The Revelation of Godliness (Matan Torah),

Talk 6

Lesson by Rav Michael Laitman, Bnei Baruch, Israel

November 15, 2005

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

We are continuing to study the article Matan Torah (The Revelation of Godliness) from the book Kabbalah Le Matchil (Kabbalah for Beginners), page 116, item 16.

What have we learned thus far? We’re studying the correction of creation. The Creator created the creature with the purpose that this creature will reach the degree of the Creator. That’s the only good thing that exists in reality.

What does reaching the degree of the Creator mean? The degree of the Creator is called Bestowal; the Creator is Bestowal.

It’s the only force that exists in reality. It envelopes, encompasses reality, builds, creates, and leads reality to the purpose. How can one become like the Creator, meaning, be in the attribute of bestowal? By creating a person opposite from Him, and that’s what happened. We have a person, a little person, whose nature is reception, not bestowal.

Drawing No. 1

How can that person be brought to the level of the Creator—to the level of bestowal? Why is it good? For the time being we can’t understand, we don’t agree to it, and we don’t want it. But in order to give a person an opportunity, the Creator did it in such a way that if the Creator appeared to a person in His attribute of bestowal, and a person saw how eternal and complete the attribute of bestowal is, that it includes everything, brings fulfillments to its vessel of reception, to its will to receive, brings such flavors and fulfillments that a person would start running after it. “Giving, not giving, it doesn’t matter as long as he fulfilled himself," meaning a person would use his vessel of reception in a direct manner. He would want the pleasure, the Light, the bestowal to enter him and give him fulfillment.

Drawing No. 2

But in this way he is separated from the Creator because the Creator gives and a person continues to receive. Meaning, this way we gain nothing. The pleasure that enters the desire eventually annuls the desire. Then neither desire nor pleasure is felt. They seemingly disappear from reality. That is why the Creator is hidden and doesn’t show a person how eternal, whole and complete the attribute of bestowal is. He gave man the opportunity to reach bestowal regardless of his connection to the Creator—he's given a different way.

Besides this person, there are other souls, other desires, or people that altogether create humanity. And all of it, all humanity in general is also called Adam (man) mankind, human kind. This in fact is the Kli, and to the extent that our little person here can be incorporated in it, give to it and by that express his desire to be like the Creator, through his connection to others he will receive fulfillment.

This means that fulfillment will never come directly to a person because it will be harmful to him. Rather, fulfillment comes from the Creator in correspondence with the attribute of bestowal that a person acquires with respect to others. This rule of receiving the Torah, this great Light is called “Love thy friend as thyself,” love—bestowal.

To the extent that you prepare the Kli of bestowal, the Kli of love, to this extent you build the rule, the general Kli in which the Torah is clothed. This, in fact, is the entire process we should experience. Everything else is interpretations. Teaching the whole Torah standing on one leg…. so he is told “don’t hate others,” “don’t do to others what you hate,” or ‘love thy friend as thyself,” meaning, at least initially you should start with a positive attitude towards others, and eventually it will become bestowal—love for others. Right now we are continuing with item 16.

In the above words we find a way to understand the concept from above (chapters 3 & 4) about the precept of “Love thy neighbor as thyself," how the Torah compels us to do something that cannot be done.

If we, all of us, are all an egoistic will to receive, and that’s me and my nature, all of the Reshimot in me and all of the upbringing that I received, my whole life. If my incarnations are all in order to serve my will to receive, to get more, to succeed more, to be healthier, more independent, what are we taught in this world? We are taught that a good upbringing means that we shouldn’t do something at the expense of others, and also that if I harm someone then I’ll be harmed in return. We’re somehow taught to live without harming others, but we’re not taught to love each other. That kind of study is impossible in our will to receive.

