Part 2:

Baal HaSulam. The Freedom (One Law for All the Worlds)

https://kabbalahmedia.info/sources/4AtF9tGS

Reading “One Law for All the Worlds”

1. R. (05:40) Okay, this is a little, well he explains in a way that is not so comfortable, maybe, for us to understand, to begin with; but altogether he talked in the clear manner where we receive bestowal from the Creator and this bestowal is divided between us and in this bestowal, even now, we exist but we can understand one another and we connect. Even if we don't understand this, we are in some air, some place that forces of nature exist in, the upper forces, and in the upper nature to the extent we are incorporated in Him, we're also incorporated in our connection. We understand and feel, and locate each one, himself, and the others. Out of existing in the Creator and in mutual bestowal we, through Him, upon everyone and this way each and everyone, upon each and everyone we're connected this way.

2. S. (07:14) He says here that “there is a measure of ego and selfishness on the side of the desire to receive and everything outside of this comes from outside of the bounty”, what can we even sense or feel from the other side?

R. When the bounty comes and works on the will to receive it awakens the will to receive and the will to receive begins, by this bounty, by the bestowal of this bounty, it starts to, how to say it, shakes him, rattles him, the lights rattle the vessels and this is how we wake up, how do we wake up? You felt that more than once on yourself that you're like a dead man, you don't want anything, you can’t do anything and suddenly comes some awakening by chance, through something or from someone, why, what happened, the light awakens the vessel.

S. So this awakening we attribute to the light, and what we feel, is from the side of the individual?

R. Yes and we need to diagnose these lights, to discern between them and to know why they work this way, to see how we can respond to them and come in contact with them, and this is our whole life until we reach a state where, ‘I, to my beloved and My beloved to Me’, and we awaken the Creator and He awakens us and between us there is a direct link.

3. S. (09:15) The bounty that shakes, awakens the vessel, He makes the changes in the clothing and not in the essence, He doesn't make changes in the essence?

R. That’ss something we will learn, in the source, certainly not.

4. S. (09:36) He says here that “there is no in the atom”, what is the force of the ego he's talking about, is it the physical atoms?

R. Forces are forces, that is also something that is also not material, forces not matter; however when they act, then through matter they affect us, they activate us and we respond.

S. And this is the egoistic, atoms, the force of ego is atoms?

R. No, the ego is a spiritual force.

S. So what does he mean as “if we turn corporeal atoms into spiritual atoms?

R. That we don't know what connection there is between one another, we will discover certainly, but in the meantime we can’t say what is the bridge between spirituality and corporeality, and where one ends and the other begins, soon.

5. S. (11:09) Is an atom the final unit of the will to receive or does this unit also get divided?

R. An atom is not a unit of the will to receive, the unit of the will to receive is Behina, is the discernment of coarseness, root, one, two, three, four, and so it is with one hundred twenty five degrees of the will to receive until complete matter.

S. So what is the atom?

R. An atom is what the Greeks defined, Ancient Greeks; there is no such thing in spirituality or in the wisdom of Kabbalah, it’s in order to explain things we need the human language.

6. S. (12:17) He takes the explanation of the will to receive and he releases us from the metaphysical explanation?

R. I don't want to go into these things so much, but the will to receive is the force of creation that the Creator created against it, against Himself. We may use this force just as the force of the Creator, meaning there are two forces in creation: the force of the bestowal and the force of reception, desire to bestow and the desire to receive, no more. Only about the connection between them, the mutual adaptation, the coming closer, that is what we talked about.

S. And how does it released from the metaphysical?

R. Because we don't need all these forms of explanation of the metaphysics because there, it’s philosophy.

S. And what does it mean that ‘there is no, that the atom is the fruits of the material’?

R. We learn about the force of the Creator is the first that they created the will to receive against it, that is the second force, and it works with the second force, as it's written ‘with the whale, Leviathan’ in order for the created beings that are incorporated, that are created, made of this second force, their will to receive may know Him. When He is the first force, and also Him being the first force, it's not the Creator, Himself, it is the Bo’ Reh, Come and See, that is the way He presents Himself to the created beings. What He, Himself, is it’s a higher root, we don't attain, maybe in the meantime we don’t attain.

