Morning Lesson December 01, 2021, Transcription

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

Part 1:

Baal HaSulam - Shamati 68. Man's Connection to the Sefirot

1.Rav’s Introduction: This article is a difficult article, it's not a simple one. Nevertheless, because we are going over all of the Shamati articles because this is the foundation for our spiritual work. We have to go over it as well but as much as we will understand, as much as we will hear it bit by bit, it will settle. I also recommend to later read it a few more times throughout the day and whenever one sees fit to go over it again. Gradually through one's efforts he will be able to absorb it and he will feel that this is absorbed not in his brain but rather as much as he feels what it says there as close to him.

Reader reads: (01:40) Man's Connection to the Sefirot

2. R. (13:51) Well the article is not simple and I will read it again with some additions. So maybe there will be more connection to it to be clear, I don't think it will become clear but for us to have a little bit of connection to it. Actually, what does he say, he says the following: That where we are now even now, we are in the upper light however it is so concealed from us that we feel ourselves in opposite forms from it. We don't feel that we are even opposite to the upper light, to the Creator. Then it turns out that here he explains to us the stages, how we can emerge from the degree of disconnection from the upper light, from the Creator and to start to come closer to him, to feel him. As we come closer, by what do we come closer and how do we build our vessels and how these vessels, instead of feeling the darkness which is also a degree because we don't even feel the darkness and if we do feel it then we run away from the darkness. So how do we gradually reach the degrees from which we later enter the degrees of the attainment of the Creator which is NRN of Assiya and Beria and of Atzilut and this is how we reach the awareness the feeling, the understanding the revelation of the true reality in which we exist however that reality we don't feel it. How do we start to attain it?

I will read maybe here and there, would be different words than those that are written in the text but it's actually the same thing. So Shamati 68 man's connection to the Sefirot. Prior to the sin of Adam HaRishon his Guf, body was from Bina of Malchut of Malchut of Assiya and he had NRN from Beria and NRN from Atzilut. What does that mean? That this is the state of Adam HaRishon, the system of Adam HaRishon, the one soul that has not yet broken apart through the sin into many souls, 600000 souls, Then his body was one and the light in his body was one, so his body was from Bina of Malchut of Malchut of Assiya so it is from Bina the quality of bestowal it's the will to receive under bestowal and accordingly that will to receive was adapted to the upper light which is called NRN, Nefesh Ruach Neshama. From the world of Beria and NRN from Atzilut. This was before this sin, before it broke into pieces. When the will to receive was revealed in him more and all these parts couldn't hold together and they broke apart.

After the sin his Guf (body) fell, his vessel fell into the discernment of the serpent's skin, this is what it's called which is the Klipa of phase 4 called the dust of this world. This is what it is called, that is the worst possible state of the will to receive. Clothed within it is the inner body, another desire but a bit more refined of the shell of Noga, which is the shell of Noga according to his character is half good and half bad. Meaning there is also a little bit of bestowing and a little bit of reception and all the good deeds that he does, this structure called Adam HaRishon are only with his Guf of Noga that's how his deeds are done with the good half. Through engaging in Torah and Mitzvot meaning he wants to correct all of these parts together in spite of the ego that has been revealed, he wants to connect them together, he makes effort, he asks for help, the light shines. Then these parts once again become one body, he brings his body that was broken to pieces back to being all good to the extent that the parts come together closer, and the body of the serpent's skin departs from him.

Meaning all of the shells, all of the intentions in order to receive. Then he is rewarded with NRN of Kedusha according to his actions so the upper light according to his intentions starts to fill him, that vessel, those desires that are able to connect between them. This is how he begins to get to know the Creator by beginning to assemble his parts together. This is what the Creator says, you have made me, that by that we get to know the upper light that fills and connects the broken vessels.

3. S. (21:24) In relation to what you said, what are we starting to work, the shell of Noga, the serpent’s skin, does it speak of us?

R. No, we didn't read about it yet it's not about us, here it's about how from above downward the shattering occurred. The light that was inside Adam HaRishon departed from him and separated parts remained and those parts began to connect. Then to the extent that they do connect then they begin to feel, well first of all they also connect through the reforming light and when they settle between them, when they connect between them, that same light that departed from them during the shattering comes back and fills them gradually. This is why those corrections as they correct themselves and connect themselves, the light that fills them and corrects them in order for them to connect and later on the light that fills them after they have become connected. These are all degrees and states that become established one after the other.

