Shamati 33: The Lots on Yom Kippurim & with Haman,
Lesson 1

Lesson by Rav Michael Laitman, Bnei Baruch, Israel

August 13, 2006

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

Shamati, article number 33, The Lots on Yom Kippurim & with Haman.

It is written (Leviticus 16:8), “And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.” With Haman it is written (Esther 3:7), “they cast Pur, that is, the lot.”

A lot applies where there cannot be a scrutiny in the mind because the mind does not reach there to be able to sort out which is good and which is evil. In that state a Pur is cast, when they rely not on their mind, but on what the lot tells them. It follows that when using the word “lot,” it comes to tell us that now we are going above reason.

This is also what happens in this world as in lotteries and all kinds of things where we have no choice, where we have to choose urgently, right now, because we don’t have enough knowledge. There is half good and half bad, like with Klipat Noga, for example. We can’t help it, so we follow the lot as if whatever will be, will be. What is the lot in spirituality? In corporeality, we understand that we somehow decide destiny, just like before a football game, they toss a coin, or pick a color, or whatever—other lot. There is nothing to say “it’s from the heavens.” But in spirituality, which means going above reason, what does it mean to implement the lot?

Regarding the seventh of Adar (sixth day of the Hebrew calendar), on which Moses was born and on which Moses died, we must understand what Adar means. It comes from the word Aderet (mantle), as it is written about Elijah (Kings 1 19:19) “and cast his mantle upon him.” Aderet comes from the word Aderet Se’ar (hair), which are discerned as Se’arot (hair) and Dinim (judgments), which are alien thoughts and ideas in the work, distancing one from the Creator.

Here there is a matter of overcoming them [the obstructions]. And although one sees many contradictions found in His Providence [It means that they speak precisely against Providence, the unity of providence, its goal] one should still overcome them…

It means unite them to that same goal and understand that the problems are in him, he doesn’t understand that the obstructions are in him. They’re not in providence itself; it is not the corrupted one, the corruptions are within a person; that’s why he doesn’t identify the unity in all the actions that are Above.

…through faith above reason…

A person sees that within reason, it doesn’t work out, the Creator is not good, His actions are not good and He does evil to him. How do you unite that with the Benevolent, with the good who does good? He can only do that above reason. In his own mind and heart he can’t because according to his mind and heart, he finds only confusion and evil in the Creator’s action, and that’s how it is in every degree.

Where does it come from? It comes from a person’s evolution; a person has to evolve and the development occurs only by being in a bad state and feeling that it’s so bad he’s willing to leave it; he hates it, steps on it, breaks it, and steps up to the next state. The next state seems good at first, but then gradually, here too, he sees that it’s bad to the point that he hates it, steps on it, and in that, he evolves and ascends to the next degree.

The Creator must give a person obstruction in order to give a person the ability to choose a better state every time and rise from one degree to another. In these obstructions, a person sees his own state as loathsome. He either ascribes what he hates to the Creator, which is called “the wicked will fail in them,” and he remains in it. Or, he ascribes all the obstructions, the contradictions, the problems, and the pains that he’s suffering—to himself, to his lack of correction, and this is called “the righteous shall walk in them.” Here, he goes above reason, meaning he accepts the Creator as benevolent, above his own mind and heart because he determines that the corruptions are in him and not in the Creator and that brings him to the next higher level

…and say that they are benevolent Providence. This is the meaning of what is written about Moses, “And Moses hid his face.” It means that he saw all the contradictions and held them through exertion by the power of faith above reason. [What did he hide? Moses hid his own face and accepted the face of the Creator as benevolent instead of what appeared to him as the opposite.]

It is as our sages said, “In return for ‘and Moses hid his face; for he was afraid to look’ he was rewarded with, ‘and the similitude of the Lord doth he behold'’” [It means the next degree.]. This is the meaning of, “Who is blind, but My servant? Or deaf, as My messenger?” [It means the servant of the Creator must be blind and deaf? Is this right for a person who comes to be like the Creator?]

