulment is because there’s a disparity between them and as far from extreme from one edge to the other?
R. Annulment can be by the upper one, let's say like in degrees of Ibur (conception) and Yenicka (nursing) and even Mochin, and something. Annulment is that the lower one annuls himself to the upper one, either by this that the upper one obligates him, influences him and obligates him such, or that the lower one already performs the operation of annulment by himself.
6. S. (12:09) How is it possible that the light is the same light but it builds all kinds of different forms of yearning towards it?
R. Also in our world, light is the same light and it spreads into all sorts of forms, and like in our world reveals, what is this, it’s some wave, right, electromagnetic force. You can speak of it a lot in all sorts of manners from the side of science. But ultimately it’s a phenomena, right, it’s an energy that expands in some space, some place, what is light? In spirituality, light is a force that comes from the Creator, a force of bestowal, we don’t know it, we’re not familiar with it, we just feel phenomena from it, that it is the bestower. It brings us love, connection, correction, all these things that we receive according to equivalence of form with it and then fills us with pleasure and progress. And if we are not in equivalence of form with the light, then it comes to us nonetheless but its influence upon us then invites all sorts of troubles, problems, and unpleasant sensations. But it’s all the operation of the light, there is nothing in reality besides light and vessels. And we receive an opportunity to perform corrections of our own that will be as suitable as possible to the light and then in such a manner, we will receive it in a more true and pleasant manner.
7. S. (14:30) That explanation in which the light departs from the Kli (vessel) and then returns, and then we can differentiate the light and the desire apart, and with that Baal HaSulam writes that prior to that we couldn’t differentiate and now we can differentiate, it seems like a simple explanation. Then, he also writes that there’s great depth to this, so what’s that great depth?
R. We will learn onwards and you’ll understand. In the meantime, learn what we’re learning now. He said correctly.
8. S. (15:34) How to synchronize reality within us with the light of Ein Sof (infinity)?
R. If we all connect between us, then from connection between us, we can feel how we synchronize with the light of infinity because the moment we begin to perform actions between us, the light of infinity we don't feel, we can't depict ourselves toward that, but to the extent that we connect between us corporeally, that we feel ourselves existing, in this we can already get closer to the upper light according to qualities, that He is one and as much as we together want to be in some direct desire and intention together, we are matching ourselves to the upper light, and so we do it. This is called from your actions we shall know you and from my actions I am becoming more and more familiar with Him.
9. S. (17:07) It’s clear that the purpose of life of a person and all of humanity is to reach equivalence of form with the light. So why is this goal concealed from a person that, also humanity, where he’s born that’s not before his eyes, that’s what he wants to attain in life and instead he goes through thousands of years doing all kinds of things and doesn’t even reach that purpose of equivalence of form to the light? Why is it that way?
R. He will see his flaws, one sees his own flaws. If you wouldn't see bodies but rather Reshimot (records) in them, records of light and vessel that there is in each one, in still, vegetative, animate and speaking, from all of those same components of the vessel of Adam HaRishon, same parts, with what records as of now they are in, in present, then you would see that the upper light influences from above, it awakens layer after layer from all the broken vessels according to those that are more, another layer, another layer, and there is nothing to, it’s just simply laws of nature, we have no one to turn to and complain, when the upper light influences gradually through all of those same layers that are in the broken vessel from the system of Adam HaRishon.
S. (19:08) That’s why when a person is born he’s not told like from the first day of his life that’s the purpose of his life to reach that?
R. He can't use it, what does he need it for? That’s called ‘don't put a trap before a blind man'. What would have helped him to know of this? Either he’d be in sorrow that he’s not in it, and he’d just be bitter of his life, and he would not even develop what he needs to develop in the meantime or you see, tell all the people on the street, let’s see how much it will influence their fate, nothing.
S. (19:51) It turns out that the purpose of reaching equivalence of form is only for those with the point in the heart? Is it how it works?
R. Of course, and to others it comes in other manner just like in this world, in corporeality, there are people who want to reach the stars and to invent all sorts of things, and there are people who live from this and they don't really need anything. I go to my neighbor, he sits and watches TV, his sports match’s on, he has a beer in his hand, life is good, where you're running off to, sit, I’ll also give you a beer, watch with me, right? Each one according to their desire, and so don't have complaints towards anyone, nobody, justify everyone besides yourself, that dissemination of the wisdom of Kabbalah from the organization you work in must be in one hundred percent according to the desire of the Creator, please, worry for that. But instead of this, like you're not making criticism of your work and the organization, rather criticism on the work of the Creator, why doesn't He open for everyone?