S. He's saying here that “it's possible that a will to receive is born in the way of chemistry or that the desire is the root of the matter of the material”?

R. No, the will to receive is born through the four phases as we learn; in the will to receive there is the will of the Creator from which the will to receive of the created being has been developed from the desire to bestow by the Creator. To the created being, what is made is the will to receive in the created being.

S. Okay, so what does it mean when he says “there is no difference between the will to receive and the fruit of the material that is the result of chemistry”?

R. We can speak about this as well.

S. What, that the will to receive can be produced by chemistry?

R. You can produce it by chemistry because you already use existence from existence here it's not existence from absence. He takes certain materials, starts manipulating them and you get new qualities.

S. No translation

R. The will to receive is in the matter.

S. Where is the will to receive? [No translation, guessing from Rav’s answer]

R. Where is the will to receive? In the atoms, in the molecules, when you talk about their numbers, their intensity, their weight, now you're talking about the will to receive in kilograms, in neutrons.

S. And why does he relate to the will to receive as the foundation of everything?

R. Because with respect to the created beings that is the only foundation that is in the created being.

7. S. (17:16) Baal HaSulam writes that “the bounty equals all of . . . . and in the end he writes. The question is it makes an impression that the bounty is an individual concept of the individual, what is this bounty?

R. The bounty is common for everyone because that's the upper light which is completely, completely abstracts of everything, but later because of the qualities of the created being, every created being has it individually in a special way according to his qualities.

8. S. (18:11) When a desire corrects its intention for bestowal then the rejecting force no longer acts in him?

R. It does act and specifically by this rejecting force his will to receive becomes greater, acting against it, nothing disappears, all forces are being used.

S. Because it's written that “the desire is limited and the rejecting force and attracting and force in it, so how does he get out of these limitations?

R. He uses this rejection force in order to increase the attracting force and vice versa. We see this in all kinds of mechanics and physics, and everything: when you have, to when you want to build something positive you have to build also something negative in order to develop this positive force, you can do it in the other way.

9. S. (19:20) These special qualities that are revealed within the desire to receive, in the material, that we are the material in essence, is a talking about that special material that the Creator created?

R. We will learn about this . . . material and no it's not this, this . . . . matter is the matter, a basic matter that doesn't have yet any qualities.

10. S. (19:59) We're talking, we are studying about the exit of the spiritual forces, the development of the desire to receive, and in some stage, all of those fundamental particles are revealed? Are all of the material ruled under Him?

R. All this matter, material is the result of the spiritual forces that act, we only perceive these laws in the way they exist in corporeality, masses and all these phenomena. But basically it is spiritual matter and it's only that this is how it seems to be in our senses.

11. S. (21:11) So what is this freedom of the individual?

R. I do not yet know.

S. But he writes about how it all depends on the one law?

R. We now need to learn what forces act on each and every created being and in what way the created being attains his freedom. Can he be in the state of freedom, free or not, and doesn't depend on his ego, his selfishness, or does he require anything else in order to elevate his will to receive to a degree where he is free?

S. So how to perceive the word freedom that he mentions constantly?

R. In the meantime we also do now that, but freedom means that the will to receive may use it according to the extent that he is able to depict freedom to itself, no limitation. And this is not yet clear, but soon we will talk about what it means to be free.

12. S. (23:00) Ego, it is a spiritual force and the will to receive is the matter, are they related as their roots and branch?

R. Either ego or the will to receive, they are the same, they're the same, it is a will to receive, that is what we call the quality of the created being; the will to bestow is the quality of the Creator and by that the created being is different than the Creator. And we are talking about how the created being can adapt itself to the Creator, to be like the Creator even though it stays in the will to receive. So they created being gets the correction to its will to receive, even though the will to receive doesn’t change in the created being, you can’t change it, it's what the Creator created. But we may perform corrections on this will to receive and so to resemble the Creator and to come to adaptation with the Creator, to a quality, and accordingly come closer to such an extent that your reach adhesion.