Baal HaSulam says that this natural inclination exists in about ten percent of the population of the world, but in the end, the education, the upbringing that we acquire, teaches us how to use the will to receive in the most correct, most secure way in order to get what we want, and to get it with certainty, meaning that you won’t be jailed, that you won’t be harmed and you will be able to continue to use your will to receive without being afraid of anything unpleasant happening to you. It’s only a matter of upbringing, that’s the study or the education that we receive. Someone has a desire for money, for power, for honor, someone wants to dominate, someone wants to do research, someone wants to do sports, or become a scientist, or whatever. He is taught how to utilize his will to receive in an optimal way for himself and for society, but the point is he learns to use his will to receive.

Indeed behold, for that reason the Torah was not given to our holy fathers— Abraham, Isaac and Jacob….

What is he saying? That certain conditions have to be kept in order to fulfill “love thy friend as thyself.” There has to be me, and in front of me there is “your friend…” So, who is your friend? He says, “Your friend” is not that simple. Can “your friend” be a relative maybe, no? He says, “No” in your family, within a family, it is impossible to live with “your friend,” “your neighbor” because this is a natural connection.

Whether I like it or not he’s close to me, it’s predetermined. It’s not my decision that we are close, that we have a common goal, or just because we are human. It’s because it's written from above. If it’s dictated from above, then it’s not considered “your friend.” That’s why he says that in the family of Abraham, Isaac and Jacob, of our ancestors, our fathers, in the family of seventy souls that went to Egypt, that sentence of “love thy friend as thyself” couldn’t exist yet because love there was on the basis of family relations. It can’t be in a family relationship; it can only be with strangers that I determine later, according to my purpose, that they are my friends.

But it took until the exodus from Egypt, and until they became a nation of six hundred thousand people of twenty years of age or more. For then each member of the nation was asked if he agreed to that exalted work, and once they all agreed to it in heart and soul and said “we will do and we will hear (Exodus 24, 7)," then it became possible to observe the whole of the Torah, that, which before was considered impossible, became possible.

What is the nation? The nation is a group of people that bonds in order to obtain a goal. They haven’t sorted out the goal yet. They are at the beginning of their way as Abraham with his disciples, and they’re beginning to scrutinize the goal. What does Baal HaSulam say? “But it took them until the exodus from Egypt and until they became a nation of six hundred thousand people of twenty years of age or more,” meaning already having a clear recognition of what is happening to them. They already understand the process of who they are, and what the process is. What makes this nation special is because each was asked, “if he agreed to that exalted work or not,” and that determined if he belonged to the nation, to that group that is on the way, and once all of the nation agreed heart and soul and said ‘we shall do and we shall hear’ then it became possible to keep the whole Torah.

According to this we see that he didn’t refer to a biological nation, but to an ideological nation, concerning a group. A quality of people with a common goal and towards that common goal they are willing to wholeheartedly relinquish themselves in order to bond together into one Kli. That’s the nation; that’s why Baal HaSulam called his paper “The Nation” because it’s that Kli, the Kli of the purpose of creation in which the fulfillment is received. Of course, in that Kli everyone must feel a stranger in the beginning without any connection, and only the goal connects them and compels them.

When the group is started, it might be like the family of Abraham, there’s no separation. People won’t feel that they are separated from one another, but only later, when the will to receive grows and they have to unite over the growing will to receive, then every one of them will start seeing the greater Aviut that appears, and the forces of the connection that act on them correspondingly. Then you feel how those two forces operate one against the other, the connection over the Aviut and the attraction over the contradiction, this gives the Kli its strength and turns it into “a great collective,” a Kli that contains the whole of the Torah.

Question: How can they agree with heart and soul if they are still not in that attribute, if they still don’t have it?

How can they agree wholeheartedly to be as one man with one heart? That’s the meaning of love. Love means that there’s no difference between my soul and your soul. How can they be in it if they’re still not in it? How can I agree to something that I’m not in and then get the correction? The thing is that the will to receive appears in a person gradually and it grows slowly, and over every step one has to decide to ‘love thy friend as thyself.’ The will to receive continues to grow again and again on top of what grew in “love thy friend as thyself.”