10. S. (21:36) What is the difference between the spiritual light and the source, are they the same or different?
R. The source we don't attain. There is Creator which is called Boreh ‘come and see’ that we can reach and reveal it, and that’s how it’s in each and every degree like Rabbi Zusin said, each day I have a new Creator, like some heretic non-believer would say, right, but it’s correct, a person according to his work each day as he ascends, he attains the Creator and the creation a new form. Each day I have a new Creator. Yes, and that’s how we need to progress.
Item 5 (22:45) “Hence, the four Behinot discernment in the name HaVaYaH ...”
11. S. (27:47) Is continuation that with the Kli (vessel), the Reshimot (records) are corrected according to the sensations of the light of Hassadim (mercy) and Hochma (wisdom) and this is corrected until it reaches Ohr Yashar (direct light)?
R. That’s before us, leave it, but don't confuse us, let us understand this.
12. S. (28:19) What’s the difference between the light of Hassadim (mercy) in Behina Gimmel (third phase) and Bet (second phase)?
R. Second phase, light of Hassadim (mercy) is the actual light which fills the vessel and gives the vessel a fulfillment because that’s the aspect of Bina, and in the third phase it’s already the light of Hassadim (mercy) that fills the third phase. It doesn't give fulfillment in the third phase, and thus the third phase in its desire wants to continue a bit of the light of Hochma (wisdom), and thus the third phase, ZA or Tifferet is mainly light of Hassadim (mercy) but with a bit of light of Hochma (wisdom).
13. S. (29:34) At the end of this item it mentions that when the light returns to the Kli (vessel), the Kli (vessel) precedes light. What does that mean?
R. It turns out initially the light created the desire, but after the cascade of the light with the desire it turns out that the end of this development in the fourth phase, even the third phase to the fourth phase, it turns out that the desire it determines the state of the light in the vessel and thus, it ends here. Meaning, we begin in a state that the upper light influences and does everything in the phase of Keter, Shoresh (root), and then phase one, two, three, and then we’ve reached the fourth phase where the fourth phase determines all what happened. That’s how the Creator created its attitude towards the created being in order to ultimately bring the created being to an independent form, to awaken in the created being desire, desire that the created being will desire to be like the Creator, will desire to be in adhesion. And that’s all by this cascade from above below we see how the Creator created from above all the way down to this world, and then how we from this world begin to awaken and build ourselves according to the Creator all our degrees of ascent.
14. S. (31:44) He is describing the four phases of HaVaYaH can we do them all at once or gradually in a certain order?
R. The Kabbalist reveals them according to his soul both together and separately because he cannot attain everyone together, rather according to the private parts and it cannot attain the private parts and forms without getting the relation of the forms with everyone, it is one against the other. So both the private state of each aspect and each phase in general of all of them, they are supporting one another in a mutual manner. Like in this world they say you can't understand a person if you are not familiar with his environment, how he is tied to it and how much it influences him so a private part or not ultimately is a result of the general, the common and thus there is the private and the general are equal. We will gradually reveal this, the main thing is that you will understand how much these things are incorporated in you and turn into something general.
15. S. (33:40) Why does the light depart in the fourth discernment?
R. We haven't learned here yet truly, that is later on, but yes he writes that the light departs from the fourth phase in order to give the fourth phase the urge and drive to desire after the light.
16. S. (34:36) Can we understand or explain why the second phase is not sufficient, why can't it remain in that state?
R. The second phase does not bestow, it is as if it has a desire to be in the same quality as the Creator but actively it has nothing to bestow as it has no light of Hochma and it has no one to bestow to and so the second phase does not bestow. This is her deficiency as she is weak. She as if, has a nice relationship with everyone but truly she can't help anyone. She lacks force in bestowal like we see in this world, there is no force. We see it only in the desire to receive and thus the connection between the desire to receive and the desire to bestow is what brings the vessel to completeness.