13. S. (24:30) The title is One Law for All the Worlds, although the wisdom of Kabbalah mentions nothing about the corporeal world, so what is the law it mentions?

R. The one law is the will to receive in the created being that wants to connect and to receive the will to bestow by the Creator.

S. Tell me, when we read Zohar before, it has laws as well, that we read in the Zohar?

R. The entire Zohar only speaks about this law that we learn here in this article about the will to receive.

S. There is nothing there corporeal for you not to think for a moment that there is anything corporeal there?
R. Yes of course, it’s not corporeal because corporeal means in order to receive.

S. When we’re reading the Zohar, for example, as you said, “what do you intend for”; as you said we are not ready yet, so what is your intention?

R. You want to feel it in your vessels of reception and that is impossible, that is why our whole work is to convince you that you have to shift to the vessels of bestowal, and you don’t yet have vessel of bestowal so connect to your friends and can ask from the Creator to turn your vessels of reception into vessels of bestowal and that is all that is going to happen.

S. Meaning when I read Zohar, this should be my intention?

R. Yes, yes of course, and the Zohar is the strongest force that exists to correct the soul, the inner desire of a person.

S. I see, so how do you pull, how do you draw the light that reforms, through the friends or do I need to think differently?

R. Through you.

S. How do you mean?

R. Because I know how to use your forces, I take your forces and use them for my benefit.

S. Can you open this up a little bit because I don't understand?

R. No, that's my secret.

S. I'm just asking how do I do it in the ten, you always explain.

R. If you're doing this for the good of the ten, bit by bit, you will understand that.

S. Meaning to think of them?

R. Yes, yes.

14. S. (27:08) I didn’t quite understand: n what is the desire to receive considered to a spiritual matter, I always thought it was corporeal?

R. The will receive, what is corporate, what do you mean corporeal or spiritual? If it's in order to receive, we call it corporeal, if it's in order to bestow, we call it spiritual.

15. S. (27:45) In the formulation of the mechanism we need a force against, do we need this force the connection between us?

R. We can only control the connection between us but through the connection between us, we can neutralize the force that goes against us to make it in our favourite, we can do everything, the main thing is to be together.

S. How do we awaken the Creator, what does it mean ‘to awaken the Creator’, and how do we do it the best?

R. Awakening the Creator is only possible through prayer, a request, like a baby crying, shouting and in all kinds of ways awakens his parents to take care of him, that’s all, that he shows them that he needs them and out of creation they come to him to take care.

16. S. (29:39) The light is the bounty that moves, drives the Kli and this is why it is the first power that can overcome ego, since everything comes from Him, and it causes us to understand that there is a place inside us of the upper world, of the upper nature that moves us toward the upper, is this freedom?

R. No, it's not, that's not freedom, we have to reach a connection with the upper force in order to receive Its qualities and then with His qualities to work with the will to receive of ours in order to resemble the Creator to such an extent that we come closer and adhere to the Creator, that's the goal.

S. So the freedom is the force that moves us toward the Creator?

R. We have not learned what freedom is yet; ‘freedom’ is when we rise above the will to receive and we start to use it from scratch, from zero more and more and more in order to bestow, it’s freedom from the will to receive.

17. S. (31:36) I heard that in creation there's a force of reception and bestowal.

R. This primal matter, it depends what angle you're looking at: the will to bestow by the Creator is the foundation of all creation and the will to receive in the created beings is the foundation for all the created beings.

18. S. (32:50) Continuing the matter of the material, spiritual and corporal, so there's no material there's only a wrong perception of reality of whoever exists in the desire to receive?