Therefore, on what appeared in them, to that extent, they had to decide. Afterwards there was the sin of the golden calf and other such problems in the desert; it took them forty years to reach the degree of Bina, Eretz Yisrael. But in any case, one is required to do every step of the way in one’s own level. No one is required to do things that are not feasible [for him.]

One should understand the problem is not in keeping it—keeping it itself is easy. As it is written ‘the whole Torah and the whole wisdom is easy if you fear Me and keep the words of My Torah’. Well if it’s easy then where’s the problem?

The problem is in the discernments, that a person can’t really discern a direction with respect to what he has to scrutinize himself, where to go, what to do; the who and the what is the question. It is not in the strength, it’s more about the scrutiny because we are confused, we are in concealment. The most important in concealment might be a fragment of an inch from you, but you can’t see it. You have to focus your eye and then you see it. The whole thing about the study is to know what to concentrate on, what discernment, and that’s the whole method. All in all when we study, we learn how to see.

I said that in San Francisco in our meeting with the scientists about what the wisdom of Kabbalah is. I said there’s a picture like a wallpaper and when you focus your vision on it, or defocus your vision, getting into the picture with much confusion, without really wanting to see something, but you’re willing to see what’s there without aiming your vision in advance towards something, then you'll see a three dimensional picture there. Our whole method is about helping a person liberate oneself from the picture of the world that we’re used to, and then appears the inner phase.

Question: You said that a person should be incorporated, integrated with other souls, what does that mean?

To be integrated with other souls as Baal HaSulam writes, ‘as one man with one heart.’ Meaning all in all, the whole of man [Rav Drawing] this general Kli, the creature is made of billions of souls and their common work is that each will remain in its own. They remain in their own home, under their own tree as it is written in the Torah… They keep themselves, the will to receive remains, it doesn’t disappear, it’s not cancelled but it functions with all its power (intensity) in connecting to others. This is called “The law of love,” you don’t cancel yourself, it’s incorrect. We have to understand the term, cancellation. It’s cancellation of the ego—I cancel my ego. But all my powers, on the contrary, burst out, they protrude, they get out and operate with full power, whereas now one takes whatever one can take for oneself and that’s it.

Drawing No. 3

In bestowal a hundred percent of the abilities appear, the one hundred percent of the abilities of the brain instead of the two percent, every attribute of a person, and then one can open them and develop them; otherwise, we are limited. We have all the Kelim from now until Ein Sof, nothing happens anew. We just bring it out of hiding and start using them. Just imagine what is in us...

You have a Kli, which is opposite to the Creator in size, in power, in ability, in richness of operation and understanding. It’s all there. But now, it is in an egoistic way, we can’t open it up when we’re all in our shells, the Kli just doesn’t open. It can’t work for reception. In reception, whatever it draws to itself is called Ner Dakik (minute light). It just takes what it takes for itself; it can’t take anymore than that.

Question: That state of the whole nation agreeing to work as ‘one man and one heart’ is the state of people having nothing, “you have nothing and I have nothing, I’ll be your partner, but one hundred percent.” How is our work today different with our greater level of Aviut than in that state?

No, with that picture of the exodus of Egypt they give us a full picture which tells us about ourselves ever since the beginning and for always. It’s not about history, it’s about degrees. These degrees exist and there’s no time in them; they are constant and do not change. You have to go through every degree and every situation. Today, two thousand years ago, in a little while, it doesn’t matter. The Torah never speaks of history, it only speaks of degrees that people or a person, every person must experience.

Therefore, neither story nor incident should be treated as something that existed and doesn’t exist like that today, there’s no such thing. But in the roots it happened in building the ladder of degrees and now we have to go from these roots to actions. But it’s not that it is historical. Forget about this world, it doesn’t exist. Forget matter—stop relating to it, then you’ll have the right picture.