It is known that Eynaim (eyes) are called “reason,” “mind,” meaning the mind’s eyes. This is because with something that we perceive in the mind, we say, “but we see that the mind and the reason necessitate that we say so.”

Hence, one who goes above reason is as one who has no eyes, and he is called “blind,” meaning pretends to be blind.

It means that although he sees and determines and all his calculations are about there being contradictions and everything is in the opposite from the benevolent, from the one goal, from the one Upper Force, in everything there is, he still unites it with the Creator and with the One source, with the Benevolent.

Also, one who does not want to hear what the spies tell him and pretends to be deaf [towards the spies] is called “deaf.” This is the meaning of “Who is blind, but My servant? Or deaf, as My messenger?” [It means that what he does in the present degree, is to pretend to be blind and deaf with respect to what appears in his own senses.]

However, when one says, “that have eyes, and see not, that have ears, and hear not,” [he doesn’t believe all of his vessels of perception, his tools of perception] it means that he does not want to obey what the reason necessitates, and what the ears hear, as it is written about Joshua the son of Nun, that a bad thing never entered his ears. This is the meaning of Aderet Se’ar, that he had many contradictions and judgments. Each contradiction is called Se’ar (hair), and under each Se’ar there is a dent. [There is the follicle from which the hair grows].

It means that one makes a dent in the head, meaning the alien thought fissures and punctures one’s head. When one has many alien thoughts it is considered having many Se’arot, and this is called Aderet Se’ar.

This is the meaning of what is written about Elisha: “So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him” (Kings 1, 19). (Yoke means a pair of Bakar (oxen), since they were plowing with pairs of oxen together that were tightened. This is called a yoke.) Bakar means Bikoret (criticism), and twelve refers to the completeness of the degree (like twelve months and twelve hours).

It means that one already has all the discernments of the Se’arot that can be in the world…

It means that all of the obstructions come according to his degree. He felt them, saw them, heard them, became blind and deaf with respect to them, and went above them. And…

…then from the Se’arot, the Aderet Se’ar is made.

He can build the greatness of the Creator above the Se’arot. The greater the Se’arot, if he goes above it, the size or the height of the Se’arot is the level that he acquires of equivalence of form with the Creator.

However, with Elisha, it was in the form of the morning of Josef, as it is written, “As soon as the morning was light, the men were sent away, they and their asses.”

It means that one has already been awarded the Light that rests over these contradictions [with all of his matter], since through the contradictions, called criticism, when wanting to overpower them, it is by drawing Light on them. It is as it is written, “He that comes to purify is aided.”

Because one has already drawn the Light on all the criticism, and has nothing more to add, since all the criticism has been completed in him, then the criticism and the contradictions in him end by themselves. This follows the rule that there is no purposeless operation, since there is no purposeless operator.

“A person doesn’t perform a Mitzvah unless he fails in it.” He first has to experience many failures and he has to see all the obstructions in the hearing and in the seeing of all of his senses. When the contradictions appear in him, that all of Providence, guidance, his own state, the state of the world, seem opposite to him from “the good who does good,” from the ideal state that he can imagine. If he goes above that, to cling to the Creator as the Benevolent one and the only supervisor, then those contradictions and obstructions become his own construction. This is because he takes them above reason, which he’s now risen over, and it’s called “climbing the mountain.” He determines his degree accordingly.

He then rises, and determines his degree, yet even more contradictions appear and all kinds of new obstructions; they’re even higher, of course, to enable him to rise above reason, above them as well. How is one able to do that? He certainly can’t do it alone, because all the problems cannot be seen in their true form unless they come against the place of the breaking, which is the separation between the souls, as we said. If a person scrutinizes them within the group, he’s got the right angle to see the contradictions and obstructions. Otherwise, he sees opposing things as obstructions and contradictions, and there are plenty of these in the world.

