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Article "What is the Acronym ELUL in the Work" - Lesson 2

Shamati, Article 42
Lesson by Rav Michael Laitman, Bnei Baruch, Israel
August 31, 2006
Lecturer: Michael Laitman, PhD

In this article, Baal HaSulam wants to explain to us that at the Rosh Hashana (beginning of the Jewish year) when we reflect about what do we want or plan to do, as to what is worthwhile for us to scrutinize and do, calculation is actually, “What I am for my beloved, and what my beloved is for me.” This is at the top of our calculations. If we aim ourselves this way, then we will really reach the desirable purpose during the year.

This is the meaning of “righteous, at once to life.” It means that the person himself should say in which book he wants his name written. Is it the book of the righteous, meaning he wants to be given the will to bestow, or not...

It doesn’t depend on the person to just utter it from the mouth. But one should prepare oneself through great efforts, until this desire gets woven within his heart and thus he wants to be in the attribute of bestowal. That desire doesn’t come solely from the effort, unless the effort is aimed in such a way that it can draw upon him the Surrounding Light, the Light that Reforms. Then if in his desire to receive, he begins to feel the inclination to be in bestowal, he only feels the inclination but not the desire to bestow itself. He then comes to request from the Creator to change his will to receive into a will to bestow.

That’s the only request that’s accepted Above. It can mature and acquire the right form in a person only through the influence of the Upper Light on him which affects him to the extent that he engages in the study in order to draw the Light upon himself.

How does one know and is certain that he is drawing the Upper Light in such a way that it influences and corrects his will to receive? He knows that only if he works within a group while he tries as much as he can to behave as “Whatsoever thy hand can do, do.” He tries to act towards that group in such a way that now the group expresses by actions whatever he wants to have later through thought and desire.

...since one has many discernments regarding the will to bestow? In other words, sometimes one says, “Yes, I want to be given the will to bestow, but not revoke the will to receive altogether. He wants both worlds for himself, meaning he wants the will to bestow for his own delight as well.

However, only those who wish to turn their vessels of reception to be only in bestowal and not to receive anything for themselves, are written in the book of the righteous. It is so that there will not be room for one to say, “If I had known that the will to receive must be revoked completely, I would not have prayed for it,” (so that he will not say afterwards, “This is not what I had sworn to”).

Hence, one must unreservedly say what one means by being registered in the book of the righteous, so that he will not complain afterwards.

It means that his desire to receive a will to bestow will be understood and ripe in him only after he makes great, long and purposeful efforts. He comes to understand, better every time, what is the will to bestow, even though he doesn’t receive it yet. (This goes on) until desire for that the desire to bestow gets woven in him.

That’s why we pray, “That there will be a desire before You.” What’s “before You?” It is, when I ask of You to have this or that desire. It is a desire to have a desire, or a prayer previous to the prayer.

We must know that in the work, the book of the righteous and the book of the wicked are in one person. It means that one must make a choice and clearly know what one wants, because wicked and righteous relate to the same person.

Hence, one must say if he wants to be written in the book of the righteous, to be immediately for life, meaning cleave to the Life of Lives, that he wants to do everything for the Creator.

Because our path is only for our sake, meaning we already are in Ein Sof. We don’t have to change anything, except our reception, perception and understanding. This is why it should appear with respect to us, in our sensation, our understanding. We’re the ones that should open our eyes and see the true reality that we’re in.

Thus for this reason the Kli precedes the Light. It means that before we scrutinize, feel and understand every situation, where does it all stems from, all of its processes and results, or in other words, until we discover with respect to us, each and every one of our situations, we cannot leave it or change it and move to the next feeling, the next state.

That’s why he says that a person determines in which book he is being registered and where he wants to be. Only accordingly can he progress. That’s why there is no coercion in spirituality. We can only awaken a person to examination, criticism and decisions, where one should make efforts to improve his senses and understand the situation he is in. Regarding that, there can be no concessions from Above, because the whole process is a disclosure of the state of Ein Sof with respect to the individual himself.