17. S. (35:55) How do you explain that the light inside the vessel is still not complete?
R. There is still no vessel and there is still no desire that feels itself as disconnected from the Creator. We speak of the desire that comes from the Creator that is called BoReh, come and see, is separate from the upper force truly and is meant to take care of the created beings and this desire now begins to reveal a created being to build and form, to stabilize it. Don't relate to what we’re speaking of now as if we're talking about something that’s in us, we are still talking about the four phases of direct light. This is even before the world of infinity, truly the structure and the construction is such that the upper force, the Creator, creates it in order that through it He begins to relate to the created being. There is still no created being yet because the created being needs to be disconnected from the Creator, the created being needs to be opposite the Creator. There is still no system that connects and ties that same created being opposite from the Creator together with Him, it is still far ahead. Don't relate to the four phases of direct light that we have a true relation to them, they are our root but it's not that we are truly in this place.
18. S. (37:49) Seems that the light and vessel and Malchut and this world is adhesion and the light enters and the light and vessel are as one and here it’s speaking that the light is not dressed in the vessel and there is yearning?
R. We are not talking about connection from the side of the creature because there is no creature yet, look at this as the roots the preparations, from which later the world's will emerge and the system of Adam HaRishon and it will shatter and after that such desires emerge that are called a person in this world.
S. What is light that is not dressed in the vessel of Malchut?
R. A light that is not dressed in a vessel we do not attain.
19. S. (39:02) Is internal light and external light the same thing but rather the vessel is what differentiates between them?
R. Yes, the light defines all of the changes in the vessels and later the vessel defines all of the changes in the light.
S. Is the light determining the vessel?
R. The light creates and builds the vessel, after it builds the vessel the kli begins to function and then the vessel defines its state relative to the light.
20. S. (39:59) You spoke about the dressings, are the upper lights building these dressings or are we talking about a protection of the desire to receive from the light?
R. The light builds dressings upon it to give a place for the desire so that the desire through these dressings will attain the light.
S. The light corrects each of the 613 desires, does this mean the light itself is comprised of 613 separate lights?
R. Yes, after it operates and cares for the different desires then we can say, that they are here accordingly in the same number of lights. Those that care for the desires, each and its desires.
21. S. (41:04) Where does it suddenly appear in the second phase with the desire to bestow that it is not enough that it just received?
R. If only the first phase came out of the will to receive filled with light, then the whole creation would end and there's no creature here, there's no created being. The creature needs to be opposite the Creator, standing on its own and deciding something on its own, otherwise this is not a created being or a creature. This is why the first discernment or the second discernment is not the creature because it is receiving, although the properties of the Creator but it can't act in that yet. Only the third phase which is a mixture of one and two, can on its own decide something and then it decides from those two discernments those two phases, that it wants to specifically implement the desire to receive which is why Malchut arrives and this is why the Creator actually wanted, where the desire to receive comes on its own, wants from its nature to want to receive and then we are working on it.
S.
The
second
phase
already
has
discernment
between
the
light
of
Hassadim
and
the
light
of
Hochma
and
then
there
is
shame,
suddenly
but
where
is
this
desire
to
bestow
awaken
from
him
the
second
phase?
R.
All
of
the
previous
discernments
are
operating
in
him
even
though
there
is
a
desire
to
receive
there,
but
where
does
the
desire
to
receive
come
from,
as
a
result
of
the
discernment
to
bestow
as
well
and
therefore
the
desire
to
receive
also
changes.
Our
root
is
the
Creator
and
even
though
the
will
to
receive
later
is
made
and
it’s
through
and
against
the
Creator
and
seemingly
as
its
enemy,
its
opposite
but,
in
it
is
the
Creator
and
therefore
it
is
certain
that
everything
will
come
to
peace.
22. S. (43:44) The third phase which has the first and second phase within it, how does it decide to realize itself specifically in the will to receive?
R. Because she feels that the desire to receive is the light of life which fills and gives life to the desire and this is why she wants the light of Hochma and she extends beyond that and that's why she becomes the fourth discernment.
S. How is the fourth phase bringing it closer to the Creator, to the light?
R. No, the fourth discernment is opposite to the Creator and because she is opposite completely both in the desire and by the light. Then what happens to her after that we will learn that she decides on the departure from the whole process which is a big drama, but he's not telling us about that here.
S. How is the decision made between the third and fourth phase specifically to go, to be more will to receive, did it not know it would distance itself from the Creator?