S. What are those parts that connect as you said?

R. These are the parts of Adam HaRishon those broken desires that were together as one desire, this is how the Creator created it a single desire, a single vessel, and that vessel suddenly started to feel in its inner development that it has inside of it many parts and those parts have lost the connection between them, their mutuality. Because they're will to receive within them started to grow and each part started to feel itself greater than the others and by that they became separated and the light that filled them is a single system, departed. Then all of these parts have become separated, it is called Adam HaRishon after the shattering.

4. S. (24:18) Rabash describes here all the work that was done as preparation by the upper one and the upper worlds, the question is he writes here in the first paragraph that it is the vessel of Phase 4 called vessel of this world. Dust of this world means the quality of the vessel fell in importance down to dust?

R. Yes.

S. It's not important that we have to reach importance and build its vessels?

R. Yes, yes, I said yes three times.

5. S. (25:09) You said that we can't feel that we are opposite from the Creator, how come we can't feel that we are opposite?

R. Because we are opposite to the Creator, this is why we don't feel it, how can you feel something when you have, with the one that you don't feel you have any common qualities.

S. NRN of Atzilut and this way you come to understand and revealing the true reality, what is that state of work, what do we have to do?

R. We didn't talk about that yet we only read a small part of the article.

6. Rav Reading: (25:58) The connection of man's NRN, the connection to the Sefirot, this is the next segment, it's easier to divide the article in this way. The essence of man's NRN is from the phase of Malchut from the three Sefirot, Bina and ZON Bina Zeir Anpin in Malchut wherever they are. They have in them, in Malchut Zeir Anpin and Bina, they have the lights of Nefesh, Ruach and Neshama, those lights a person can receive them. So he says the essence of man’s NRN is from the phase of Malchut of the three Sefirot, Bina and ZON in each of the worlds of Beria that is we have Atzilut, Beria, Yetzira and Assiya. In each world we have five Sefirot Keter Hochma, Bina, ZA and Malchut, Keter and Hochma is the upper light everywhere and Bina ZA and Malchut belong to the created beings. Keter, Hochma this is the upper light that is everywhere and Bina Zeir Anpin and Malchut those are already belong to the created beings. That's also what we learned from the four phases of direct light that the Keter is the thought, Hochma is the upper light and the first response for the upper light from the side of the will to receive is Bina who wants to resemble the upper light and this is how the upper light works on it.

Therefore, in what we can be filled with, it is only the lights of Bina ZA and Malchut which are NRN. He says the essence of man's NRN is from the phase of Malchut in the 3 Sefirot, Bina and ZON in each of the worlds from ABYA. If he is awarded the NRN of Nefesh he receives this from the 3 phases of the Malchut of Bina and ZON of Assiya, he is awarded to NRN of Ruach, he receives from the 3 phases of the Malchut, Bina and ZON of Yetzira and if he is awarded NRN of Neshama he receives from the three phases of Malchut of Bina and ZON of Beria, that is he always receives from the Malchut of Bina and ZON but of ABYA and it's always from the phase of the Malchut of Bina and ZON of that specific world. If he's awarded from NRN of Haya he receives from the three phases of Malchut of Bina and ZON of Atzilut.

This is what our sages said that man thinks only from within the thoughts of his hearts that the whole body is regarded as the heart. Even though man incorporates four phases of still, vegetative, animate and speaking of which he has, they are all registered in the heart. Meaning if we are talking about the will to receive, we call it the heart. Since after the sin, the body of Adam HaRishon fell into the serpent’s skin, which is the shell of phase 4, this is after the sin called the dust of this world. Hence when he thinks all his thoughts are of his heart, meaning his body from the phase of the serpent’s skin, meaning after the sin, we make only about the will to receive we have no possibility to think in any other way. This is the state in which we exist to begin with and from it we can only, as we read here, we can rise to the degrees of Atzilut, Beria, Yetzira and Assiya.