Therefore, if he sits idle, it’s not going to help him when it is time and seemingly Beito (in it’s time), he’ll reach the goal. “In its time” he’ll only arrive by means of pain and sufferings and even then he will still have to go through his internal evolution with his own efforts. It is because for that process there is no concession, so that he has the Kelim tofeel and understand the purpose of creation which should be felt and experienced and understood by every single one.

Even though we see people who are very far from evolvement, perception and the desire to understand life and reality as they really are, it’s not going to help them. The pains will force them to go through all these phases and come to: “And they should all know me from the least of them, unto the greatest of one.”

In addition, when one comes to be written in the book of the wicked, where all those who wish to be receivers for themselves are registered, one says that they should be written there to death at once, meaning that the will to receive for oneself will be revoked in him, as if it had died.

Yet, sometimes one is doubtful. In other words, one does not want that one’s will to receive will be immediately revoked in him. It is hard for one to decide at once that any fraction of reception will be put to death instantaneously, meaning he does not agree that all his desires for reception will be annulled in him at once.

How do you check if he wants it or not? To the extent that it is necessary for him and presses on him. It is like a great worry before his eyes that doesn’t leave him and that’s all he thinks about; like some big trouble that’s the only thing that bothers him and that he wants to get rid of.

Or sometimes (it happens) whenever he hears about it, when it wakes up in him while he’s in the group or in a lesson, or in some other way, in a sudden moment. This is an awakening from external environment, from the group, the study, from Above. (This continues) until it begins to be burning in a person in such a way, that it is felt in him all the time, and he can no longer escape it. It’s like a big trouble. Then you can say that in his heart a prayer is built.

Instead, one wants that one’s fragments of reception will be annulled in him gradually and slowly, not all at once, meaning that the vessels of reception will operate some, and some the vessels of bestowal. It follows that this person has no firm and clear view.

A firm view is that on the one hand, he claims, it is all mine, meaning all for the purpose of the will to receive. On the other hand, it claims it is all for the Creator, and this is called a firm view. Yet, what can one do if the body disagrees with one’s view of wanting to be entirely for the Creator?

In that state you can say that this person does everything he can to be entirely for the Creator, meaning he prays to the Creator to help him be able to execute all his desires only for the Creator. It is for that that we pray, “Remember us for life and write us in the book of life.”

If he already thinks, then this state is called life: the state of bestowal, adhesion with the attribute of bestowal, giving, love, exiting his present attribute of reception. If he thinks that this is necessary, then it is considered that he prays. He is ready for the New Year. Otherwise, what does it mean that it is new? There is no novelty in the way before him. He remains in the same place standing, sitting.

This is why he writes, “ Malchut”, meaning that one will take upon oneself the discernment of the black point that has no white. This is the meaning of “Annul your will” so that your remembrance will rise before Me and then His will, will be annulled before your will. With what? With a horn, meaning with the horn of Mother, meaning the matter depends on repentance.

In other words, if one accepts the blackness, one should also try that it will be in an honorable manner, and not in a disgraceful manner. This is called “the horn of the Mother,” meaning that one will consider it handsome and respectable.

Even though the Creator has eternal love and only love for the creature, He created the creature and gave it abundance (it’s like the story about the king and his son in the basement and other stories), He also distanced the creature from himself. In other words, after many concealments, say 125 degrees of concealments, he doesn’t show His love for the creature. Thus it seems to the creature that there is no Creator, or otherwise if He is there He is relating to him in an opposite way.

If whatever he feels from the attribute of bestowal, or in his life, he ascribes it to the Creator, they then seemingly hate each other. All this is aimed to give the creature free choice; to feel that here there can be a state of falsehood. The creature must scrutinize the real attitude and begin to picture ‘above reason.’ “What might be here the truth of the Upper One, that perhaps this is love; perhaps it’s a good attitude towards me? He treats me this way so that I will change myself, my tool of perception, seeing, understanding, awareness and will understand Him. And when I understand Him it’ll be my own possession, for by that I am the one that will change, I will understand, that I will grow.”

All those layers of concealment between the Creator and creature remain. But the creature builds on top of these concealments his understanding. He skips the concealment by adding his awareness. Then it turns out that all of these 125 degrees that distanced him from the Creator, as concealments, as veils, he acquires them for himself and they become the thickness of his level, the height of his level. This is how he gets the same level, understanding and attainment as the Upper Force itself.