R. Yes this is what we call material, the ‘will to receive’, that's how we call it.

S. Meaning, an answer for a person, he’s told, “when you reach the correction you will see it, until you're not there, you cannot see it”.

R. Yes.

Reading (33:38 - 34:27) “Now we will understand the matter of the freedom of the individual, according to the definition of the first factor,”

19. S. (34:28) Meaning, if we annul the will to receive in us which is in each and every one, we will annul and cancel the borders, the barriers, and we will not feel that we are limited. Take some special place and each is special on his individuality, we will stop feeling it completely. And for us, it will be either to be in the internal reality, Ein Sof, I'm not talking about this physical plane, the physical distances. We will not feel that we are limited in some borders because the will to receive will not act for . . . .

Reading (35:30 - 36:57) “Thus you see that all the tendencies he has inherited from his ancestors are indeed no more than boundaries of ….”

20. R. (37:01) In that, really, in each and every one of us there is a how unique special desire to receive an individual that he has to realize.

Reading (37:12 - 37:45) continues…

21. S. (38:00) I didn't understand what these ‘boundaries’ are, what are these boundaries?

R. The desire to receive acts in everyone individually, if he acts for the benefit for the collective then there's no difference and he is spread over everyone; but if the desire to receive acts for the self benefit then he limits one’s self and divides the reality into myself and what is outside of me, and then he is limited and needs a correction.

22. S. (38:43) How can we receive the Torah in this world, how is it accepted?

R. Torah is the upper light that comes to a person according to how much he is capable to bestow to others and then the upper light, the upper force, enters a person and flows to others, this is what we study. The light that fills us if we want to be connected between us in order to bestow, meaning in order to bestow between us, this light is called Torah.

S. Yesterday, according to your recommendation we read the text two more times and two questions emerged, I’d like to ask one of them: is the screen that we need when we read, will it be at our disposal automatically or must we be concerned about making it, creating it.

R. We want to have a masach, a screen, through MAN, our requests. We make, we build in the upper, a deficiency for a masach, for our screen, and the upper arranges for us a screen, this is how it works. This is always through a prayer for the upper and the upper arranges for us what we asked for.

23. S. (41:16) You said that in each of us there's a special quality of the will to receive, how to discover it in me and in the others?

R. To us connecting and drawing the light that comes to us and clarifying the desire to receive that is in each of us and connect between us, and turn our intention in order to bestow. And through that we begin to come closer to the Creator and in contact with the Creator, see what is the difference between us and the Creator, how close we are to the Creator, and through our actions of drawing nearer and farther, we begin to understand how we are in comparison with the Creator. Then we have a point, how do you say, a point of support begins to which we can measure where we are, who we are and in what quality.

24. S. (42:47) Maybe to continue this question: if I identify in a friend a quality, suppose he’s stingy, and he see that maybe I’m mingling among other people. Where can we connect and what does it look like after we connect?

R. We connect between us in mutual bestowal, one onto the other, and it doesn't matter what qualities we are in and how much we understand these qualities, we gradually draw closer to one another until we bestow to one another. How much we can help one another, and then from the mutual connection between us, we build the result from our connection which is already a third body which exists from two, it's included from two. And we see this is how it is in nature where materials connect and other bodies and through this we arrive to what is called ‘as one man in one heart’.

 

S. But how can we bestow to each other if all I see his negative quality?

R. Through example, also when you feel his negative quality, this is his help to you and this awakens you to correct something within you that you feel in him, this negative quality.

S. And then where does the Creator enter here, between us?

R. The Creator, above both of you, that you feel of the correction force, the forces to correct.

S. It’simply, I don't understand, if there’s this resistance between us where all we see is the opposite qualities?

R. You just don’t feel that each is uniquely special individually for him to correct himself, the friend that is next to me, it doesn’t matter in a nice way or not, good or bad, he in essence bestows to me and awakens me to correct.