When he grows stronger, overcomes through his engagement and Torah and Mitzvot meaning when he connects with others and studies which is the only remedy. If he aims to bestow contentment upon his maker and this is also necessary to mention it, why are we doing these corrections? Then the Torah and Mitzvot, meaning all the deeds that he does, refines his body. That means that they make his body less and less egoistic and more and more with the intention to bestow. That is gradually he replaces his intentions from in order to receive to in order to bestow. This means that the serpent's skin departs from him then the previous operator of the Torah and Mitzvot called the shell of Noga considered the inner body, which was half good and half bad, has now become all good. This means that now he has achieved equivalence of form. Then he is rewarded NRN of Kedusha, Holiness, according to his actions. Meaning that when he performs this action which is called Torah and Mitzvot, when he studies and when he does everything that he needs to do in the group and in such a way he wants to advance and to discover the true world in which he exists. He feels the darkness is pressuring him and is truly pressing him to come out of the darkness into light to understand the essence of light, the eternity of nature etc., then he does what's necessary.

This is what he says here when he overcomes through his engagement and Torah and Mitzvot, which is the only remedy, previous paragraph, if he aims to be so contentment upon his maker, then the Torah and Mitzvot refine his body, his will to receive. This means that the serpent's skin, this is what his will to receive is called, it departs from him. Then the previous operator of the Torah and Mitzvot called Klipa Noga considered the inner body, which was half good and half bad, has now become all good. This means that now he has achieved equivalence of form. Then he is rewarded the NRN of Holiness according to his actions, that is in the beginning he attains NRN of Nefesh from the world of Assiya. Later when he has sorted all the phases that have belonged to the world of Assiya then he is rewarded with the NRN of Ruach of the world of Yetzira. So until he achieves the NRN on Haya of Atzilut. Thus, a different structure is made within his heart each time as he works on himself and he attains more and more thoughts and intentions that are in order to bestow through the friends to the Creator. Where there was the previously the inner body of the shell of Noga which was half good and half bad, this body is now turned into all good through the refinement he has received from the Torah and Mitzvot.

Therefore, when he had the body from the serpent's skin entirely in order to receive, he had to think and calculate his thoughts only from within the thoughts in his heart only for himself. This means that all his thoughts were only about how to satisfy the desires meaning only for himself to which the shell of Noga compels him. In which the shell compels him. He had no way to think thoughts and aim intentions but only whatever settled in his heart, meaning only for himself not for the friends, not for the Creator and his heart was then in the form of the serpent’s skin which is the worst possible shell. Also when he is rewarded through his engagement and Torah and Mitzvot meaning all of the deeds in order to bestow and through the scrutinies and drawing the reforming light, even if it's Lo Lishma, not for her sake, when he asks and demands of the Creator to help him by his engaging and Torah and Mitzvot in the form of all that your hand and strength can do, do it and he awaits mercy from above that the Creator will help him achieve Lishma, for her sake. By this, so that all his thoughts will be in order to bestow, not for himself but rather from himself for others which eventually means the Creator.

Where all the reward he is asking for is the work from the Creator and to be rewarded with working in order to bring contentment to his maker. As our Sages said, the light in it reforms him, this is how it happens. Then in that state the body of the serpent’s skin is refined, gradually it disappears from him, goes away from him, this intention solely to receive for himself, meaning that the body is separated from him and he is awarded a completely different structure, the structure of Nefesh of Assiya. Meaning already from the first degree of Kedusha, it is the smallest one, yet it is holiness and he also keeps on adding until he achieves the structure of Nefesh of Ruach of Bina and ZA and Malchut of Atzilut on all the degrees until he reaches Bina, ZA, Malchut which is the highest degree in our corrections. Even when he attains this great degree of Bina and ZON of Atzilut he has no option to think of other thoughts only according to the structure of Holiness that compels him.

That is, a person always thinks, understands and does only whatever fills him, meaning our free choice is not in what we will think, what we will do but rather on which degree we want to be. Once we are in a certain degree that degree determines everything inside of me, I cannot think and do and imagine anything besides the state that I am in. Whatever fills me is what I am. So he writes: Even then he has no option to think other thoughts but only according to what the structure of Kedusha compels him, this means he has no room to think no thoughts against his own structure. But he must think and act only with the intention to bring contentment to his maker as this structure of Holiness necessitates, compels him. Before that as much as he was talking about it, he wasn't able to think or do anything but rather a person always does whatever fills him. This is how it is we are such machines but we are able to advance ourselves from the current state, current machine to a higher machine that is filled with a higher light.