He should see the contradictions as obstructions to the goal of “love thy friend as thyself,” which brings him to the love of the Creator. To see the contradictions and obstructions as a means to unify with the Creator, to the Benevolent, to the only force, so that he can see only the system of the souls that want to bond. If he works alone he can never discover the evil and the obstructions, the real ones, meaning precisely those against the unity and the Benevolent, against the attribute of bestowal. He’ll just make a different, wrong determination, one that contradicts.

That’s why we should understand that everything that’s written in the books Shamati, Igrot, wherever he talks about personal work, he is talking about personal work through working with the group, toward the Creator. If he doesn’t take it through the group, meaning through the place that shows him the breaking, the place of the breaking, the place of the real division between souls. If he doesn’t take it through the group, then he cannot determine correctly where the correction should happen.

We must know that what appears to one as things that contradict the guidance of “Good that Doeth Good,” is only to compel one to draw the Upper Light on the contradictions, when wanting to prevail over the contradictions. Otherwise one cannot prevail. This is called “the greatness of the Creator,” which one extends when having the contradictions, called Dinim (judgments).

It means that the contradictions can be annulled if one wants to overcome them, only if one extends the greatness of the Creator. You find that these Dinim cause the drawing of the greatness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”

It means that afterwards he attributed the whole mantle of hair to Him, meaning to the Creator. It means that now one sees that the Creator gave him this mantle deliberately in order to draw the Upper Light on them.

This means that the left line, the obstructions, the ego, come from the Creator as help against him, over which a person should determine his Dvekut (adhesion), his progress above reason, and that’s how he rises from degree to degree. Then, he ascribes the evil to the good as well, and by that, becomes righteous.

However, one can only see that later, meaning after one has already been granted the Light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the Upper Light to be there, as there is no Light without a Kli (vessel).

A Kli is called a deficiency, pain, beatings, contradictions, problems in the mind, and in the heart; where he sees and feels how all these things are not worthwhile, that it just doesn’t help him. He doesn’t feel the deficiency as something that brings him to good, and he must be immersed in troubles, judgments, and confusions, and feels convinced that there is nothing other than what the Sitra Achra tells him, to be virtually trapped inside the Klipa, controlled by Pharaoh. It is only when you overcome him, that you go deeper and deeper inwards. A person that is weak, who can’t overcome, is not given strong obstructions.

When he is constantly drawn forward and upward, it is precisely then that the Creator sends him these obstructions, which push him down, and when he gets to the bottom, can’t take it anymore, and sees how hopeless and powerless he is, then he discovers the exit from the degree. When he cries, and asks above reason, because he sees that he has no strength to overcome it, then he goes from the present degree, which he hates, to a higher degree, and that’s the case every time.

Hence, one sees that all the greatness of the Creator that he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of, “the Lord on high is mighty.” It means that the greatness of the Creator is awarded through the Aderet, and this is the meaning of, “let the high praises of God be in their mouth.”

This means that through the faults in the work of God, it causes one to elevate oneself upward, as without a push one is idle to make a movement. One consents to remain in the state one is in…

What are the deficiencies, in the work of God? He sees that he blames the Creator and how the Creator seems bad and evil to him, with his plan, with his life, with all the states that he goes through. He has complaints and grievances, and these are called the deficiencies in the work. He tries with every bit of his strength to exit this state, to look at himself objectively, and see that he’s in it and he would like to come out of it.

…whereas if one descends to a lower degree than one understands, that gives one the power to prevail, for one cannot stay in such a bad situation…

because the lower he drops, lower than usual, but the lower than usual descent can only come if I overcome more. The more I want to exit these manacles, the more they close in on me. Then, I come to a point where I’ve had my fill.

…since one cannot consent to remain like that, in the state one has descended to.

For this reason one must always prevail and come out of the state of descent. In that state one must draw upon himself the greatness of the Creator. That, in turn, causes one to extend higher forces from Above, or he will remain in utter lowness. It follows that through the Se’arot one gradually discovers the greatness of the Creator, until one finds the Names of the Creator, called “the thirteen attributes of Mercy.”