It means that everything starts from a very critical, typical point, where perhaps this concealment that is on me is a beneficial attitude. It’s the attitude of the One that Loves toward me.

So as a person matures and understands that this is the case, he begins to enter degrees of concealments. He begins to relate to the Creator in the right way. For the time being the degrees come where he determines how much he is not in love, he is in mistakes and sins. Still, he begins to see the situation both from within and from outside of his will to receive, which is called the point in the heart.

If he determines in his every state, that this is within his nature and that is outside of his nature, so it is possible that the Creator is treating him this way in a purposeful manner, so he too should relate to his life and to what he has in his understanding and sensation in a purposeful manner—then he accepts his whole life as Aviut, which enters under the intention to bestow, which begins to get woven, to control the situation. His whole life is now dominated by the intention to bestow and he justifies everything that happens to him in life, everything that appears to him, as the beneficial thing that came from the Lover. Then he determines at every moment “my Beloved is for me and I for Him.”

Accordingly, we should interpret what is written, “The sons of Gershon: Libni and Shimei.” If one sees that he has been expelled from the work, one should know that this is due to Libni, meaning because he specifically wants whiteness. In other words, if one is given the white, meaning that everything one does will shine, which means that one will feel a good taste in the Torah and in the prayer, then one is willing to listen and engage in Torah and Mitzvot.

This is the meaning of “Shimei.” It means that it is precisely through a form of “white” that one can hear. However, during the work one sees a shape of black, and cannot agree to hear of taking upon himself this work.

It means one is allowed to perceive to what extent he depends on the good or bad feeling that is felt in his will to receive. In the good feeling he agrees that it comes from Above, from the Creator, from the Lover, from the Loving One, that it’s good, purposeful. He still weighs all these things in his will to receive. If a bad feeling comes, it can only be because attributes of bestowal, pictures of bestowal awaken in respect to the person.

Everything can be either reception or bestowal, and that’s it. There is nothing else in reality. So, attributes of bestowal are felt in a person as bad, as threatening, as fear, as absence or a lack, in all kinds of ways. If a person compliments these forms of bestowal with his own part, he balances them. Then he is in a comfortable and good state. Whatever he felt bad in his vessels of reception, once he inverts those vessels into bestowal, feels now good. If he begins to understand that his perception, sensation and understanding of reality depends totally on his Kelim only, then he can come to purposeful changes within human nature when he asks for it.

For that, one is shown how much there is “whiteness” in him, and how much he can justify the Creator, only when he feels good, and whenever he doesn’t feel good, he can’t justify Him.

Hence, one must be expelled from the King’s Hall, for the reception of the Kingdom of Heaven must be unconditional surrender.

‘Unconditional’ means whether in good or bad, whether in vessels of reception or in vessels of bestowal, one will be above them and will determine not according to the sensation in his Kelim, but according to the intention to bestow only. Regardless of what one feels he is certain it comes from a good source.

Where a person is does not depend on his Kelim. How can that be? It could be only if he attaches himself to Bina, to the attribute of bestowal, to above reason.

However, when one says that he is willing to take upon himself the work on condition that there will be a shape of white, meaning that the day will shine for him, and he does not agree if the work appears to him in a black form, this person has no place in the King’s Hall. This is because those who wish to work in order to bestow are admitted into the King’s Hall, and when one works in order to bestow, what he feels during the work does not matter to him.

Even in a state where one sees a shape of black, one is not affected by it, but he only wants the Creator to give him strength to be able to overcome all the obstacles. It means that one does not ask of the Creator to give him a shape of white, but to give him the strength to overcome all the concealments.

It means he doesn’t ask for no concealment. He asks, “Don’t give me good color, a sweet taste; don’t give me falsehood. Give me the truth and the strength to rise above the truth. Truth is my true state, what is felt in my present Kelim. If it feels bad, let it be. Just get me the strength to understand that it is bad because my Kelim are corrupted, so that I will be able to ask not to be happy, but to have corrections in my Kelim. So that what is in me now, that I feel good, I will judge it as an attitude of bestowal toward me, in vessels of bestowal.”

If there is equivalence of form between what appears and the Kelim, then a person will always feel it as good.

Hence, those people who want to work in order to bestow, if there is always a state of whiteness, the whiteness allows one to continue in the work. This is because while it shines, one is able to work even in reception for self.

In other words, before one reaches correction and transcends his own vessels, he must feel these two states consecutively, to discern them, to somehow dominate them and somehow be dominated by them. He has to be taken through all those strange forms, because it says, “the Lights shake the vessels,” to bring to the vessels the sensation and understanding of relations between situations.

This is why we should agree to go through various situations. Perhaps we don’t really understand why we go through these situations in this or that way. It is all planned because the Light that is in complete rest operates on our Reshimot, hence, the changes in the Reshimot compared to the permanent Light is what bring us the new states. If a person understands it, then he shouldn’t be mad at all for these situations, because they were determined by his nature. He should only note how he relates to every situation that appears in him.

Hence, one will never know if one’s work is in bestowal or not, and this causes one to never be able to be awarded Dvekut (lit. Adhesion) with the Creator. For this reason one is given a form of blackness from above, and then one sees if one’s work is in purity.

In other words, if one can be in gladness in a state of blackness, it is a sign that one’s work is in purity, because one must be glad and believe that from above he was given a chance to be able to work in order to bestow.

Here we can almost measure the extent of how much one can justify Providence during the blackness, when it’s dark and bitter, when he is in distress, anxiety, worried about the future in today’s unclear state; the extent that he justifies and likes the states of whiteness where everything is clear and pleasant, or maybe not that clear but pleasant. It means that he doesn’t care if it’s clear or not; he only wants to feel it as good. Or the other way around, that he can justify in his intellect even though not so much in his sensation.

All theses changes give him the ability to measure how much he is willing to suffer the state of blackness and justify it compared to the whiteness. The ratio between these states already builds in him a demand that he doesn’t care about the state of blackness, but the important thing for him is to be able to justify. From here he begins to rise in the degrees of consent of equivalence of form.

This is as our sages wrote, “All who are greedy are cross.” It means that one immersed in self-reception is cross, since he is always lacking. He forever needs to fulfill his vessels of reception.

However, those who want to walk in the path of bestowal should always be in gladness, meaning that in any shape that comes upon him, one should be in gladness since he has no intention to receive for himself. This is why he says that either way, if one is really working in order to bestow, one should certainly be glad that he has been granted bringing contentment to his Maker.

If one feels that his work is still not to bestow, he should also be in gladness because for himself, one says, that he does not want anything for himself. He is happy that the will to receive cannot enjoy this work, and that should give him joy. However, if one thinks that one will also have something for himself from this work, one permits the Sitra Achra (lit. Other Side) to cling to his work, and this causes him sadness, and anger.

In other words, how can he check or measure the state he is in? In what gives him joy. If his joy doesn’t depend from his own states, but he always, whatever happens in his sensation, is happy that he can be above it and justify Providence upon Him. It’s not like he doesn’t feel anything, that he got some medicine, some painkiller now so that he doesn’t feel anything. On the contrary, those who rise in degrees increase their sensitivity. On the contrary, he discerns in every item, in the smallest desire in him what happens. He becomes very sensitive to all of his desires, in their fullest depth of each and every desire. He perceives the Benefactor to the good and to the bad in an absolute way.

That is, his correction is performed above his desires in such a way that what is felt in him as complete darkness in Tzimtzum Aleph in Ein Sof and now that darkness shines as Light because of the correction in his Masach over this whole darkness.

Actually, there is no Light in the will to receive, but he lives not within this will to receive, but within the intention that he builds over it, in his attitude toward the Creator. It turns out that his whole will to receive is filled with the Light of bestowal. Afterwards, in the second phase he can perhaps come to a state where he will extend—within this will to bestowal an intention to bestow that fills the will to receive—the Light of pleasure too, which he will be able to relate to the Creator, to receive in order to bestow.

The measurement in every situation is the gladness. This is why we hear such terms as “the joy of Mitzvah,” or that “we have to reach the Torah of Life,” “there’s life to those who find them,” etc. As a result of our work a state of joy, gladness must appear.