R. There are no calculations there of distancing or coming closer, there’s just a desire to receive that is operating now, that was renewed in creation and this desire to receive chooses that I want to be and receiving.
S. Why specifically receiving?
R. Because it is closer to its nature as Hochma created the desire to receive.
23. S. (45:43) In the previous four items we learned about the cascading of the worlds from above to below, the light of bestowing diminishes to the world of Assiya?
R. Where the worlds are concealed is called concealment but here we are talking about the four phases prior to the worlds therefore there is no dampening of the lights.
S. The fourth phase is the smallest desire to receive?
R. Why? It is the biggest, it is a desire to receive that receives all of the light of Ein Sof in it and the light does not bother the desire to receive as it creates the whole of Ein Sof, The internality of endless Malchut of Ein Sof. I ask that you need to go over this several times, everything that we are learning to at least read the text and put together questions for the text not according to other matters. Then we will have to really learn this correctly.
Item 6 (47:28) “These four above discernments are the ten Sefirot….”
24. S. (49:51) What in the first phase causes the desire to bestow to awaken the Emanator?
R. What causes the first discernment to emerge from the Creator? Because it has the desire to receive somewhat already, that is why it is differentiated from him, the law of equivalence of form and the law of separation according to the desire to receive if it is not similar to the desire to receive of the other or any quality in one is not similar to the quality of the other than accordingly they are separated.
25. S. (50:59) What is the change between the first phase that has a desire to receive and rejects the light?
R. The first discernment does not reject the light at its end.
S. In the second phase there is no light and in the fourth phase it decides to receive for itself what changed here?
R. The desire to receive at the level of the Shoresh is in potential only, the light controls it and it is not felt as the will to receive. They will to receive in the Bechina Aleph, first phase begins to be revealed that it is there in the light but it has no actions of its own, the desire to receive that is in the Bechina Bet, second phase is already under a state that it is resisting the fact that it is in the first assignment which is cancelled before the light and it wants to show itself and therefore it wants to bestow, to be like the light which is like someone who is maturing and then he understands that he has no matter, he has no force to be in bestowal like the first phase therefore he makes for himself the Bechina Gimel, third phase which is somewhat similar to the first phase. This is called Tifferet or ZA and then in the Bechina Dalet, fourth phase he prefers to be in the will to receive that is the greatest of all and to receive the greatest light. After it was in all of those stages, those proceeding stages of Shoresh, Aleph, Bet, Gimel, then in the Bechina Dalet, fourth discernment it wants to receive the light, understanding the importance and how great the desire to receive grew from all of those stages and now it wants only to receive and to only enjoy the light. It doesn't matter to him from who or what it is just a feeling that he wants to feel.
S. What about its desire to bestow it already received the desire to bestow?
R. On the desire to bestow it now returns to the desire to receive and that desire to bestow that it had in the Bechina Bet also becomes a desire to receive in the Bechina Dalet.
S. The reason needs to be different from before?
R. He feels the vessels before that it was not feeling the desire to receive on its own, after being differentiated from the light, disconnecting from reception and then returning to it, He returns feeling it and feeling the joy.
S. When it disconnected from the light initially it didn't know that it would want to return to receive again?
R. It didn't know anything, a desire operates from within a desire.
S. It is disconnected from the light, without thought, just disconnected?
R. There are no future plans that exist in spirituality, what he has in his hands he decides, a serious decision and at that moment it is final, he wants to be like this bestower, that which is bestowed upon from above to be in the same desire.
26. S. (55:34) What are other souls than humans?
R. We don't learn about that and don't ask about what we don't learn about. When the time will come for that we will learn it
27. S. (56:05) Why after the third phase are the light formed in opposite forms?
R. The Bechina Gimel, the third phase is the desire to receive and the desire to bestow that are existing in cooperation, collaboration between them and therefore the Bechina Gimel, third phase is a certain transition between the desire to Bina and Malchut which is the desire to receive where in the desire of Bechina Gimel the creature made of two desires, determines it cannot be in such a way it must come to a decision to either be in this back into the Bechina Bet or the fourth discernment and this development leads him to the Bechina Dalet, fourth phase where it returns to the desire to receive with that desire to bestow that he had before where he is adding even more to his desire to receive. This is why the desire to receive in the Bechina Dalet, fourth discernment is greater. Also in the light of Hochma and Hassadim together build the desire to receive.