This occurs after he’s overcome the situation, had his obstructions, rose above them, and these very obstructions become the construction of his level. Within the obstruction, within this Aviut, he makes a calculation of unity with the Creator, over them. In this Aviut, he discovers the stature of the Light, which is called the Holy name, the Yod, Hey, Vav, Hey with the filling, it’s called “Name,” the Partzuf and this is called “the Holy names.” What are the holy? Holy is Bina - the measure of equivalence of a person with Bina, with the attribute of bestowal, or his measure of adhesion with the Creator.

This is the meaning of “and the elder shall serve the younger,” and “the wicked shall prepare it, but the just shall wear it,” and also, “and thou shalt serve thy brother.”

It means that the whole enslavement, meaning the contradictions that were, appeared to be obstructing the Holy Work, and were working against Kedusha (Sanctity). Now, when granted the Light of God, which is placed over these contradictions, one sees the opposite, that they were serving Kedusha. This means that through them, there was a place for Kedusha to clothe in their dresses. And this is called “the wicked shall prepare it, but the just shall wear it,” meaning that they gave the Kelim (vessels) and the place for the Kedusha.

Now we can interpret what our sages wrote (Hagiga 15a), “Rewarded—a righteous. He takes his share and his friend’s share in heaven. Convicted—a wicked. He takes his share and his friend’s share in hell.”

That is, a person is half and half, standing in the middle, he can be righteous or he can be evil. He can use the obstructions for better or use the obstructions that are for the worse.

It means that one takes the Dinim and the alien thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in a single world.

Or we can imagine ourselves connected to the whole system of Adam ha Rishon and that we discover that it is so, according to the corruptions in the system towards us. To the extent that I condemn the whole world, that is, to that extent I feel in them the obstructions and I ascribe these obstructions to the Creator as the one who did all that. This is called “a person and his world.”

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts. Thus, when one repents, the profit from it will be Hitkalelut (mingling/ incorporation/integration).

It is so because when one wants to repent, one must sentence oneself and the entire world [that’s called Hitkalelut, the whole world is his Hitkalelut in all the other souls] since he himself is incorporated in all the alien notions and thoughts of the entire world. [Necessarily because of the system that he is in, the system of souls]. This is the meaning of, “Convicted—a wicked. He takes his share and his friend’s share in hell.”

This means that he either elevates or lowers the system with his actions, and everyone should say, “The world was created for me” and then he sentences himself and the entire world either to a scale of merit or to a scale of demerit.

It follows that when one was still wicked, called “Convicted,” one’s own share was of Se’arot, contradictions, and alien thoughts. One was also mingled with one’s friend’s share in hell, meaning he was incorporated in all the notions of all the people in the world.

Therefore, when later one becomes “Rewarded—a righteous”, meaning after one repents, he sentences himself and the entire world “to a scale of merit, he takes his share and his friend’s share in heaven.”

This means he is awarded seeing the whole system and using it in order to bestow at a higher degree, and by that, he becomes similar to the Creator in his attitude to the system of souls. The way the Creator relates to people is how a person relates to people; that’s his measure of equivalence of form with the Creator.

This is because one must draw Upper Light for the alien thoughts of all the people in the world, too, since he is mingled with them, and he must sentence them to a scale of merit.

It’s like a cell in the body; each cell discovers its measure of participation in the body and how much it is corrupted, this is called the scale of demerit appearing, how much this cell corrupts the whole body. Then, one corrects this corruption, and the measure of corruption becomes the measure of correction to the extent to which one benefits everyone, and in that, one finds one’s self and one’s world. Of course, anything bad cannot appear other than from a person toward the other souls, by which one sees that he is not similar to the Creator, because the Creator shows Himself as benevolent to all the souls, and a person shows himself as bad to all the souls; when he corrects himself, he reaches equivalence of form, the same attitude as that of the Creator.