What’s the difference between the filling of the Kli through the Light, as we say, and when that filling, that state is called ‘gladness’? Gladness appears as a result of the appearance of the embrace between the Creator and the creature. A person who attains his connection with the Thought of Creation through the state he had built (receiving in order to bestow is the means by which he attains Dvekut), (feels) joy which is the sensation that is accumulated in a person’s vessels, in addition to receiving in order to bestow, which comes as a result of Dvekut. It’s called the Torah of Life.

The Life that comes through the Light of Torah through the Light that created the will to receive. When a person reaches Dvekut, he seemingly comes to a state that was not created by the Creator. He attained this state in his corrected Kelim. So the addition to the Light that created him, passed all the corrections, this addition of Light is called ‘joy’ or ‘Life.’ And that’s the goal. There is a reason why it is written, “Reach bestowal.” One should reach joy, this additional Light.

Question: The last part stating “If one feels that his work is still not to bestow, he should also be in gladness because for himself, one says that he does not want anything for himself.” How if his work is…

I spoke about gladness in order to show that it’s an additional thing, a result of Dvekut. When one accomplishes an act similar to the Creator, in this act itself, in that resemblance that one comes to, something else appears which is called “from the embrace between us.” As the result of embrace, of being similar in something, appears another component called “joy.”

It appears especially at the end of all the corrections in the general, comprehensive Dvekut, which is the real joy, which is an addition to what the Creator did not give and provide to creation. It’s above the Light by which the Creator created the Kli. The Light that created the Kli there are all the powers for us to correct this Kli and reach the equivalence of form. When He created the worlds, He created them with concealments, so we’ll skip them and rise above them. But the additional element here is that by working in reaching equivalence of form, from everything that’s been prepared before me, from that, appears an addition called “joy.”

This addition is felt intermittently in states in which one feels a little, perhaps, Dvekut or desire to cleave to Him, or maybe one is already in degrees of Dvekut. There too, in those states, this addition is felt as a joy of Mitzvah. Mitzvah means particular corrections that one makes along the way. In general, when this appears after the end of the corrections of all the degrees, it is called Simchat Torah, the joy of Torah, of Life. That’s the result that appears in the Kelim that are in embrace.

As in this article Baal HaSulam says “I am for my Beloved and my Beloved is for me.”Where first I have to be “I am for my Beloved,” so that I discover that “my Beloved is for me.” In fact, as it is written in the Song of Songs, “He is for me first and I for Him.” This too we have to discover.

If a person establishes himself in this way, aims himself toward that goal, then he is considered to be in Rosh Hashana (at the beginning of the year), at the beginning of the great changes that will eventually bring him to the purpose of creation. Accordingly, he determines where he should be registered, in which books, and by which means to reach it. What he plans is expressed in these holidays that we go through: Rosh Hashana (the beginning of the year), Yom Kippur (the Day of Atonement), Sukkot (Feast of Tabernacles), and Simhat Torah, (the joy of Torah).

This is all scrutiny in the Rosh (head). Then from the Rosh, we come to the realization. The realization is the year itself. Each month we can study this circle of the year, why is it built this way. As result all those changes that we have to experience, we feel reality as is, as if there is the world that’s made of stars, constellations, Earth, the Sun and the Moon, that have some relationship, which are called months or a year.

It all is a result of spiritual forces that are set before us as a result of concealment and through these forces we have to experience internal changes. In these internal changes that are arranged this way, there’s also replication in matter.

Some of this replication in matter we see in this astronomical picture—Earth with the Sun and the Moon and the stars and everything—that appears before us. It has to do with the physical expression in the still of all those arrangements, all the changes we have to go through. We have to go through twelve changes, which are called months. There, we have the Shavuot (Pentecost) and additional things; why it’s determined this way every month.

It’s not simple at all. Look at our calendar, how it is built on the Sun and the Moon, and how it works accurately over thousands ofyears. It is unlike if one works according to the Sun, like those who work from the left line and as a result, built the calendar accordingly. They have to make constant changes and they don’t know quite how. If you go according to the right line, the right Klipa; how it is built according to the Moon, there are changes, things have to be added, then the same holidays appear sometimes in the summer and sometimes in the winter.