Always then where we are this will dictate and determine our head and our hearts, our entire attitude towards reality. We won't feel anything except for where we are, what fills us. It turns out that a person cannot correct his thoughts but only his heart has to be corrected and aimed so his heart will be aimed directly towards the Creator. Because from the Creator, the general, the upper light comes and corrects man's heart and then all his thoughts will naturally be to bestow contentment up on his maker. When he corrects his heart to be a heart and the desire of Holiness, this heart will then be a vessel in which to place the upper light. When the upper light shines in the heart, the heart will grow stronger and he will add and supplement continuously. The more light in the heart the more good intentions, the more light in the heart, the more good intentions, until the Creator fills all of his heart to the extent a person expands his heart by connecting it with the hearts of the friends.

Now we can interpret our Sages words, great is the learning that yields action. It means that through the light of the Torah, the general light that exists around us called the light of Torah, he is led by the light of Torah, he is let into action, as the light in it reforms him. That light that enters us makes us resemble the Creator more and more called good. This is why this light is called the reforming light and this is called an act, meaning we do everything in order to let the upper light influence us and correct us, make us more and more like bestowers, closer to the Creator. This means that the light of the Torah builds a new structure in his heart. That the previous body which came to him from the serpent’s skin has been separated from him and he has been awarded with a holy Guf or the inner body called the Klipot Noga which was half good and half bad, has become all good and now the NRN dwells in it. Meaning the inner light that fills the soul which he attains through his actions as he adds and supplements more and more and more and before, he is awarded this new structure meaning to have a bigger vessel, made of everything and filled accordingly with the upper light that arranges all.

Although he tries to refine his heart, the heart is still unchanged. Meaning why he attains is what he has and, in that state, it is considered that he is in the form of doers of his word. Meaning what you did that's what he received according to equivalence of form between the will to receive and the upper light, accordingly the light fills him and this is who he is. Yet we must know that the beginning of the work is specifically in the form of doers of his word, meaning to do. However this is not wholeness because he cannot refine his thoughts in that state because he cannot be saved from thoughts of transgression. We don't regret, we don't lament the fact that we are wicked, we can't stand, we are helpless no problem, this is all natural for our degree. Since he cannot be saved from thoughts of transgression, we always have more and more thoughts that are not aimed at the goal. Since his heart is from the body of the serpent's skin, the body of the shell and one thinks only from thoughts of his heart.

It's not our fault that we are who we are. It is our fault that we are not yearning enough to be greater and only the light in it reforms him and this time the separating body departs from him the one that separates between him and the Creator and to the extent it separates between him and the friends and then that separating body departs from him and the inner body which is the shell of Noga which was half bad becomes all good. In that state the Torah brings him into action through the making of a new structure and this is called an act. It has a great deal of depth inside of it but we can't begin to scrutinize it. I recommend you read it at least 10-20 times at least and you will see each to scribble on it, bring the text closer to you. Maybe there are things that are short, maybe they are partitions, it doesn't matter that you get confused, the work on the text when you're trying to understand it to connect to it, that work itself already awakens the surrounding light which is what corrects you. You'll begin to understand from the lights that clothe in you, you'll begin to understand what it's talking about.

7. S. (48:10) What can this light of the serpent's skin be in our state in the ten?

R. A serpent's skin is that force that rejects me, repels me from the friends, if I can detect it. It's possible that I am not detecting it as the serpent skin, rather it is nature, this is who I am. You know, on the unity evening I was envious of you, you received the blessing from the entire vessel, from all the friends, and they didn't say anything about me. So it's nice, but you should know that I envy you.

S. We love you Rav.

R. You are good, with great tenacity and force, you are working, well done. You know, I'm not throwing such words around, but I must say. I just hope it doesn't corrupt you.

8. S. (49:53) The article actually speaks about each one of us. How will we attain what it says here in our mind, in our hearts, in our feelings? How do we know that we are coming closer to it, that we are inside of it?

R. Inside the desire, with the desire alone, no intellect, something else you know you are looking for. Those are all helpers, they only assist the desires. Other than the desire, you have nothing else. Have you heard of the will receive? We need that will to receive to twist and turn so it would want to do anything, everything that is good for the Creator. How do I know? Do everything that's good for the ten, then through that you'll understand how you can aim it at the Creator. Even if for now, for the time being, you're not thinking of Him, it's distant from you, it disappears there. Whatever is good for the friends, it is certain that if you are aiming at them, even to a small extent, you are also doing it in the direction of the Creator. It is certain that behind all of the friends stands the Creator.