S. So how do we reach this understanding that we are made for each other and that too we do? 

R. All that, to begin with, the Creator arranged for us to be one group, even though we can see that it’s because this and that and all sorts of reasons but the fact that we are finally in the same group, this is the work of the Creator. Apparently, we need to complete one another in ten Sefirot.

25. S. (46:58) My intellect is confusing me with what we read, how can we use it correctly so I went diver from truth?

R. My dear, open your heart and you will have no mistakes.

S. But how to open it?

R. For that you need to ask, for that it requires absolutely no reason, no mind.

S. I will try, thank you.

26. S. (47:29) Qualities of attraction and rejection are described here in the will to receive, the meaning here is the will to receive for one’s self?

R. Of course.

S. And these qualities of attraction and rejection that are expressed as stinginess or generous when a person mingles with others or is a hermit, how can we ask? If it's for myself it’s clear but it’s written here that “an organ that is cut off the body” that he must not. . . “. What is this a disconnected organ, to me it seems I feel this, I don’t know wherefrom?

R. If you are unable to connect with the friends in such a way that you able to act inside of their desire toward the same direction, it is called that ‘you have been cut off’.

S. It is hard to explain this feeling but it's already there, always there in the work. It's a part of the way I see the world, I perceive the world, it’s as if I see that there is this part but I cannot feel?

R. Ask.

S. To simply ask?

R. Yes, yes, yes, ask about everything, the Creator will guess exactly what you mean even though you don't even understand what you're asking for.

S. The force of prayer directly depends on the recognition of evil?

R. Well pretty much, yes, with the revelation of evil is individual.

S. In my heart I can act outwardly but I can’t lie to the Creator?

R. You come but it will not do anything, it will do the opposite and distance you from the Creator; this is already not a prayer.

S. May I ask again, I’ve already asked a lot?

R. You think first and then you ask.

27. S. (50:23) I heard that in each of us there’s an individual will to receive that we have to realize, what does it mean that I have to realize the will to receive?

R. You have to realize it in order to receive or in order to bestow but you have to work with your desire to receive. Meaning, if you have now an opportunity not to use your will to receive, this is also not good. To receive some sort of medicine and relax and not to use the will to receive but the opposite, you have to use the will to receive as much as possible, as big as possible. And after you use it, you have to discern what intention do you use it for, for everyone else or for your own benefit accordingly to?

28. S. (51:53) When we teach this article to new students, there’s always a lot of curiosity and enthusiasm, there are always some questions that pop up, can I ask a few of them?

R. Please!

S. First, he speaks about freedom and also choice, why does he connect between these two concepts of freedom and choice?

R. Where else can we see choice, only in times of freedom and the state of freedom. Where else can we see, feel the choice? When we have freedom.

S. Okay, so as result of this, when I came from my life and I was sure I was choosing some career to learn, or maybe where do I go to eat lunch. And it seems here that he describes choice as a completely different dimension?

R. But in what you described, you also have a choice in that, because in that you also prepare yourself toward a certain choice.

S. And the choice that he's trying to open to us, in what dimension is it, where is the person's choice or what is the free action that one does out of himself?

R. To resemble the animal in him or the Creator in him, between these two, a person is choosing

S. Great, thank you. After we teach few lessons about this article and many students are impressed and suddenly students understand that their choice is to develop spiritually but then there is a question: I still have to deal with my life, with the decisions for myself and for my children. Can the wisdom of Kabbalah help me to make good corporeal choices or maybe I shouldn't mix it because it will confuse me?

R. Usually, we receive this sentence as, ‘there's no Torah, there's no bread’, meaning you have to be in both, and this is why we have to divide the time as much as necessary in order to have room to have place both for work and study.

S. Maybe I’ll clarify my question: I'm enlisted to the campus. I’m happy, I’ll continue with you. On the other hand I have so many university course, I want to see if I should become an engineer, maybe I should open some business, that's a choice in my mind. Can the wisdom of Kabbalah, I'm looking for something for my life, can the wisdom of Kabbalah help me solve this corporeal confusion I have or maybe it's best not to try to use it because it will only confuse me more?