The calendar that’s build out of the combination of the two lines, right and left, is accurate because everything has its own time. We can see this in the Sefirot and in Partzufim that this is how they are built in the worlds of BYA

( Beria, Yetzira, Assiya) with respect to Atzilut. Perhaps we’ll learn it once. In other words, why we have this picture of planets with innovations of nature? Because, it’s a replication of the spiritual process that is before us.

Here too, Rosh Hashana, the beginning of the year is the beginning of the year in the corporeal, inanimate process. In the vegetative and animate, it happens because they have no desire to change anything. They don’t have any freedom of choice. But at the human level we should determine by ourselves, if we will have a beginning of the year and a new year by ourselves. It begins with “I am for my Beloved and my Beloved is for me” from the connection between the creature and the Creator.

Question: Which discernments should a person watch as to not default from the state of gladness to the state of pride and fall into the will to receive again?

The states appear from the Reshimot, and if then one has to fall into some state, then one falls. If one doesn’t fall, one won’t feel. “A righteous falls a thousand times and rises.” “A person does not perform Mitzvah unless he’s failed in it.” It means that we have to fail along the way.

I have to feel all the declines. I have to sense my own pride, remoteness and hatred toward bestowal and spirituality. I have to discern these things. Out of good and bad sensations I build my Kli. Let’s say my bad feeling corresponds to Malchut and my good feeling corresponds to Keter. As much as they’re opposite and the declines are deep while the ascents are higher this is what builds my Partzuf, my level. So I don’t have a choice; I have to go through it.

The only question is the preparation. Am I in decline, like an old man, who feels like he’s lost something and is thus walking bent as if he is looking for something? In other words, I know there has to be a descent, and I am waiting for it so that I feel it in a purposeful manner. If this is the case, then I am not asking for a descent, which is also bad as those people that out of pride feel, “I feel myself strong now, so let the descent come, I’ll fight it now.” That’s pride.

Everything should be purposeful, in the same line. If I lock myself on the goal, then I relate to the good and to the bad purposefully, keeping them under my control, under the purpose. It’s called under ‘above reason.’ Then, these ups and downs, whatever they are in the sensation or understanding, all go under my reason, they are added to my reason.

We learn that the right line and the left line are included in the middle line, which is called Da’at.

Question: Is this internal work in descents and ascents true for the masses to some extent?

We should understand this from the words of Baal HaSulam, from all kinds of sayings.

In general, I would highly recommend that you start selecting the topics of Baal HaSulam. As you said you should ask yourself, “is our spiritual world for everyone or only for separate people.” Go through all of Baal HaSulam’s texts and take only what belongs to that subject. Then take another topic, say love of man, or above reason, or any other topic. Go over these writings again, and take only what belongs to that. In other words, create a collection of themes.

Then you’ll see that we think about all those who are out there in different parts of the world, that they are far from this. Not that they are stupid, but they are just far from all this, and that until they evolve, who knows what would happen.

We don’t understand two things: a) where they are in the general pyramid, meaning, to what extent they have an interest in participating in this process. Everyone must participate, and everyone by one hundred percent according to their nature, “they shall all know Me from the least of them unto the greatest of them,” no one is absent. Each soul must feel itself incorporated in Adam, in the general system of all the souls and “no one should be outcast from Him,” everyone will come to their roots, to their purpose.

The only question is to what extent everyone must come to what you think. Maybe their participation is very small, but it is precisely according to its Kli and he is in it like a cell in a body. There are cells that just live and their participation their attainment in the whole body is practically non-existent, vegetative. Like nails—it’s not even animate, it’s vegetative, or hair—but it’s a part of the body, etc. There’s the brain, the kidneys, the heart, the lungs. There are things without which the body can’t exist. There are organs that you can cut off and not even replace them. You can just cut them out and the person will not feel he lacks it seemingly, etc.

We don’t understand how these masses must participate. But say we draw the pyramid, and know that the whole still equals one vegetative, the whole vegetative equals one animal and all the animals equal one speaking. Then we see that in this pyramid, stones in the universe, of which there are billions of tons, equalize one plant on earth in their importance in this pyramid. But we need both of them (both stones and plants).

That’s why they should all reach adhesion with the Creator, but each of them to its own measure. We are thinking, “when those seven billion will come to it?” From the seven billion, ninety-nine percent of them belong to those that need only participate, join something, and that’s enough. The wisdom of Kabbalah comes to them and they belong to it to some extent—fine, that’s enough. There are such people today already. Perhaps they’ll rise some more, it’s not for us to measure. But every single one of them must realize his Kli to the fullest.

Looking at the seven billion people that make the population of the world, you see them as equal, “I haven’t even started and I have been working on it for ten years. They have to do the same? It’s impossible, that’s unrealistic.” So you are measuring them on weights that are irrelevant for them.

Their participation, all 99% of their joining will be according to your work. If you belong to the head, the head operates the body. The body should only join, and in this joining keep the body’s commandments. In that they will feel themselves completely corrected, and they will receive the life of the whole body. Just like every cell—if it cancels itself, relinquishes itself so as to join the body, it receives the life of the body.

There is no difficulty here. It is something that can appear. It all depends on the head, on the determining parts, the leading parts, the ones that draw all the parts of the lower degrees. We should worry only about activating the mind of Adam ha Rishon. Those who belong to scrutiny, to intention, especially to thought, they should be the ones to join and come and do the work quickly. For all the others it is enough to get a tiny, little knowledge about the purpose and most of the knowledge will come through some book or some superficial thing on one hand and on the other hand, they will receive primarily through the connection between the souls internally and they’ll awaken suddenly from within. Why? Because the head will operate them since we all are in one mechanism.

That’s why I am not worried about those who are seemingly far physically or in their evolvement. I am more worried about those who belong to the head of the pyramid, to collect them and bring them together, to recognize the situation and implement their task. The whole process depends on how this happens, more on the side of

Acheshena” (accelerating the time) and less through “ Baeta” (in its time).

Question: With respect to dissemination, should we still bring these things to the large public, in case they, too, have some inclination toward it, even to the lowest person in the pyramid that doesn’t have to invest anything except joining. Will some of this work appear in them too?

Again, we have to understand from your question that dissemination must be simple, without pressure, without oppression, without intimidation, punishment or threats. Because people are made of desire to enjoy and otherwise we can’t wake them up, you have to tell them what their pleasure depends on, and vice versa, their pain, the pains they might be facing. It depends. It has to be balanced, it has to be an explanation about natural forces that are operating in reality, and the way that nature progresses and opens up its providence more powerfully upon us according to the evolvement that we should have reached according to nature’s plan.

If we don’t try to be as evolved as we should be, but are behind, then nature appears to us as more progressive then us and then we feel this gap between what is desirable by nature and what is in us and that gap is felt in us as pain. We don’t match ourselves to actual nature’s demands that should be made now. So we have to explain to everyone that this is what the good or the bad life depends on, good or bad future.

We’ll progress anyhow, we’ll still reach Gmar Tikkun (the end of correction), but how, in what way. Either out of seven billion people, six will be destroyed or even more and their relics will reach it, they will contain all the souls within them.

It doesn’t matter in terms of bodies, numbers. In the past there were a thousand people on earth, so the thousand that will remain from the world’s population will reach the correction. They will sustain within them all the souls. The number of bodies does not determine, but the number of pains, how much they can tolerate. According to this, the souls are divided into bodies. The greater is the will to receive, the harder it is to tolerate it. When it grows, then to make it easier to scrutinize, it splits among bodies and more people are born. That’s why the population of the world increases.

It will be otherwise, because they will go through great pains through which they’ll have greater recognition. And it will be easier to bring together a thousand souls or a million souls into one body since it will be able, because of the suffering, to correct this huge will to receive that accumulated in him by connecting all the souls. That’s it. Thus a person will be incorporated into a great internal spiritual power and he’ll be able to tolerate and correct it.

We have to explain these things to them, maybe not the way I explain them now because it might be difficult for them to understand. We should explain it in more simple way, about suffering and pleasure, the way Baal HaSulam explains. We have to go into his footsteps. There are no novelties here. We just have to use simpler words and give it to them in a more popular manner and with some easy explanation to what he writes succinctly. Everything exists already in his writings.

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