This is precisely through extending the Upper Light over these Dinim of the public. Although they themselves cannot receive this Light that he had drawn on their behalf because they do not have the prepared Kelim for that, but he drew it for them as well.

It means that it’s not that the world is awarded that; the world is awarded greater preparation for the corrections. Actually, everything appears with respect to the person who works.

Yet, we must understand according to the famous rule that one who causes extension of Lights in Upper Degrees, they say that to the extent that one induces Light in the Upper One, one receives from these Lights, too, since he was the cause. Accordingly, the wicked, too, should have received a part of the Lights that they induced in the righteous.

To understand that, we must precede with the matter of the lots. There were two lots, as it is written, “one lot for the Lord, and the other lot for Azazel.” It is known that a lot is a matter of above reason. Hence, when the lot is above reason it causes the other to be for Azazel.

This is the meaning of “it shall whirl upon the head of the wicked.” It is so because he extended the Upper Light through these contradictions. You find that in this manner the greatness of the Creator increases, and for the righteous it is a drawback, since their whole desire is only within reason. And when the Light that comes based on above reason increases, they wither away and become annulled.

Hence, all the wicked have is their help to the righteous to extend the greatness of the Creator, and afterwards, when they are annulled. This is called “Rewarded—he takes his share and his friend’s share in heaven.” (This implies that only one who helped make the correction of creating the reality of appearance of the Light through good deeds, hence this act remains in Kedusha. One receives what one induces Above, to make a place for the expansion of the Light. In that state the lower one receives what it causes to the Upper One. However, the contradictions and the Dinim are cancelled, since they are replaced by the greatness of the Creator, which appears over the above reason, while they want it to appear specifically on Kelim of within reason; and this is why they are annulled. This is how it can be interpreted) [It means he gains doubly].

However, the alien thoughts, too, which the public caused to draw greatness over them, that Light remains for them. When they are worthy of receiving, they will receive what each causes the drawing of the Upper Light on them, too.

In other words, what one causes in the correction of the collective, enters the collective system but only in the degree that a person is in, and caused that correction, but not in the degree in which each one of the collective is found. When each one of the collective reaches these degrees he discovers what has been prepared for him, what all have prepared for him. He already finds a world that’s filled with abundance, and ready to serve him.

This is the meaning of “A path that runs through the split of the hair,” brought in the Holy Zohar (Part 15, and in The Sulam Commentary item 33 p.56), which distinguishes between right and left. The two lots that were on Yom Kippurim, which is repentance out of fear. Also, there was a lot on Purim, which is repentance out of love.

This is so because it was then prior to the building of the Temple, and at that time they needed repentance out of love. But first, there had to be a need for them to repent. This need causes Dinim and Se’arot (plural for hair) [While they themselves were in exile in Babylon]. And this is the meaning that Haman was given authority from Above, by way of, I place government over you, that he will rule over you [It has to be in order to build the Komah the height of Beit ha Mikdash; you need great obstructions called Haman.].

This is why it was written that Haman “had cast pur, that is, the lot,” on the month of Adar, which is the twelfth…

It is the state to which the children of Israel were brought, where they were so desperate that they had no choice but to transcend the obstructions above reason. Then, they were awarded the construction of the Temple. It means they elevated their Malchut, all these obstructions to Bina. Then the Temple, the Beit ha Mikdash, (Beit is Malchut and Mikdash is Bina (holiness), was made. Now, they’re united into one structure, and into one state; that can only happen through Haman, who forced them to do that.

…as it is written “twelve oxen,” written with regard to Elisha. [Which is a complete level of the evil that appears.] It is written, “two rows, six in a row,” which is the month of Adar, [over that, they put the cloak/Aderet, the greatness of the Creator], meaning Aderet Se’ar, which are the greatest Dinim.