R. You use or you don't use the wisdom of Kabbalah, still it influences, it exists within the actions maybe in a more concealed way than you but it exists. Then you have to look at all of these things with open eyes and to see what is for your benefit, for the future of your family or children and decide in this way.

29. S. (56:04) So what you’re saying is the choice we’re talking about is to be a man or beast. The question is: let’s say a person doesn’t make this choice, he lives like a beast. In this beastly life, does he have free choice, he makes a decision or is he completely governed by the system?

R. If he chooses a life of an animal then he already places himself under the decisions of the upper force and he's completely under their rule.

S. Meaning of all this talk in humanity about being moral or choosing this way or trying to be good, all these questions are futile, is there room for them? Is there an illusion that people are living there or is there some choice? Everywhere where we’re in contact with people, they always asking this. People living in this world and now doing all kind of decisions during the day, dozens of decisions, so there's nothing that they participate in, it’s only an illusion, I'm taking part of this?

R. They're not doing anything, but surely it begins to come between the choice of corporeality and spirituality, and not right away.

S. Okay, just to close this, the only difference between the animate level and the human level is that the animate-level, we have a little bit extra desire and you can choose and advance towards man, right?

R. Yes.

S. So, there's a question here: what does he write about people who “woe to those who tried to destroy things in their will to receive”, as if there's a choice in their animate level or maybe it's people who have chosen spiritually and they're doing it wrong. It's confusing because he's talking about people who want to eradicate qualities in the will to receive, they’re trying to change and feel, who is doing that if everything is an illusion.

R. Beasts.

S. So how can he come in with complaints, “woe unto them”?

R. No complaints, from the side of the Creator there are no complaints towards anything.

S. So maybe Baal HaSulam is saying perceive yourself as a beast in the system that maybe that does maybe terrible things and try to be a human? The system he makes you choose a terrible choice?

R. It's not terrible, it’s in order to bring you to questions, crucial questions, that you will be able to choose what decision, what solution you want to give to them.

S. So suddenly I find myself, now I have to kill someone in order to ask about the point of life?

R. No you already begin to twist things: we're talking about a person who lives his life, what do you want for him? Let him live, “do not place an obstacle before a blind man”.

S. That's clear but I’m saying we are in a world where people see many horrible things, it's not a normal world, “a bit to the right, a bit to the left now I make a choice”, no. People feel that around them people are doing horrible things, so what are you saying is everyone is activated here?

R. Of course they’re being acted upon.

S. So I’m a victim of the horrors of the will to receive seemingly?

R. But you, at the end of the day, cause it.

S. Okay, so where do I cause it?

R. Well, if you don’t do good things but only do bad things according to you will to receive thinking only of yourself and not anyone else, not according to the general law of nature, you twist the world towards that.

S. This means I don't choose, I don’t make moral decisions of good and bad but rather by not choosing to rise above my will to receive I now open a way for the system to activate me until the horrible way?

R. And besides that, even without your negative and bad involvement, the world is being aimed towards the evil so it turns you towards the right decision, towards correction.

S. So we're basically a part of the system that is now turning towards a negative way to awaken us to the reality we are in, and in this, I’ll find myself more and more seemingly doing bad, worse things or surrounded by people who are doing bad things just because collectively we are not awaken from this reality?

R. Yes, all in all everything is simple.

30. S. (01:02:08) The examples of stinginess or generosity in the friend, don’t these qualities have to start within me in order for me to identify or feel them?

R. Of course because they start from you then you hear them from outside then you are connected to things on the outside.

31. S. (01:02:45) For a simple person, can a Kabbalist give some universal advice about how can we choose correctly every time?

R. Of course he can, “love your friend as yourself” is the greatest rule in creation, if it’s a rule, if it’s a law then it is always, always, always correct.

S. Like was asked: a person wants to choose every moment he has a choice, where to go, where to drive to, what to eat. How can I aim myself to get the right choice in a general way?