S. That's the thing, the heart is very crude, it doesn't want to do it.

R. You can't force it, the heart is out of your hands. All the hearts, the Creator demands all the hearts. The heart is in the hands of the Creator, only the Creator can do it. Consequently, we need to try as much as possible to bring the hearts closer, and as we discover that we cannot do it, we will turn to the Creator to do it. When can we turn to the Creator? When we are despaired of all of our efforts. That's it. The wisdom itself is simple. Accept our desire, resist it.

9. S. (52:34) In the fourth paragraph from the bottom Baal HaSulam writes that one has no option to aim his thoughts, but only to try to aim his heart so it's straight to the Creator. How can we aim our heart straight to the Creator, if the heart belongs to the shell?

R. Through the friends. As much as you want to connect to the friends into one heart, and you turn to the Creator and you ask, the Creator cannot resist that request - He cannot. Whatever, if it seems like He's not answering, it's because you did not reach that intensity of the request that He will answer, a certain threshold from which the cry has to come from. The cry doesn't have to be loud, but a bit more authentic. It cannot come from each one of us individually authentically, but when we connect together and we turn to the Creator, even when that cry itself is false, He hears it. He doesn't hear if it's false or not. It's clear that it's false, but because we connected together, between us on our level, we connected together in order to ask of Him for this light, then He doesn't hear the lie, He hears that we connected and that's why He responds. That's a very important discernment, that together it works and as pure as the heart can be, the Creator knows about your heart, He made it, He holds it. But when you go to connect with the other above it, that's in your hand. When you're working in connection against what He did, against the shattering that He made, that's why it influences Him. That's why the public’s prayer in the public, a request from the whole ten, however many you have - two, five to ask, to turn to the Creator, that works. It works because we are together. Therefore, look at what is happening in the world, how the Creator is spinning those things, and humanity’s evolution, slowly, slowly, slowly to feel how much we depend on one another through the good and the bad until humanity will begin to acquire that sensation that there's nowhere to run to. Look at the discernment we have to go through, the wars and problems, and troubles, and doubts, all in order to reach a state where we have nowhere to run to. The dependence, the interdependence between us is necessary and is willful, we need to do it. Even if we didn't need to do it, it's good that it is this way. Even not because everything is bad, but actually because it's good for us to have to be together. See how humanity has to reveal it. This is during our time, the time of the last generation, it has to be revealed now. Well, not now, thirty or fifty years, it doesn't matter, but that's what needs to be. But this is already the time of the last generation.

S. But we are asking each and every day, we have our prayers, so what can we add or change, what do we need to do, I don't understand? Should we try to turn everything into a prayer? We understand, we feel it. Maybe some process needs to happen?

R. Start scrutinizing a prayer that will be accepted by the entire world Kli. We need to open up a page where it will be written in the language that's clear to everyone and organize such a system where all of us will be able to correspond, to write in all languages, men separately and women separately, don't mix the two. Let's do it in this way. We will scrutinize the connection between us, the incorporation of thoughts, of desires, of intentions. We will understand our vessel better until we all come to a common line, a common level. It's very important. We will surely triumph and quickly. I think it's time that we open up a new page. I don't know if it has to be a group that is taking care of it. Think about how to do it, but a thought in that direction about the common prayer where we scrutinize how to turn to the Creator together in order to receive from Him together, and from within our desire, not from what's written in all kinds of books and articles. This is very important. Day by day, we will try to hold on to it, not let go of it, and you'll see how it is advancing us, our success depends on it.

10. S. (59:54) What is this Klipat (Klipa, shell) of Noga exactly? How do we identify it, and can use it in our ten?

R. Noga is a special kind of shell. We have desires to receive, they separate us from the Creator, from the desire to bestow. There is what separates us from the Creator completely which is the will to receive. There is the will to receive that is entirely in order to receive to such an extent that it is unable to be in anything but in order to receive. There is a desire to receive that is somehow a bit softer, because during the shattering when the Creator created everything from above, there are degrees, degrees of shattering, and this transition between us to Him, from us to Him. Therefore, this transition spans many degrees, many states, from the state where we are completely isolated from Him. Even more than that, we are in order to receive and we approach him slowly, slowly through the spark in us, we come closer to this wall and we are standing before the wall. What to do next, how to cross that wall, how to go through it? Here, there has to be a special action, we need to break it. This means, this is called the opening for those who knock in repentance, that they knock and knock, and knock, and demand and demand, until it opens up. Noga, there's a lot written about it. You can collect all sorts of material on the shell of Noga.