By that, Haman knew that he would defeat Israel [that he could bring them to the lowest and worst degree, this is called his triumph, according to his task], since Moses had died on the month of Adar. However, he did not know that Moses was born on it, [that from that state, where you descend to the lowest state, specifically from there you have the ascent] by way of “and they saw that it was good.” It is so because when one strengthens in the toughest situation, one is granted the greatest Lights, called “the greatness of the Creator.” [How do we have the promise that we’ll get stronger?]

This is the meaning of “fine twined linen.” In other words, because they have been granted “the path that runs in the split of the hair,” “two rows, six in a row,” then twined, from the words a stranger removed. It means that the Sitra Achra, [which itself becomes the construction of Holiness as it is written, “The angel of death becomes the holy angel.”] meaning the stranger, is annulled and gone because he has already completed his task. [Instead of intentions to receive over these fixed great desires, now there are intentions to bestow.]

You find that all the Dinim and the contradictions came only to show the greatness of the Creator. Hence, with Jacob, who was a smooth man, without Se’arot, it was impossible to disclose the greatness of the Creator, since he had no cause and need to extend them.

As the story with Abraham, “How would I know that I will inherit it?” He was told, “Don’t worry, your sons will be in exile” and it sufficed him, and was good for him that they would have the structure of sanctity; that exile would allow them to ascend.

For this reason Jacob was unable to receive the blessings from Issac, as he had no Kelim (Vessels), and there is no Light without a Kli (vessel). This is why Rebecca advised him to take Esau’s clothes.

And this is the meaning of “and his hand had hold on Esau’s heel.” This means that although he did not have any hair, he took it from Esau.

He did not have any deficiencies; he was in Hassadim and Hesed which can’t raise anything, because he doesn’t have any deficiencies. What does he lack, as if he were motionless? Where does he get the deficiencies for rising? From Esau.

This is what Isaac saw and said, “the hands are the hands of Esau, [it means filled with Se’arot] but the voice was the voice of Jacob.” [Which can go above reason.] In other words, Isaac liked the correction that Jacob did and by that his Kelim for the blessings were made.

He took the Aviut from the left line, the strength to overcome it from the right line, and by that, he was awarded blessing. Who is the blessing from? From Isaac, since Isaac himself is the left line. The sanctified left line builds everything, the whole system, the whole process, so as to subjugate itself and becomes a construction under the intentions to bestow.

This is the reason that we need such a big world with so many people. [It means we need to see the system in its uncorrected and non-uniform state]. It is so that each will be incorporated in his friend.[in his friend’s effort] It follows that each individual is incorporated in thoughts and desires of an entire world.

This is why a person is called “a small world” in itself, for the above reason. This is also the meaning of “Not rewarded.” This means that when one has still not been purified, “He takes his share and his friend’s share in hell.” It means that he is incorporated with his friend’s hell.

This pertains only to people who prevail and head toward adhesion with the Creator. Then, the whole world and all the souls bring them obstructions that are for correction. They are not the kind of obstructions, or confusions, such as football, drinks, or whatever. The obstructions that gain strength in such a person are purposeful obstructions. They seem to be against the Creator, against unity, against the good, and against bonding.

More and more, he sees where the illness is in these obstructions, where the division between the souls is, and what has to be corrected, which is something he doesn’t want to do. He discovers the source of the evil each time this happens. These are not the obstructions that are simply incorporated in the world, in the natural way the world confuses him and everyone. According to his alertness in reaching the goal, the obstructions that are spoken of here, appear accordingly.

It means that he is incorporated with his friend’s hell.

Moreover, even when one has already corrected one’s own part of hell, if he has not corrected his friend’s share, meaning he has not corrected his part that is incorporated with the world, one is still not considered whole.

It’s not his friend’s hell, rather, it’s the corruption that he causes in others. That’s what is called the hell of others, that he’s incorporated with. The measure of the demerit that he imposes, with his corruption in the system of souls, that’s what he discovers.