Now what does “slaves coming out of Egypt” mean? They see, indeed, that they are immersed in the will to receive and the will to receive is their Egypt, is their Pharaoh and they have to escape from it and rise above it. They run from it and want to cling to a higher degree. In the higher degree of the will to receive the immediate condition is ‘love thy friend as thyself.’ There is nothing else, either you are in bestowal or you are in reception. You are in one of the two, but you can’t be in between. Just like you can't be in between the earth and the sky, and that is why that condition stands in front of them right away. If you want it—fine, if you don’t want it—no problem, you’ll fall again to the will to receive, to death, that’ll be your burial place; that’s it.

Can they or not? They feel that they have fled, that they were slaves, that they have nothing left besides that because what do they have in their life by living a few more years in matter? You already feel that it’s not life. Ahead is an eternal life and between you and the eternal life there is a condition that you don’t know how to keep. You understand that it’s terrible that you can’t accomplish it, and no one can alone, it’s impossible.

But if everyone receives the force of the Arvut (mutual guarantee) from everyone, then they will be able. That’s why the decision has to be for everyone together and simultaneous. Otherwise it’s impossible. “Yes I want to love my friend as thyself.” I can’t want it before I receive the force of Arvut from the group, and no one in the group can say ‘I want it,’ if they don’t receive the force of the Arvut from everyone.

That condition happens instantaneously and among everyone, and then they can. Meaning, there’s an acceptance of a condition in such a way that yes, we want to be connected together in one Kli, so that this Kli will give us the strength to be detached from ourselves in favor of the general Kli. It has to come all at once and when it works, when it happens, everyone will receive the force of Arvut, which by de facto gives them the Masach, the attribute of bestowal. But without Arvut love cannot exist.

We forget that the purpose for giving within a society is because we need it in order to receive the force of the Masach (screen), the force of bestowal. It doesn’t come from the Creator; it comes only through society, from Him of course, because He is inside that Kli. But He is present through the connections that exist among us and if we are incorporated in them then we discover Him, His power. Of course everything comes from a connection to the Upper One, from the Upper attribute of Bestowal.

There was a lecture at the Conference in Tokyo where a biologist said that there is a certain phenomenon in the living organism. Every egoistic cell in the body connects only with other egoistic cells and all of them work for the body altruistically. It’s just like we say, but in a more simplistic way. Every egoistic cell which actually, wants to survive, annuls itself, and works for the body. If it doesn’t do so the body will die. If all the cells behave the same way, then the body lives and they live.

There was only one mistake there because, though I’m not sure, I have to read that lecture and see…maybe others too. Do they think that this program is in the cell itself or is it on a higher degree, the degree of the whole body? It is in the degree of the whole body. It's not that the cell understands that it can annul itself and then live together with the body, no. It’s through the annulment before the body that the program of the body is then received. We’ll talk about it, that’s our eternal topic.

Question: Is there within the cell a mechanism or means that enables it to understand the essence of the whole body, or is it something in the cell that compels it to be this way?

I’ll answer briefly. If we are speaking about a biological body, then in the cell there is an absolute way, the cancellation towards the body, the annulment for it. Then the cell is incorporated in the general program of the body. Just like in a computer, you have components inside and they all work according to a program, so the body, the organism lives. It's obvious that a single cell doesn't have free choice.

But for us, unlike Domem (the still), Tzomeach (the vegetative) and Hay (the animate) this action has to be conscious. I, by myself, need to understand and want this Upper program, the program of the whole body, so that it will have an effect on me and I can cancel myself. I have to want it to happen to me. That’s the difference between man and beast. We are animals right? Well, maybe lions, but the difference between us, between man and beast, is that we have to recognize ourselves, we have to annul ourselves with respect to the whole body.

Man is he, who resembles the Upper One, who is incorporated in the software of Adam ha Rishon, in the attribute of Adam ha Rishon; otherwise there is no difference between man and beast. There is no difference, if you operate according to the natural program in you, then you are like a beast.