Simply put, it's a transition between in order to receive and in order to bestow, it's half good and half bad, 3/4 good and 1/4 bad, and so on and so forth. Meaning, these are the desires to receive that are mixed both ways. They help us transition, crossover, because our correction cannot be done in one piece. It's like when you want to transfer something from one place to another so you can't take your load all at once, but you divide it into pieces. You take some of it through a river on a boat, more and more until you do it all. We are the same, not only in this journey. Let's say, when we go to school you have first grade, second grade, third grade. In everything, every time we divide up our load, our journey, our load into pieces, so the Klipa [shell] helps us adapt ourselves to holiness. We are opposite of the Creator, but we have to be opposite the Creator, we can't be like Him - all in order to bestow, our nature of reception remains, but the intention to bestow, over our nature of reception, we can acquire more and more.

Externally when we become similar to the Creator, we resemble Him. This act is gradual. In holiness, when we enter it, this will be a hundred and twenty-five degrees. But in the first degree, or in general in the first degrees in the worlds of BYA, Beria, Yetzira, Assiya - which are below the barrier, below the Parsa [border], we remain in the Klipot [shells]. There are also Klipot [shells] that correspond to the world of Atzilut and it's all for us to take the broken vessels from them and pass them from one place to another - in place of the Klipa [shell] below the Parsa [border] to the place of holiness above the Parsa. This is our work until we pass over all of the vessels from in order to receive below the Parsa to in order to bestow which is above the Parsa. In this way, we are incorporated in sanctity, in the Creator. This is our work.

S. Can you draw or show us where this Klipat [Klipa (shell) of Noga actually is in the process that we go through?

R. No. I can draw it but it will be incorrect, because the Klipot [shells] exist everywhere where the sanctity is, but behind it. You can't have any state without a shell. Where you overcome the shell, then you build the holiness, the state of sanctity. But in the drawing, we can’t draw it, there are worlds of shells, there are Sefirot of shells, there are Partzufim [faces] of shells. Baal HaSulam doesn't explain it in ‘The Study of the Ten Sefirot,’ but the ARI in the book Etz Chaim, The Tree of Life), it's not translated I think - it's only in Hebrew, but the ARI writes about it in the book Etz Chaim. He’s got entire chapters of ‘Etz Chaim’ about the worlds of the Klipot [shells]. Baal HaSulam thought there was no need for it for us, so he didn't even include it in ‘The Study of the Ten Sefirot,’ there's barely anything about it. I learned about it with Rabash, but very little. He didn't want to get into it too much. We have the names, you have many things there. The only thing you can read about it in the Bible, all those names are also found there. A big part of them are there in the worlds of the Klipot [shells], it is truly worlds. Why? Anything that you haven't corrected, and it stands right behind the holy Partzuf [face] and is waiting correction, is called a Klipa [shell]. Very simple. What is a shell? Something you haven't corrected yet, a will to receive in order to receive, for the time being. By the end of correction, that's when we correct all the shells, all of them will enter into sanctity.

11. S. (01:08:45) We can perform such an action, let's say to take some prayer which is scrutinized already, let's say by the ten and all of us together, the entire Kli, with all of all our power raise a single MAN over that?

R. Terrific idea. But nevertheless, by scrutinizing, between you in the group, how you want it. That's important. What's important is the work, the labor, the exertion. The Creator does not consider the final outcome. We think, why can't we just jump to the end of correction? No. The important thing is not the end of correction but that for each and every detail we put in the labor, the exertion, and we would love the labor and appreciate it, and be connected to it, and enjoy it just like - I forget which article Rabash writes about it, maybe we just read it also, that the true craftsman enjoys the work and not the end result that it will come out nice. But it's rather the process, when he's in that process he enjoys the work, this is called a craftsman or an artist, so let's be artists. So the work of the Creator regardless of the degree, the great one or the small one, it doesn't matter, for that work to be pleasurable that we are in a process moving towards him and this gives us all the fulfillment of life. It can be in the smallest possible degree but if I love this work, I don't need anything more than that I am in wholeness. Wholeness has no degrees, we think the end of the ladder where all the degrees, no, incorrect. I can be in a very small degree but if I'm there with all my heart and soul, this is the world of Ein Sof for me, this is the world of Ein Sof, we simply create a gradation, we are dividing it into ladders and degrees but the important thing is to be devoted through the group to the connection to the Creator. Not even worry about greatness but wherever you are if you're there in full devotion you are in spirituality.

12. S. (01:12:15) We had a scrutiny in the ten exactly about the article

R. Excuse me, you're reading the article also in the day before our study, right?

S. We try, when we have a schedule that allows for it but as a ten, we're limited because of our common schedule according to our activities.

R. It's very important to read it even twice, perhaps before we gather here to study it. Maybe after the lesson as well you can repeat it again and read it. Each article, especially such an article as this one just a tough one, it's tough to grasp because we're not used to working with these definitions and terms

S. In principle we meet at 2:15 a few friends and we go over it. So we learned that according to the article there is a thought and there is the desire which in fact is what determines. So the desire of the ten according to what we said today, how we analyzed it, is to be in adhesion with the Creator, on the other hand the thought asks, it says in the article to engage in Torah and Mitzvot so as a process we know that the Torah was not given during the shattering but a lot later. We had to reach Arvut, the occasion of Mount Sinai, so is this the thought that is entering us?

R. The Torah is the reforming light that works on each and every person that begins to study how to connect with the friends, with the other, this is called the Torah, that's it. A candle of the Mitzva and the Torah of light the Mitzva, the commandment is to enter correction to connect ourselves into one body the shattered system of Adam HaRishon to become whole and the Torah of light is the general light as the surrounding light that surrounds us and it helps us connect again to the corrected system of Adam HaRishon so will you reach that same wholeness but 620 times greater. That is all I can tell you, there is nothing more, don’t think anything more than that.

13. S. (01:15:17) To ask about the structures in the heart, what are they?

R. We are talking about the point in the heart which draws us to know the Creator in each of us, that is why it is here with us in Bnei Baruch. Therefore we need these points in the heart to emphasize them more and to the extent they enter more into our egos, we need to draw them even more upward and that is how it is each time to give more and more effort to take ourselves from within our egos, by what? By the group, by the environment. I come to the morning lesson and I check how much the environment can help me uplift myself and this begins with the 15 minutes before the lesson where I start to feel the people that are on the screens as I see them here before me. This is a reviving force and without it we can't do a thing and this is how we need to aim ourselves. The reforming light is in the group, you come and are incorporated and they help you, they help you.

14. S. (01:17:34) If we can only correct our hearts and not our thoughts do I need to pray to the Creator and think that my true heart is the heart of the ten?

R. You need to feel your heart, what it wants and what you want it to want and then pray for that such that despite the fact that my heart wants this and that, maybe you can, you turn to the Creator, maybe you can make it so that I would want other things, more exalted things, more higher things, more important things. Pray for that which your heart is in now and in what you want it to be filled with in the next moment. That is what the Creator can do through the reforming light, he operates only on the heart which is called a desire.

A short quote from Rabash Letter 16: A good skillful worker is one who doesn't consider the reward but enjoys his work if for example a skillful tailor knows that the clothing fits its owner at every point, it gives him spiritual pleasure more than the money he receives.

R. Yes because what is it considered to be in the end of correction? If I don't want anything more than bestowal then I am already in the end of correction. Just understand that we want an end, we want egotistically but a person that is really advanced towards bestowing doesn't demand a thing except just to give, to bestow, to have that opportunity. Let us hope that we will get to it. We are advancing, do not disregard where you are, on the contrary be proud.

15. S. (01:22:34) If my thoughts are shells then who am I at all?

R. You are a will to receive that is under the control of a very small Klipa, not yet a great one, wait the big Klipot will be in the higher spiritual degrees as anyone who is greater than his friend his inclination is greater and this is where there will be battles with the Klipot, for now it is like a little child, what do you really have. We will get there.

16. S. (01:23:20) Does the joy from the work bring the correction or is it the result of the joy?

R. Joy is a result of the corrections and the corrections can be that I'm not doing them yet but I am asking, I am on the way, as it is written joy is a result of good deeds.