28. S. (57:58) What is the rest of the created beings?
R. You have many parts of the desire that are in degrees, Aleph, Bet, Gimel, Dalet, still, vegetative, animate and speaking, corporeal of different kinds and each desire that has some light in accordance with the equivalence of form, that the desire attains, this is called a soul. It doesn't matter what you call them but we will call them souls.
S. In our world it is at conditions of life, what does created being mean in spirituality?
R. They are desires that are clothed in our desire to receive which is still not yet come to complete correction and therefore those desires are incorporated, revealed in us and by them we also advanced just like still, vegetative, and animate help you exist in this world, to move, to achieve and attain nourishment this is how it is in spirituality. You have still, vegetative, and animate will help the human and support the soul to reach its essence. By a person reaching his essence they receive a reward by helping a person to reach there. Also the Sitra Achra, the other side, receives a reward from pushing you to all kinds of directions as this is her work too confused and she does it with great loyalty to the Creator. This is the force of an angel which is called a desire to receive without choice.
29. S. (01:00:49) He writes here about the match between the four phases and the upper worlds. What are the world adding to the four phases?
R. This is according to the example of the four phases of direct light and then we have a division of all of reality that way, between the worlds, Sefirot and Partzufim, a division of HaVaYah where the Creator is revealed to the created beings through a system of HaVaYah, called YKVK the 4 stages through which the light expands.
30. S. (01:02:02) The stage that the vessel goes through from the fourth phase is to gradually develop the freedom of choice?
R. Yes.
S. In the fourth phase there is already some free choice or it is still just preparation?
R. There is no choice, no freedom of choice as it exists only in the souls which we are not yet speaking about, we are still speaking about the forces of nature which are called the desire to receive and how it develops. There are no souls yet, there is no one who is made of two discernments of good in bad or in between in a state of choice as this does not exist yet this needs to be built as we are learning, how this is built from above downwards and how to use this from below up word.
31. S. (01:03:24) What is the expression of the second phase in the fourth phase?
R. The Bechina Bet is entirely desire to bestow and Bechina Dalet is completely the desire to receive, the Keter is the root which is why we always have a connection between Bina and Malchut the second and the fourth phase which is what we will learn throughout the whole of PTICHA.
32. S. (01:04:05) It is written that at the end of the second phase that the light of Hochma is the main liveliness of the emanated being and he knows it is the main thing. Why does he have to go on to the third phase?
R. That is not understood.
S. If at the end of the second phase Hochma is the main liveliness of the emanated being, why doesn't it just turn there and take all the light?
R. He can't, he doesn't have a desire for that the desire in the second discernment needs to develop, what does it resemble, from the Aviut, coarseness and where she discovers what she is lacking the manner of the discernment of the desire to receive which is Hochma which can only reach the Bechina Gimel, it cannot make herself Bechina Dalet. The matter of Tifferet, not explained much here, is also truly problematic to explain as this is like Ubar, like an embryo, like a small one that is born because it is already made of the desire to receive in the desire to bestow which was not there in Keter is the desire to bestow of the Creator and Hochma is the implementation of the desire to receive, it is a result of the Keter. Bina is the desire to bestow with her light and only Tifferet, ZA is actually the combination of the desire to receive and the desire to bestow the light of Hassadim and the light of Hochma.
From the concept of Tifferet, the creature can choose what he wants, where he is and who he wants to belong to at which point he chooses, if you can say so, still in the high place but uses that he wants the light Hochma and to receive it into a true desire to receive, this is what he feels. Because the light of Hochma is a light of Life, his whole vitality already has and he wants this thing. The light of Hochma emerges from the Creator towards the created being and the light of Hassadim it is only correction and this is a condition where later when the Creator wants to grow the creature he gives them the opportunity to grow according to Hassadim, in adaptation to it but at first it is the light of Hochma as without this there is no creation. This is why we need to differentiate between these things that are not simple because these are the two foundations of creation. There is a lot of philosophy and all kinds of determinations about it but the light of Hochma, the light of the purpose of creation and the light of Hassadim is the light of the correction of creation. Only an adaptation even though for us it is important because we want to reach a state of identification, equivalence, closeness to the Creator. This is how it works out, that as for us, it is personally important about Hassadim and bestowal for Beria, the creation. What is important is Hochma, these are things that both connect and are distant, in disparity between them we will learn that we need to brew them within.