R. Universally, we are not able, you have to make the decision each time according to the information that is available. And it’s not as if you can make the decision one time and you can remain with that decision in all questions.

S. Yes, the circumstance is different but the direction?

R. The direction is for the benefit of the people, only for the benefit of the people.

S. Can we choose a direction in ever situation in life?

R. Yes.

32. S. (01:04:34) To continue directly on the questions we had, it feels that in this article Baal HaSulam really formats are heart and brain, how should we perceive reality, in what concepts to perceive reality because we see is not good or bad or truth or false, so how to approach?

R. This is given to a person always for him to be in choice, this is why it's called ‘the freedom of choice.

S. But by what approach between good and bad, truth and false, what, between what, purposeful or not purposeful, what is the right direction we’re looking at and going to?

R. How to be free from the will to receive, this is called, ‘free from the angel of death’.

S. So the choice is between in order to receive and in order to bestow.

R. Well, let’s say.

33. S. (01:02:) Will it be correct to say that the fact that I have no choice, the fact that I don't choose and someone chooses for me, it doesn’t yet mean that I'm not guilty for creating these problems in the world?

R. No, guilty or not guilty, this we can only say of a person that is really at a place of choice, that he's between worlds, so to speak; that he has freedom to choose, that he's in a quality of Hassidim, mercy. But we cannot be free and this is why from us there's nothing to ask, people who live in this world and the framework that we see them before us, we have nothing to ask from them.

S. I’ll ask differently: since the Torah was given to man, does he have our freedom of choose? He has freedom to choice to walk in the path of Torah; the fact that we don't go on this path and we cause all these problems, it’s our fault that we don't choose every each and every day?

R. But we don't know, even if you come to a person and you explain to him, it’s not enough for him to properly use the vessels.

S. The fact that the Creator gave to the human beings, even if it's only Israel, the meaning is there a way to correct, there’s a way to choose. And a part of Israel are to blame that others are not corrected. But with the respect of the Creator, He doesn't care if it’s Israel or others, the moment there's a method of correction the whole of humanity is obliged to walk on it.

R. Yes, but obligate through those who are in awareness of the force and power of the correction thus everything goes through the same group that received once the method of correction that is called Israel because it is aimed at the Creator Yashar El and that group is at fault.

S. From the perspective of the upper system, if I understand correctly, everyone is to blame but from our perspective, the people of Israel are the ones who are responsible or taking the responsibility for this thing, is this correct? Meaning, the part that has to draw everything and feel the deficiency and the problems that all the lower system creates, all the creative beings, they have to rise. But from the perspective of the upper, we’re all one, Israel and the nation of the world, is this the right way to perceive this?

R. From now let it be so.

34. S. (01:09:13) Rav writes here that “the abundance is equal for all the created beings”, and also “the will to receive is the qualities that have many different shapes but it’s one for all the created beings”. Why is the abundance that comes it causes only a small part of the created being to want to change and to be like Him and all the rest He doesn’t affect?

R. This is a calculation from above, my friend, I don't know, this is a calculation from above; the Creator is the upper force, He decides how many vessels He needs in order to draw all of the will to receive to correction.

S. You said that the abundance that appears in the will to receive shakes it and gives it a new desire, a new intention, suppose, instead of a decide to be filled, a decide to change. But it doesn't cancel the will to receive with an intention to get, to be fulfilled. How can these two different system, operating systems that are seemingly opposite, how do they live in one creature?

R. They're not opposite, they’re only opposite in intention but not in the desire itself, they are sitting above the desire.

S. It creates some confusion.

R. Well, okay let there be concussion, confusion is also an intention, let the person rise above the confusion then he will have more clearly, more strength, more observation, discernments.

S. What lies above this confusion, how does a person make peace in his head with these two opposite intentions?

R. That he wants to cleaved to the truth, adhered to the truth, to the Creator. Be well, all the best as well and prepare yourself for the afternoon lesson.