17. S. (01:24:10) Is the Klipat Noga, is this the place of freedom of choice?

R. Yes. This Klipa enables us to reach free choice.

18. S. (01:24:42) The body of Klipat Noga is this our unity for us to bring joy to the Creator?

R. I'm not certain what that has to do with Klipat Noga

19. S. (01:25:18) What is the war in the Klipa and how do we win?

R. The war on the Klipa is when I understand it, feel it, identify it and I take use of it to reach Holiness, it is like the shell or a peel around an apple, it protects the apple so it doesn't rot. Same here, I understand that the shell protects me and as I grow to become ripe, I will feel that I can already open this peel to emerge just like the worm that emerges from the radish. This is how it will happen, meaning that we need to understand that the shell is managed by the Creator as there is none else besides him, only him and by the Klipa we developed, there is no choice. Just like all the times of childhood, smallness, we are nourished from the shelves until we have the correct intentions and we can be concerned only with expanding the correct intentions. So we are under the Klipot still.

20. S. (01:26:58) When the skin of the snake is separated from us by Torah and Mitzvot, how is it that the shell of Noga turn to be entirely good?

R. By the reforming light.

21. S. (01:27:17) Does a person have a choice between good and bad after he sheds the serpent's skin?

R. A person has a choice between good and bad if he is in a ten and works in a ten in order to connect them for the good and to bring close to the Creator the ten. If he is not operating in that direction, it is bad, one of the two, our scrutiny is very simple.

22. S. (01:27:57) To clean one's body, to cleanse one’s thoughts and heart of man, how does this happen? Can you give an example from this world?

R. To clean and purify myself is to move my thoughts one by one from concern for myself to concern for the ten that we will connect together and be capable of receiving the Creator in the connection between us.

23. S. (01:28:35) Who is the one who is rewarded with his deeds, Adam or the ten?

R. The person inside the ten, it could be that not everyone is equal and usually no one is equal to the other but a person in the ten by investing in the ten, one actually succeeds and grows. We need to also understand that all of the Klipot and forces that we need to sort and to organize in the connections between us to forgive one another, to connect with one another is how each of us try more and more to be close until we discover that we don't have anymore. Only getting rid of ourselves and to be invested inside the ten in the center of the ten to truly lose myself there and then we will discover instead of me, us and in there, the Creator.

24. S. (01:30:13) Before the sin of the body, the body was Bina of Bina, what was this part?

R. I can't explain you, you need to feel what that is, the Kabbalists explained as they see these things in an x-ray, they see where we are with all of the desires and our thoughts and they tell us what we are nourished by and they say this is from Bina, ZA and Malchut of Assiya or of Yetzira, Beria and so on.

25. S. (01:31:00) How can we all reach the level of Nefesh of Assiya?

R. That is if we nullify ourselves and we are not capable of any more than that, but if we nullify toward the ten and by that we can come to Nefesh of Assiya, as it is not really such a big problem, it is just to annul ourselves toward the group as there is no choice in this is the only way to enter spirituality above our world. That is clear and let us try to do that as we are potentially capable of this all of us, if we want to think not of ourselves, not of the self of each and every person but of us then for certain we will be able to do this.

26. S. (01:32:25) How do we know that the Creator hears us?

R. I think that we simply need to mention it, to remind each other of this, we need to live and try to live constantly in a state where I am talking to the Creator through the friends. Where the friends are like a certain device through which I talk to the Creator and then I turn through the connection with the friends like a communicator, an instrument that connects between me and the Creator and this is how I appeal to him. Not alone and not to the Creator but with the friends together as much as I am capable, I don't have to talk to them but with my feeling to arrange the connection that way.

27. S. (01:33:47) What is the correct measurement if I give something for the connection, what are the signs that I acted and that the actions that I did?

R. I don't know these are questions I can't answer as we don't have measurements on this yet, we don’t ask about that, we give maximally and those questions are egotistical. What is the measurement, what is everything and even more than that.

28. S. (01:34:21) Can you explain what to do to correctly picture our next state?

R. No, as the next state needs to be the greater state of connection than it is now and the state of the end of correction needs to be the next state. I am asking you to read this article more and more from time to time until you start to feel it and enter into it to truly enter inside of it.

https://kabbalahmedia.info/en/lessons/cu/TUdXsbtZ

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