Drawing No. 4

If you use your only free choice to be incorporated by means of society in the collection of souls, then you are incorporated in the spiritual mechanism above the bodies. To be above the bodies is called being a man. If you are in bodies in this world, and don’t use your free choice, then you are called a beast. Why are you a beast? It is because you have no freedom in your actions. Freedom in actions means to understand that you have to take upon yourself the program for the benefit of the Upper One, it means to be incorporated in the body on the degree of Adam, which is called the general soul.

That general soul that we’re talking about [Rav Drawing] is Adam. That’s the general soul; it’s called the “body” in the wisdom of Kabbalah, the Kli. Either we live below the Machsom (barrier) in our bodies and we’re called a beast or an animal, or we live on the degree of humans where we connect in souls, and then that’s our body.

Question: What is the source for this conscious desire to annul yourself with respect to the general body? Does this desire come from within a man or does the environmental force compel it, make the desire in it?

The desire begins from within a person, from the point in the heart. That’s where everything is, in the point in the heart. Baal HaSulam explains in the article The Freedom, that the sun, the rain, the salt and the minerals in the ground help the development, but everything is in the point in the heart, meaning that the environment will only help.

Question: What is the body’s general force that is called Arvut, what does it give to the cell?

The general force of man, the general soul or the group, like a mini-soul, provides the force of Arvut. The force of Arvut is a defensive force against my will to receive, where I can calm down the will to receive, make it relax so it won’t feel that it misses anything and I can go toward an attribute of bestowal outside of it. We don’t understand it. It’s a spiritual force. It’s not, “thank God I filled up my belly and I don’t have to think about food for five hours, so now I can do something for mankind;” that’s not the case. It’s a spiritual force because the will to receive is spiritual too.

We’re not talking about the desires that we have here on Earth. We're talking about a detachment from the will to receive, and how I can become detached from it. I have my nature, the “self," all that is in me, and suddenly I receive a certain power, a strength that neutralizes this “self” and enables me to float above it and become detached from it. I begin to feel that it and I are detached. It’s a spiritual force and it comes from the group. Do you understand?

Let’s draw it, [Rav Drawing]. There is my desire, the will to receive which is all me. I have a point in the heart, through it I begin to do all kinds of things, to desire, to want to connect through actions. This is called Lo Lishma. By trying to be connected to the group I get from it the force of Arvut.

The force of Arvut that I get enables me to seemingly cut off the point in the heart which is the part of Godliness above and take it out. The desire remains in me, but that part will be above. What’s “above?” It can’t be above; it immediately connects to the group. I begin to feel that I am in a spiritual Kli, in the desire for bestowal, and here it is detached from me, but it is my own. Then I feel the two worlds: below is my desire and above is the spiritual Kli, the Creator, me, and another reality.

Drawing No. 5

It’s all happens through Arvut you receive from the group. It is because above, we are in a situation where we are all connected. So we’re all connected together and because of this connection there’s a Force of the Upper Light inside, the Shechina, the Divinity, these Kelim, and from that force I get Arvut, the force of Bina, which detaches me from my will to receive.

What does it mean detaches me? It’s all internal, I’m not torn into two pieces. I suddenly feel that my ego, my will to receive doesn’t bother me anymore, I’m above it. I can work with the upper part [referring to drawing], I enter it and increase it passing through the stages of Ibur (fetus), Yenika (suction), Mochin (mindedness). I begin to join, to add my vessels of reception on behalf of Bestowal, AHP de Aliyah, until just the Lev ha Even (the stony heart) remains, and the Creator later on deals with it. Not me; I can’t. The existence of creation from nothing is not for me to correct, to discern things—yes, but not to correct them.