Now we understand that although Jacob himself was smooth, without Se’arot, he still held the heel of Esau. It means that he takes the Se’arot by being incorporated with Esau.

We can compare this to a person who wants to reach the adhesion with the Creator, to reach Dvekut and bestowal, and anything good we can imagine, like the corrections. But he cannot reach that with his point in the heart unless he is incorporated in the group, in the system of the world from which he takes Se’arot.

It is from there that he feels the measure of the corruption that he functions in, and that forces him to correct his actions. From the others’ hell he’s incorporated in, which he causes, by that he discovers how evil he is toward others and that compels him to perform corrections. Then, his corrections are not just corrections but corrections of doing good to others, which is called loving others. Everything that appears, appears in one’s attitude to society; if it’s not toward society, it is not Se’arot and it is nothing. Jacob himself couldn’t discover anything; he had to have the Se’arot, the evil force, his brother Esau, to help him.

Hence, when one is rewarded with correcting them, he takes his friend’s share in Heaven…

“He sentences the world to the scale of merit” means that to the extent that he can bestow on the world that is his level, his measure of equivalence with the Creator.

…referring to the measure of the greatness of the Upper Light that he had extended over the Se’arot of the public. [Please emphasize, 'public.'] He is awarded that, although the public still cannot receive because their qualification for it is missing. [But he qualifies them, in that he prepares them for that].

Now we can understand the argument of Jacob and Esau. Esau said, “I have enough,” and Jacob said, “I have everything,” meaning “two rows, six in a row,” [of Kedusha and Klipa] meaning within reason and above reason, which is the will to receive and the Light of Dvekut (Adhesion).

Esau said, “I have enough,” which is a Light that comes in vessels of reception, within reason [“I have enough” is the amount of Aviut]. Jacob said that he had everything, meaning both discernments. In other words, he was using the vessels of reception, and also had the Light of Dvekut.

This is the meaning of the mixed multitude that made the calf and said, “this is thy god oh Israel,” meaning Ele (These) without the Mi (who), [But by that they discovered the Aviut over which they could later on perform corrections] meaning that they wanted to connect only to the Ele, and not to the Mi. It means that they did not want both, which is the Mi and the Ele, which together make up the name Elokim (God), [They already work in reception in order to bestow. Rather, they wanted only the Ele (those)] meaning enough and everything. This they did not want.

This is the meaning of the Cherubim, which are Kravia and Patia. One Cherub on the one end, which is the discernment of enough, and one Cherub on the other end, which is the discernment of everything. This is also the meaning of “the Voice speaking unto him from between the two cherubim.”

But how can that be? After all they are ends, opposite from one another. Still, he still had to make a Patia (fool) and thus receive. And this is called above reason: one does what one is told although he does not understand anything that he is told.

He goes above reason. These two ends cannot come together unless through one’s ability to go above reason, with the Masach, and this how he goes above reason. When we learn, “If I am not for me, who is for me,” and, “There is none else beside Him,” all the contradictions that appear in us, in our work, appears from two lines where each line is right for itself, but to connect the two is impossible. The connection between them comes in the middle third of Tifferet, and can only be united above reason. The connection above reason is called the wisdom of Kabbalah, and that’s the method of how to connect them.

Regarding the “everything,” called above reason, one should try to work with gladness since through gladness the true measure of the everything appears. If one has no gladness, then one should afflict oneself at having no gladness, since this is the primary place of the work, to discover the gladness by working above reason.

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Щоденний урок13 авг. 2006 г.Бааль Сулам. Шамати 33. По поводу жребиев в Йом Кипур и у Амана , урок 1

Бааль Сулам. Шамати 33. По поводу жребиев в Йом Кипур и у Амана , урок 1

Бааль Сулам. Шамати 33. По поводу жребиев в Йом Кипур и у Амана , урок 1

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Щоденний урок13 авг. 2006 г.
Бааль Сулам. Шамати 33. По поводу жребиев в Йом Кипур и у Амана , урок 1

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Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені