Shamati 36: What are the Three Bodies in a Man,
Lesson 1

Lesson by Rav Michael Laitman, Bnei Baruch, Israel

August 23, 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 #36, What are the Three Bodies In a Man.

Man is made of three bodies:

The inner body, which is a clothing for the soul of Kedusha (Sanctity).
The Klipa of Noga (Shell).
The serpent’s skin.

In order to save one from the two bodies, so that they do not interfere with the Kedusha, and in order for one to be able to use only the inner body, the counsel for that is that there is a remedy—to contemplate solely on things that concern the inner body.

That means that one’s thought should always remain in the singular authority, meaning “there is none else besides him.” Rather, He does and will do all the deeds, and there is no creation in the world that can detach him from the Kedusha.

And because one does not think for those two bodies, they die, because they have no nourishment and nothing to sustain them, since the thoughts we think for them are their provision.

The three bodies are all built of a will to receive, which is the substance of all of creation. There is nothing more than that. But the will to receive, that was created, can have the intention to receive, to bestow, or intentions that are not clarified. The will to receive itself doesn’t change. Yet a person has the power to change it through the Upper Light by asking for strength from Above.

If a person’s intention to bestow dominates over one’s will to receive, this is called the will to receive turns into a Kli, a soul of Sanctity/Kedusha. It means that this Kli can be filled with Light according to the extent to which one’s intention to bestow is adapted to the Light. The Light that appears in that Kli is the internal Light of the soul. Then we have the Kli of the soul, called the Nefesh de Kedusha and its Light. This is the corrected part that a person builds within himself.

There is a part that a person still can’t correct where he scrutinizes, where he struggles, where he is battling as to how to transform from Klipa to Kedusha, from intentions to receive to intentions to bestow. The desires that he scrutinizes are the Noga shell. The desires that exist there have to be scrutinized in order to realize that one is unable to correct or change the intention from in order to receive to in order to bestow. It’s above his powers to demand this and therefore he remains in “in order to receive.” He therefore needs to receive help from above in order to correct the intention.

These desires are called “the stony heart” or “the serpent’s skin.” It’s the hardest part in creation because there is no change in any of these desires except that they awaken and are hidden from a person according to his ability to work with them. The whole system of the worlds of concealment over desires was created so that a person can work with only those desires with which he is capable of working. As it is written that “you rise in sanctity, you don’t diminish in it,” in order to give one a possibility to work.

New desires in quantity and quality appear in a person each time, to the extent that he has the ability to scrutinize and correct them. These desires include: the serpent’s skin. Its use is reduced and one does not turn to them, the desires in the Klipat Noga (Noga shell) which can be scrutinized, and the desires ascribed to the Nefesh of Kedusha. These intentions can be corrected from in order to receive to in order to bestow.

The desires in a person awaken from the system that is above man. The person now should relate to them with scrutiny. The scrutiny is primarily in the thought. As it is written, “everything is scrutinized in the thought.” How is it scrutinized in the thought? One scrutinizes to the extent that he can determine which desires he can work with in order to correct his intention. He does not work with the intention over the desires that he presently is unable to change. He must leave these desires alone and not engage in them. This is called “the lower half of his Partzuf.”The work with these desires is just to restrict them. They have to be in the Partzuf but restricted.

After one has built the present Partzuf, then maybe the next time he’ll be able to use the desires that he has currently restricted and will be able to correct his intentions over them from in order to receive to in order to bestow. It is written: “What is waste for the Upper One is food for the lower one and vice versa; what is food for the lower one is waste for the Upper One.”

Perhaps tomorrow in the next degree he will be able to change the desires that he can only restrict today. One may be able to change his intentions over them and enter them into Sanctity. Our whole work is in the thought. It is in scrutinizing and our attitude as to how we can ascribe these desires to bestowal and resemble what we scrutinize within us. We are to scrutinize what is the quality of bestowal and who the Creator is.

The three bodies that the soul of man (Partzuf) is divided into are: A. Nefesh de Kedusha, vessels of bestowal, Kelim, desires corrected in order to bestow; B. the Noga shell and C. the serpent’s skin or the three impure Klipot that remain unscrutinized. These three parts in the general structure of person’s soul should always be clear within him. In the Noga shell and the serpent’s skin, he has to work with restriction; he has to restrict and scrutinize them under the restriction. What he can clarify, he always ascribes to the sacred body, the upper part of the Partzuf.

Question: It turns out that the scrutiny is from the outside in. Is this correct?

The scrutiny begins from simply having desires. One doesn’t know what to do with them. Therefore he scrutinizes his desires, meaning his thoughts about what he thinks is the attribute of bestowal and he compares them to the Light that shines. A person is constantly scrutinizing to the extent in which the desires that awaken in him now can belong to in order to bestowal. This sorting out, this scrutiny is the first work.

Later, after the sorting out or scrutiny, and the raising of MAN, a request for receiving strength, for correcting the desire, Galgalta ve Eynaim, it is not that simple either. For one says that it takes nine month of gestation and then two years of suckling, and then nine years and one day, and then thirteen years and one day. It is not in one instance that one builds his Partzuf Kedusha (Sanctity). It’s a process. But in every detail, every day, in every situation one is in, one has to scrutinize these three Kelim. He must scrutinize these three parts of his soul: the part of Kedusha that can be corrected and has been corrected, the part that still hasn’t been corrected, and the part that is uncorrectable.

Question: What does it mean that there is a remedy for a person where he will think thoughts that are only concerned about the inner body?

Once he clarifies and decides that these are the desires that belong to the sacred body and those to the Noga shell and to the serpent’s skin, then he engages only in desires that belong to Sanctity. But of course, no one differentiates between those desires for him. He is the one who distinguishes and raises MAN. He asks for strength to differentiate the desires of Kedusha from the desires of the Noga and the serpent’s skin, and he does not engage in the desires of the Noga or the serpent’s skin. Yet he works in them too. He restricts them. He sustains them by not thinking about them. He doesn’t engage in them. He has to minimize their importance, not because of the desires themselves; the desires themselves are very big. That’s precisely why he can’t correct them. But he can’t use these desires in order to bestow and that’s why for him they are seemingly non-existent.

Question: What exactly is the scrutiny that is made during the preparation period?

During preparation period it’s a different kind of work. We still have nothing and cannot divide it into the three parts. As Baal HaSulam says in The Speech for the Completion of the Zohar and all the articles about the Revelation of Godliness and Arvut, we were given our society as a laboratory. Within our society we can clarify each and every desire out of the 613 desires. In principle there are 613 desires but of course we can’t distinguish them right now as 613. But a person can scrutinize each desire with respect to society when he uses the desire for the purpose of connecting to society. Because in the end we learn that “Love thy friend as thyself” is the inclusion of all the corrections of all the desires. The correction of all the 613 desires is to reach the Mitzva of love, bestowal.

In society one can thus scrutinize each and every desire, according to the way he thinks is the correct way to use it, in order to come closer to the society and be incorporated in it, to receive powers from it to progress toward the goal of greater bestowal. If a person scrutinizes all these desires with respect to society, as to whether he engages in them correctly or incorrectly, then this is the strength of his scrutiny. It’s the Light by which a person, in the meantime, corrects himself.

Society, for him, is like Light. It is like a scale, a standard for determining whether a person is using his desires correctly or incorrectly. In desires that he sees that he cannot use to reach “love of friends” to be incorporated in society and reach the form of bestowal, those are the desires that he doesn’t use. He has to do what it says here, “Stop thinking about desires such as the serpent’s skin and the Noga shell.” These are non- scrutinized desires and one is forbidden to use them, to think about them with respect to society. Why specifically with respect to society? Because a person wants to use all of the 613 desires for the goal, but in the meantime, he scrutinizes them only with respect to society. Right now, while being in the preparation period, one has nothing else and no one else with whom to clarify them.

Afterwards, through the society, he’ll have contact with the Creator. He’ll have a Kli, the force of bestowal, he’ll be able to unite with society and build his Kli out of it. He’ll know that he has a part where he has connected to society, where he is inside in order to bestow and there he is connected to them. It’s the sacred part inside. From there he will feel the Upper Light in that Kli, the Creator, His presence, His revelation. It’ll be a part of him that is connected to society where he discovers the Creator. It’s called the sacred soul. And his desires with which he still can’t connect to society and discover the Creator, they remain either as Klipat Noga or the serpent’s skin and he mustn’t use them. If he uses them he’ll corrupt the sacred part in him that’s already corrected as well.

Therefore that’s how a person scrutinizes during the preparation period and even after the preparation period, but once he enters spirituality he has deeper clarifications. He already sees within his corrected and uncorrected Kelim the presence of the Creator and its opposite. He definitely sees the serpent part as well as the non- scrutinized part, the true Noga shell where there are sparks of bestowal that can be scrutinized. They shine but they’re still Klipot because they have not yet been scrutinized.

That’s the work that he already performs through society with the Creator. The part that is integrated with society is like Malchut connected to Zeir Anpin so as to connect to Bina. But all of the scrutiny is only according to the rule of “Love thy friend as thyself” which is for us, in the meantime, a substitute or a tool for “Love the Lord, thy God,” and that’s the only scrutiny, the only means for scrutiny at our disposal.

Question: A person has no desires that he cannot correct or scrutinize. Why did these desires come to begin with if he can’t handle them and needs to put them aside, and only deal with desires that he can correct? Shouldn’t it come according to his degree?

This is correct. But the truth is there is nothing partial in spirituality. Even a drop of semen is a whole person, but it’s undeveloped. Then it becomes an embryo, then a baby, then a grown-up. It has everything there, except for the substance. But it has all the information, everything is inside. The same is true here, the 613 desires always awaken. It can’t be less or more: ten and not nine, ten and not eleven, you have to have everything. But they awaken to the extent that a person can handle them. First of all, all of the 613 desires awaken, that’s one. Two: they awaken to the extent that you can work with them.

There is no such thing as being unable to work with them. You are asking, “if a person can do this work, then why can’t he work with all of the 613?” One does work with all 613, but they are all divided, each one of them is divided into the Shoresh, Aleph, Bet, Gimel, and Dalet of Aviut. There are thicker desires among them that belong to the root and some desires belong to Dalet, to the fourth level. All these desires have Shoresh, Aleph, Bet, Gimel, and Dalet in them too.

These desires, just as in the whole body, each of the desires should be corrected through Ibur, Yenika, Mochin, (pregnancy, infancy, and Mochin (adulthood)). We use these desires first in ibur, Shoresh, and Aleph. Then, Yenika is Aleph, the Masach of the Aviut that one puts on the desire. Then you have the Masach of Bet, Gimel, and Dalet. Of these desires (Bet, Gimel, Dalet de Aviut) one uses only the AHP de Aliyah, the raised AHP. This is where a person performs a circumcision and the priya, hatifat dama, so as to differentiate between the parts of the AHP de Aliyah that he can use and the part that it is impossible to use and which already belongs to the stony heart.

This means that in every desire, and in all the desires in general, we don’t reach correction all at once, whether within the desire itself or in all the desires in general, each of them will go through Ibur, Yenika, and Mochin.

It turns out that some desires are easier to use and some are more difficult to use. A person can perform corrections in some desires right now and in others only later. It easier to approach one’s corrupted Kelim with help from the Kelim that one has already corrected. It is the way we progress in life. One is told to learn this first and then that so that he can understand and learn how to do something else. It happens in stages.

Besides, these stages allow a person to restrict his desire, by checking he can see that this is not for him yet. A person checks it, tastes it to some extent, not completely, just a little bit. He sees that it is beyond his powers. At least he is able to ask for strength from Above to restrict it, so it doesn’t interfere with him and so that he will have the strength to keep it restricted.

That’s already using it. It is using it in a way that “One doesn’t want to do it.” It is just like in the Partzuf Galgalta when we say that we’ll use only twenty percent from the Peh to Tabur, but the eighty percent from Tabur to Sium is restricted. It means that a person does use the negative part of the Partzuf, but yet it is under his control. What does a person control? He controls his thinking about these desires. What does not thinking about them mean? It means that he doesn’t think about using them, but he does feel and sustain them.

The next phase is to start to elevate and use them as well. It’s the same with every desire. To begin with, all my desires are restricted. When a person crosses the Machsom and enters Ibur, the whole Ibur is about restricting his 613 desires at all the levels of the Aviut. He just restricts them and gives himself to the Upper One. He doesn’t want to use any of the desires, but he feels them; they occur in him more and more. He wants to be incorporated in the Upper One like a drop of semen in the womb without any intellect or knowledge, nothing.

What does without any intellect and knowledge mean? It says that, “The embryo sees from one end of the world to the other end.” This means, however, that a person does not want to be involved in it at all. He wants, on top of all the desires that awaken in him, to be incorporated in the Upper One, to belong to it without anything.

One feels these desires because on top of them, as they grow and he uses them in restriction, he grows as an embryo. This means not using the desires when one doesn’t want to take them into consideration, when he doesn’t think about them. It doesn’t mean that they don’t exist. They exist in a person as the end of the Partzuf. They exist in him as an embryo, because that’s his primary work to be incorporated on top of them, in the Upper One, where he is like a point inside the AHP de Elyon, the Rechem (the uterus).

But in this point are all the 613 desires. They may be huge, but by rejecting the use of them, one is able to see from one end of the world to the other. If a person didn’t reject these desires he wouldn’t have this vision, he wouldn’t have that sensation of the Upper One. Where does a person feel the Upper One? He feels the Upper One only in those desires that are his. Outside of them he doesn’t feel anything. His world is always within these desires.

But because he restricts and rejects them, within them he sees only the Upper One without obstruction from them. This is called “from one end of the world to the other.” One doesn’t see the womb from one end of the world to the other. He sees his own restricted desires and he sees in them from one end of the world to the other. So, restricting desires is not that simple. It is also the Kli. After all, it’s the Kli.

This is the meaning of “in the sweat of thy face shalt thou eat bread.” Prior to the sin of the Tree of Knowledge, sustenance was not dependent on the bread. That is, there was no need to extend Light and sustenance, but it illuminated.

It means that it shone on its own without a person’s corrections. The corrections for it came from the Upper Light, from an awakening from Above, through the Shabbat, through the Sanctity that came from Above. The Light shone and through that all of the person’s desires became controlled by the Light in the necessary correction that the Light brings. But of course, one has no choice and no independence, and it’s not considered that he is a person in that. It’s called Adam ha Rishon before the sin, an angel. He still didn’t have anything on his own.

In that way the part of his desires with the intention to bestow, which the Upper Light brought them, without raising MAN, without his request, were sustained. Then, this Adam ha Rishon, this creature isn’t considered a creature, an independent being that is differentiated from the Creator by building itself as a body unto itself.

That’s why it is necessary to give a person the correction, so he will correct the preliminary shame and come to Dvekut with the Creator, by letting one feel the shame, the feeling of distance. One is to reach equalization, the correction of in order to bestow, in order to be called a man who has reached this by himself, which is called “by the sweat of thy brow shalt thou eat bread.” Bread is the bread of humans only; while before that he didn’t have bread. He ate everything that was already in the Garden of Eden just like all the animals eat. What’s ready-made in the Garden of Eden is a beast’s food—without any scrutiny, without any correction without making anything by oneself. And man’s food is precisely the bread, the scrutinized.

However, after the sin, when Adam ha Rishon had been affixed to the serpent’s body, then life had been tied in with the bread, meaning with nourishment that must always draw anew. And if they are not given nourishment, they die. And this became a great correction, in order to be saved from those two bodies

It is precisely through the scrutiny of the third body of Kedusha from the two bodies of the serpent’s skin and the Noga shell that a person scrutinizes his corrected Kli, adding more and more to it, until he scrutinizes all of it. The Noga shell becomes entirely sacred and this desire, the serpent’s skin is separated from it in such a way, that it is totally scrutinized. And it turns out that a person reaches Gmar Tikkun, that he has all the Kelim that he can correct, the sacred part and the serpent’s skin. The Noga shell is already corrected. And then the correction of Tikkun Rav Pealim Mekabetzel is made where the three impure shells, the serpent’s skin enter correction too. It is called “this became a great correction in order to be saved from those two bodies” and later the Noga shell is put into the sacred soul.

Thus one must try with all one’s might not to think thoughts that concern them, and perhaps this is what our sages said, “thoughts of transgression are harder than a transgression,” because thoughts are their nourishment. In other words, they receive sustenance from the thoughts one thinks for them.

This is because all a person has is the power of thought. There is a desire, and there is the intellect or the thought next to the desire as to how to use the desire. Desires are not dependent on us. They rise and fall according to the Reshimot and we have nothing to do with them. We don’t have to be angry or be happy about the desires that awaken or vanish from our vision or from our sensation. It’s not for us to do. This happens with each person in a state of progress or change, the desires in him change; It’s called the state is changing. But thoughts as to how to use the desires, to think about them or not to think about them, to what extent, and what way to use them, that depends on a person. That’s his scrutiny.

And that’s why our work here is entirely in the thought about the desires, namely how a person can belong to the general Kli with these desires, to the group, to society in order to bring these desires into “Love thy friend as thyself.” Can these desires belong to society so as to be incorporated together with the desires of the corrected society? Can a person discover the attribute of bestowal, the Creator in him and in society in general, which is called to reveal Divinity? In that lies all our scrutiny.

And because our desires come to us in a corrupted way, it turns out that one is always under scrutiny and in doubt. Not just in scrutiny and doubt, but in the part of the desires that he cannot correct, which constantly draws him to sit within them and engage in them, but not with the desires that he can ascribe to Kedusha in order to use in society. Especially then, a person’s work is first and foremost, not to remain in the thoughts that can’t be ascribed to bestowal, to society, and through it to the Creator.

These desires are especially strong because one is always drawn back toward them, to deal with them. Every time we want to escape, they come back and we are in them, and we forget that we should be in desires that we can relate to society. This engagement, this work where we are actually tense and sweat over how not to be in it, but suddenly discover that we are in it again, in desires that we couldn’t ascribe to Sanctity. These states are called ruminations.

From the very beginning we did not want these desires and if we could have caught ourselves we would have tried to stop ourselves from engaging in them by restricting and controlling them and reducing their importance. But because they confuse our thoughts, they cause us ever again to engage in them. The scrutiny is as it is written “all that is in your thought, scrutinize” We have to find devices to avoid engaging in them, to restrict them and belong to and identify with the thoughts that are inside society, where we exist in connection to the Creator, through society to the Creator.

Decidedly in these desires, in “Love thy friend as thyself,” we see that we can somehow discover that in them, they connect to the general “Love thy friend as thyself” that exists in society.

Hence, one must think only for the inner body, for it is a clothing for the soul of Kedusha. That means that one should think thoughts that are after one’s skin. This means that after the body’s skin is called outside one’s body, meaning outside one’s own benefit…

“Except for one’s own benefit,” is, as we have learned, that every desire is to be ascribed to “Love thy friend as thyself.” Why is this great law of Torah so inclusive of all? It is because with this scale, this measurement of “Love thy friend as thyself,” a person can measure each desire. He can ascribe it, and he can use “Love thy friend as thyself “or not. If he can’t, then he’ll restrict it. If he can, to the extent that he can use it, he does. That’s the test. That’s why it’s called the rule, because you measure against it: everything that comes to you, every desire, you measure with respect to that rule. That’s it.

Question: The desire and thought come from the same place, from the same source?

Desire and thought is not the same thing. They don’t come from the same source. Rather, a person’s thoughts depend on society, on one’s preparation in society. Also to the extent in which he has prepared himself: to the extent that he has a daily schedule, that he studies—all his preparations. We call this time, the period of preparation. So it depends primarily on our preparation.

It’s not that a desire comes along with the thought. What thought can possibly come? A person can have a thousand desires. In any case, there can’t really be a thousand because we only speak of 613. There are all kinds of desires that change etc., and we don’t consider them, we don’t feel them, and we don’t understand them because a person is not sensitive to them. How does one become sensitive? He becomes sensitive through study, society, and being alert, and accordingly he sees. Even now, as we use our desires we are already in Ein SOF, but who feels he exists in it, will depend on one’s sensitivity to what is in him.

So it is not necessarily that desires come together with thoughts. Desires awaken according to the Reshimot and thoughts depend on the preparation. If the desires are not according to the preparation, it’s called being only in the development of one’s ego. If a person’s desires evolve according to his preparation, where he has prepared himself and he is not falling behind in his preparation, then, through this preparation, he will try to scrutinize the desires that awaken through the Reshimot. Then he will grow and rise in Kedusha. This means that the desires awaken anyhow, any moment and every moment in a person. Every moment a person is a new person. The extent to which he can work with desires depends on his preparation.

There are other calculations, because we can’t say that it depends only on a person, because if he is already in the preparation period, then it depends on society as well, on how much it has prepared him. To have prepared him means that it prepared him for Arvut. It depends on how much support he is receiving from society. Society too is in preparation. Maybe some are already past the Machsom, so he can benefit even more from society. But in any case thoughts depend on the preparation and desires come from the Reshimot. The correlation between them, the connection, and the relationship between them depends on the general programming, the connection of the soul of a person with the other souls. It also depends on how prudent and swift he is about developing himself, about doing special tasks. And there are other things.

In principle, a person shouldn’t think about the past, “Why is this happening to me?” because he’ll never know the accurate calculation. Because you have the whole system of Adam ha Rishon in which you are only one cell, at the very least, it has six hundred thousand parts, or at the most seven billion parts. So you can’t calculate with respect to yourself because you are considered just a part of this system. But from this moment onward you have to do everything you can to correct yourself for the benefit of the whole system, because that’s what your life depends on, not on yourself, but on the life of the whole system.

What will happen to one cell of the body if the whole body dies? Can this cell go on living? It must make sure the whole body lives. What does the whole body mean? It means to the very last soul, as Baal HaSulam gives the example: that in the boat of souls, if only one person drills a hole under himself, although there are seven billion people sitting in the boat, if even one person drills a hole, then that’s it—everyone drowns in the sea. That’s the law.

There are no parts in spirituality. Spirituality is completeness. That’s why once, in the roots, only a small group of Kabbalists received the Torah. That was either Abraham, or the seventy soul family as it is written, or the six hundred thousand people on Mount Sinai, which is a complete number, or the seventy disciples of Moses, which is also a complete number. Now we also need a complete number. What number? We need all the souls, which include Yisrael and the nations of the world together.

Question: He says a person should think thoughts that concern the inner body only. How can we correct the Noga shell without thinking about the desire to correct it? How do we correct the Noga shell?

Here he doesn’t explain how we correct the Noga shell and how exactly we correct our desires in general. He says that we shouldn’t think about these two bodies, which are not corrected, but only about the part of the body that is corrected. That’s it. (About Klipat Noga (the Noga shell), we’ll talk about it separately. It’s not simple.)

Question: Can one conclude that thought or no thought is the Tzimtzum?

With thought we restrict and with thought we act.

Hence, one must think only for the inner body, for it is a clothing for the soul of Kedusha. That means that one should think thoughts that are after one’s skin. This means that after the body’s skin is called outside one’s body, meaning outside one’s own benefit, but only thoughts of benefiting others. And this is called “after one’s skin.” [Here is “Love thy friend as thyself” as we said.]