Without this incorporation within the group, it’s just impossible. That’s what he’s trying to explain to us in this article Matan Torah. The article is unpleasant and I remember the first time I read it. It was really disgusting after the brain washing that I had in Russia, and suddenly to find the same thing in Kabbalah, it all just came back to the same lie, until gradually it penetrates you, and you begin to understand that it's how the system is really built. Every living system that wants to exist has to be made from the unification of its elements.

Question: Why do we have to perform the Arvut simultaneously, at the same time?

First of all we see that that’s the case because now all of you together must do it simultaneously. Not just Moses and his friends, but Moses and Aaron, and maybe someone else. But everyone from twenty to sixty must enter this Arvut, all the men. Women and children join it in a different way, not through obligation, they don’t have to. Why does it happen all at once instantaneously? I explained this already in the previous question. I can’t provide you with Arvut unless you provide me with your desire to be in Arvut.

This means that the beginning and the end come together here. We, all of us in the group should bring ourselves to a situation where before us there is a condition: either you come together in Arvut, join in Arvut, or...well, there is no other way. I have to receive the connection in Arvut from the group. This connection can be provided on condition that everyone receives the force of Arvut and detaches himself from his ego. I receive from the group the force to be detached from my ego only on condition that there is a force of Arvut among the souls.

It turns out that Rosh and Sof, the end and the beginning are seemingly connected together. One depends on the other; I don’t receive the force of the Arvut if we are not connected and the Upper Light which provides for me doesn’t appear there. Without receiving the force of Arvut, I can’t be detached from my will to receive and give myself to the group, so that the group will have this force of the Arvut.

What happens here in this game? How does it become active, how does it happen? It happens because the Creator is above, and there is the willingness of the creature. If the creature is willing, why is it called “we shall do and we shall hear?” Because, if there is willingness on our part, even if we have not yet received Arvut, the willingness itself is enough.

There is a question here, “why is it enough?” It is enough because we are in a situation prior to having that attribute, based on what we call “we shall do and we shall hear?” Baal HaSulam explains afterwards that we use the Upper Force. If it weren't for the condition of “we shall do and we shall hear,” we would never be able to enter this higher degree, the spiritual degree.

Again and again we have the same problem. If I am in Level 1 [Rav Drawing] and I’m standing on it how I can rise to Level 2? If I understand what happens on Level 2 and I feel it, then I’m on Level 2. If I’m on Level 1, I am detached from Level 2 and have no connection to it. Still, how do I jump from 1 to 2? Here we have a condition called above reason or “turn to me and I will pay for you,” there are many ways to do this.

Drawing No. 6

It’s the same with Arvut. I still don’t have a connection on Level 2; however, I have to have that power, otherwise I will not rise to it. The force of the connection between us is at the Level 2. At the Level 2, I don’t have the connection. But if I don’t have the connection how can I rise? For it is the force of the connection in particular that helps me become detached from my will to receive and come to the will to bestow? I’m either in it or I’m not.

Whatever you say, I must first of all have the force of Arvut. Without it, I’m not detached, and I can’t detach myself. I can’t receive the force of Arvut if I’m not mixed with others, and I receive the strength from them. There’s a condition here that we have to agree with, a situation called “we shall do and we shall hear.” This is where we see the force of Arvut, and then we rise to being one man and one heart. We’ll work this thing out.

What does it mean to agree? How can I agree to something that I’m not in yet? We think it’s simple in our world but it's not that simple, it’s two worlds. It’s a completely different attribute; it’s a completely different existence. You immediately jump to being like the Creator, to the degree of Bina, instead of remaining in the current animalistic state of man. We have to continue I think, it will clear things up.

Because it is certain that if six hundred thousand people abandon their work for the satisfaction of their own needs and worry about nothing but to stand guard that their friends will never lack a thing, and moreover, that they'll observe it with a mighty love in their hearts and in their souls, in the full meaning of the precept “Love thy neighbor as thyself,” then it is beyond doubt that no man of the nation will need to worry about his own well being.