33. S. (01:08:41) Of course the light on it comes from the Creator but in our drawings we show the Ohr Hassadim going up, here it is shown Ohr Hassadim going down, is there a difference in our understanding?
R. Yes, we didn't get come to the pictures to explain this but you can say at this way that there are lights that expand from the Creator always and that is a light of Hochma because the light relative to us is the Creator there is light, force, feeling everything in there is the attitude of the Creator with Hassadim, like ZA there is the light of Hochma which is the Light of Life first of all what the creature needs and then the light of Hassadim which is the correction of the creation to give the creature an opportunity to come closer and to adapt itself to the Creator.
34. S. (01:10:11) The fourth phase is also a desire to receive, is there a concealed form of this desire to receive?
R. I will not comment on anything we didn't learn. If I need to teach you how to ask only according to the material we are studying then I will let you have the possibility to ask.
35. S. (01:10:59) Can you say the second phase received all the light of Hassadim?
R. Yes the desire to receive in Bechina Aleph is exactly opposite the desire to bestow in the Bechina Bet and the light that fills the Bechina Aleph is opposite the light fills the Bechina Bet. Those two lights coming from the Keter, abstract light not Hochma or Hassadim. Nothing but that. That is why it all depends on their desire.
36. S. (01:12:11) Can you give us a daily direction of how to prepare us for the Congress of entering Ibur, what task did you give us to prepare well?
R. We spoke about how the world is coming closer to a state where it is filling itself in a state of despair and as much as we need to also help them to feel that way, that they are in despair which is guided from nature, from the side of our evolution, for us to discover all of us to the extent in which we have lost our path of development. We were never in the form of the correct development and to the extent our state right now is not that we are lacking any forces or direction or despair. I'm thinking that we know how to develop. Let us see how nature wants to develop us. That we humans who are at the peak of the development of nature after still, vegetative, and animate where we, the speaking, marks the first sublime upper ones, where all the nature is using its own forces only to develop and not to destroy anything. We have destroyed Earth, imagine to yourself if animals that are living in the forest where in place of using correctly the forest that they would destroy it instead, what would they live from?
But this is what we do, meaning that our entire intellect, we aim to destroy our environment and now we have come to a state where we are already just like if animals were to eat the whole forest then they would be without food or nourishment and that is how without sustenance. This is how we are starting to discover ourselves on Earth as well. What are we to do? Only one thing. I am not inviting you to join the green ones. There are all sorts of people who want to protect nature as this one's health as long as we don't correct our ego which is the reason for everything that we destroy. Nothing will be there. But if we correct our ego to some degree we will at least be able to see that we will stop working in jobs that will destroy nature and we will stop all together to produce things that are unnecessary, we will stop to disconnect Earth from all that is in it and we will relate to each other in a nice friendly way. Not that each group wants to disperse all of the others from the Earth, we need many corrections and all of these corrections are all corrections of our egos where we don't have the desire just to exist like in still vegetative and animate. Our desire to receive is limitless and if we don't stop ourselves we will reveal ourselves as we are simply eating and devouring all of earth, that we can't fly anywhere. We can't, this is still some fantasies that we have that we can exist in some other place. Even if on Earth we can't be as nature.
The Creator won't let us do that and we already know this somewhat and understand, discover and yet to discover as well this is why we have no choice but to correct our nature, this is what remains for us after everything. Today we are standing naked from everything, we should stop thinking that we are wise as we are the most foolish of all, because animals would not destroy the environment this way. If you are to kill the wolves then also let's say, the rabbits will be sick, it is all in a connection of harmony that we need to try to observe correctly. The wisdom of Kabbalah explains to us how we can connect our evil inclination and our ego and exist in a world that is just like animals in the forest where we don't create things, but only the right things for our benefit. Not to just destroy all of earth that we just want money with nothing to do with it. So we need to talk about this and understand the entrance into new life is called impregnation to be happy with what we have to understand that we are limited and that we have no choice otherwise creation will finish us. Let us hope that we scrutinize what it is to be in Ibur, where all of my forces I give for spiritual development surrounding the future in a social way that we will cultivate our Earth and protect our families. We have no choice otherwise we will simply finish ourselves.