This is so because after one’s skin, there is no grip for the Klipot (plural for Klipa), for the Klipot hold only that which is within one’s skin, meaning that which belongs to one’s body, and not outside one’s body, called “outside one’s skin.” That means that they possess anything that comes within the clothing of the body, and they cannot hold anything that is not clothed within the body.

This is a scrutiny that is very simple, clear, short and to the point. Can one ascribe it to the communal work in society or not? Is it possible or not? Is it for the benefit of others or not? This is without making big calculations, but rather in a very short and to the point manner. Of course, each does it according to his degree and no two are alike. And what is correct in the lower degree, will certainly be the opposite on the higher degree, but each scrutinizes according to his own state.

When one persists with thoughts that are after one's skin, one is awarded what is written, “And when after my skin is destroyed, [It means it is beyond his ego] then without my flesh shall I see God” (Job 19, 26). “This” is the Holy Divinity, and she stands after one’s skin. “Destroyed” means that it has been corrected to stand “after my skin.” At that time one is awarded “without my flesh shall I see God.”

My flesh meaning those desires one can correct into bestowal. Since there is equivalence of form in these desires, he feels the Creator, the Upper Force. “He distinguishes between from within my skin, the Klipot, the corrupted desires and outside my skin where there are the corrected desires in which he thinks of the benefit of the other.

It means that Kedusha comes and clothes the interior of the body, specifically when one agrees to work outside one’s skin, meaning without any clothing [Namely without receiving pleasures in the desires.], The wicked, however, who want to work precisely at a time when there is clothing in the body, [When they want to draw pleasures for themselves] called within the skin, then they will die without wisdom. [These desires will always remain empty and they will feel themselves dead and without wisdom, without the clothing for the Light in them.] This is because then they have no clothing and they are not awarded anything. However, it is specifically the righteous that are rewarded with clothing within the body.

The righteous are those who justify the condition of “Love thy friend as thyself” as a rule against which we check each desire until we reach the Light of the Torah.

Question: Does a person create reality with his thoughts?

Of course, a person creates reality with his thoughts because it is what one feels is his world right now. A world is what a person feels inside the desires that he designs by himself. There is one’s corporeal world. This world is placed within one’s five senses, hearing, smelling, seeing, tasting, and touching. It’s what one feels as an animal. It’s the world of his beast, his body. That’s it. Other then that, desires awaken in him. The way he scrutinizes them, divides them, sustains them, controls them with respect to the principle of “Love thy friend as thyself,” with respect to bestowal, by that he builds his spiritual world.

What a person feels in his 613 desires by controlling them with his thoughts, what he feels in his thoughts, in his mind with respect towards others, this is called his spiritual world. It may well be that his spiritual world is entirely to use others, to exploit them for one’s own good and that’s it. This is called being inside one’s skin, entirely in Klipa. But the awareness that one is relating to the world from within his desires, and that’s what he wants, this is already called a perception of reality. It’s already called the spiritual part of a person. It’s not in order to bestow, it’s not corrected spiritually, but at least one is directed toward it. A person determines that he is entirely a Klipa. That’s completely him.

And then he might be able to begin to relate some of his desires to society, to give and belong to them. Perhaps he can connect and live in them, with our general message, so we are all incorporated. The extent to which a person can remove the desires to enjoy from himself and connect them to the common Kli, to give it pleasure, is the extent to which he will live in this common Kli himself.

All the desires that a person can’t ascribe to this common Kli he will restrict, and will not be in them. In this way one transfers from his own skin outwardly into the common Kli. He begins to identify with all the souls. That’s how a person gradually transfers himself. These are the exercises. There are many ways to do it.

Кабала Медіа

Кабала Медіа

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Клип из программы «Новая жизнь» №912

Клип из программы «Новая жизнь» №912

Клип из программы «Новая жизнь» №912

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