Because of that he becomes completely free of securing his own survival and can easily observe the precept of “Love thy neighbor as thyself,” obeying all the conditions given in chapters 3 and 4.

A person must not want the force of Arvut but not because it gives him freedom from his will to receive, to be free so to speak, to be unlimited, to be successful, to be beyond this world. Instead, he a person must aspire to Arvut because it gives him a chance to work “as an ox to the burden and as a donkey to the burden” serving the whole of mankind, as Baal HaSulam puts it in the articles of The Last Generation. For that, one needs the force of Arvut, but not in order to be a king, “yes then I’ll be a king,” not for that purpose. It’s clearly about acquiring the attribute of bestowal which, through this, enables a person to realize his entire potential.

After all, why would he worry about his own survival when six hundred thousand devoted loving people stand by ready with great care to make sure he lacks nothing of his needs?

From this we can see that our vessels of reception (pay attention) are arranged with respect to the fulfillments that we receive from humanity, from the group. If humanity gives me a sensation that it has given me everything that it has, I will be completely satisfied and I will lack nothing. Why? What does humanity have? I’m talking about humanity as in Adam ha Rishon.

The Upper Light is within humanity; this is where the Creator is. If I get an impression from the souls that all of them are for me, for my benefit, then it gives me complete satisfaction. It’s as if the Creator fulfills me, and it appears to me that I will never have any needs that humanity cannot satisfy.

Read this sentence again. You just have to understand that the Kli of everyone is like a cell in the body. It’s impossible for the body not to give it what it needs because to begin with it is built to be in the body and exist in it.

After all, why would he worry about his own survival when six hundred thousand loyal devoted loving people stand by ready with great care to make sure he lacks nothing of his needs?

That’s it, all of our desires, our whole Kli is built empty, vis-a-vis the general Kli of the souls. If I receive the impression that they are paying attention to me, this Arvut, this force, the force that I’ve received from them is sufficient; it calms me down, satisfies and fulfills all of my wants. I do not feel at all that I need anything, I lack nothing, and I stop feeling my own needs as if they don’t exist. I suddenly become detached from my will to receive-that’s it.

Let's say a person has had a good meal and has no desire for food. It's not theoretical that he has no thoughts about it, that he’s completely detached, and the desire disappears. Right now we can’t feel it, but that’s how all the desires disappear from a person, all of these desires that obstruct bestowal. There are other things to work out here, what are the necessary desires, the immediate desires, how we should relate to them, or not relate to them. Meaning, there are things that one must care for and yes, “necessity is neither praised nor condemned,” or when there is danger, a life threatening situation, it all works out with these rules and that’s where they all stem from.

To what extent should one be obligated to remember oneself? He will begin to relate to himself, to that will to receive as a foreign Kli, and begin to worry about it as he worries about everyone else, in measure of necessity.

Question: Within the law of the Arvut should I first worry about the collective, or should the collective worry about me first?

That’s the question, should I first give myself to the whole and the whole will give itself to me, or will the whole give itself to me and then I will give myself to the whole? Who goes first in order to receive Arvut? In order to come to Arvut, I have to try as much as I can to give myself to the whole. I cannot do it, but because of the effort, because I expressed the desire I get from this the force of Arvut and the force of Arvut detaches my cuffs, my chains, everything that stops me, and allows me to really be connected and to bestow to the whole.

There’s a “we shall do and we shall hear.” There are two degrees here, because the ego can’t be detached before you receive Arvut, and you can’t receive Arvut before you want Arvut. You can’t want Arvut before you are detached from the ego. Again there are two steps here that we still have to learn step by step. That will complete our lesson for today and we’ll continue tomorrow.

Кабала Медіа

Кабала Медіа

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ТВ передача "Нове життя" № 728 Єврейська культура

ТВ передача "Нове життя" № 728 Єврейська культура

ТВ передача "Нове життя" № 728 Єврейська культура

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

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