Hello everyone, it's great to be with you again today in our global course, especially on the new topic we've started, the Introduction to the Wisdom of Kabbalah. We know that last week was Easter, and some of you did not attend the lesson, so don't worry. Today, our lecturers will begin with an organized review to make sure everyone understands how the process here is built. Our goal today, besides the review, is to understand not only the concepts but also to truly grasp the internal logic of the entire system, how the created being was created, why separation occurred at all, and how the possibility of reuniting with the Creator is built. But this time, we want to understand how we, as created beings, truly participate with full awareness in the entire process. So I invite you to listen to the lesson with an open heart and try not only to follow the words and new concepts but to really feel the process that Baal HaSulam wants to lead us through. I say hello to the lecturers, hello Avihu, hello Michael. Yes, hello everyone. Hello, hello and blessings. We are very, very happy to be here, and we hope everyone is at least as happy as we are. And we continue. Last week we started a course we call "Introduction to the Wisdom of Kabbalah," a course where we want to learn about the structure of the worlds and the Sefirot. Why do we want to learn this? We want to learn it for several reasons. First of all, because Baal HaSulam, the teacher of our teacher, explained, wrote, and detailed it extensively. And if such a great Kabbalist like Baal HaSulam writes about it, then we, the small students, want to learn in the way he outlines. But Baal HaSulam is not the first. Before him, it was already discussed in the Talmud Eser Sefirot, or the Tree of Life as it is called in the original, before Baal HaSulam's commentary, by the great Kabbalist known as the Holy Ari. And after Baal HaSulam, Rabash, his son, our teacher's teacher, also dedicated a lot to the topic of the introduction and study. Finally, when we started learning thirty years ago, the first course our teacher taught was called "Introduction to the Wisdom of Kabbalah." That's how he would begin the study, in a very organized way with diagrams, and we want to continue with you exactly the same process. So last week we took the first step. Things might have been clear, or they might have been a bit complex. We understood that for some of you it was quite a lot of material, including some concepts that are new because they are Kabbalistic concepts, with no equivalent in our world. If we talk about the fourth phase or the root phase, I can't find the fourth phase in our world. If I talk about a table or a mountain, then I can somehow get confused with it. Here, I don't know what it is, where the fourth phase is, what it says, what its meaning is, what emotion it evokes in me, maybe it doesn't evoke anything in me. All these things today we want to continue, expand, deepen, and we will also move on to the next stage in the explanation, but we will do it gradually and carefully. But before we start, precisely because it seems like a topic that can be approached intellectually, because we learn with the mind, we try to understand and follow the concepts and remember and understand the logic, let's watch clip number one where our teacher takes us to a completely different place than the mind. So let's watch clip number one together and then we'll start, please. What do we see here? Again, I want you to be moved by the story, to try to be in every phase, and it's very important, it's the main thing, the entrance to spirituality. That we feel these actions ourselves, no matter how correct or incorrect they are, we will describe them, but we will want, we will apply various pressures, yes? On our desire to receive. So what is the root phase? That comes from the emanator, light, within it is the beginning of the desire, existence from absence. And the emanator in this light wants to bestow all the good that is in the light, to be within the desire. What is within the light? The highest degree within the light is love. And that's what he wants to bestow to the vessel, to the desire. The desire must be, on one hand, opposite to the emanator, otherwise it will not exist on its own, and it can, and it should also be in the same desire as the vessel, to want to love. That is, the emanator wants to create a desire that will love him, because in the same love he will feel how elevated this state is, that they will be together on the same level. Yes? That's it. And because this is the emanated, the emanated must be included from two opposite forms. On one hand, it must be different from the emanator, opposite to it, otherwise it will not be emanated, existing on its own and standing opposite the emanator, yes? On one hand. On the other hand, it must be in the same attribute of love towards the emanator, as the emanator is in the attribute of love towards the emanated. Yes? How can there be the same love? Also, not exactly the same love, but different. Because love from the emanator and love from the emanated must also be like light and vessel, when one enters into the other, that the essence of the connection is that they both give to each other, but different things, different things, yes? Well, I don't know what, in our world the example is male and female, yes? That each of them, let's say ideally, gives love to each other, not talking about physical love, about internal love, yes? They give love to each other as much as they are different, and precisely because of the difference they complement, and thus give love to each other. Well, it's an ideal state, certainly not, but a bit to illustrate what is in the equivalence of form, the vitality of the internal form, which precisely holds the equivalence of form. This is what I want to emphasize here, an emotional matter, you should try somehow to include yourself in it. Because all this unfolding in creation, and it is in all of creation, inanimate, vegetative, animate, speaking, all one law, yes? It is to connect the two opposite things to be above the vitality similar. And then each expresses their love in such a way that is opposite to the other and complements the other. Yes? And this is called love. So we are talking about the four phases of direct light, the unfolding of the light from above to below, and I see that the teacher is talking here about love, and he says that we need to be moved by it. Are you moved by the four phases of direct light? Look, first of all, I am moved that there is a person who can even express these things that we are now going to learn, because ultimately this is our essence. After all, our essence is to enjoy, is there more than that? This is the essence of man. From morning till night, 24/7, we are looking for how to enjoy. We have such an area in the brain, yes? That produces the hormone dopamine, and it is responsible for motivation, yes? So fine, if we now start talking here about the brain, about all these hormones and their names, fine, I don't know if anyone will be moved by it, I also don't know if people so much, this information exists, I don't think anyone is so interested in it. We know how to enjoy, we know that when I take a banana, put it in my mouth, I enjoy it. I know that when I go, look at the mountain, at the tree, I enjoy it, that's it. What happens inside, I don't know so much. Now here Baal HaSulam explains to us about the whole essence of enjoyment, why we enjoy precisely such things. And ultimately, leave it, it's all technology, you could say it's for scientists only, after all, he explains to us how we can really receive what is due to us. After all, we only think that we are receiving, that we are enjoying. As we learned, the pleasure is only felt for a moment, and then it disappears. And here in the four phases, Baal HaSulam explains to us how it is possible to make such a change that we can really be like the Creator and be constantly in the process of enjoyment. So how can you not be moved? Even from the knowledge that it is possible to do, although we are not there yet, so definitely it's a very big thing that there is a person who explained such things. Yes, so we really want together to help each other be moved by the story, as the teacher explained to us, but in order to be moved by the story, we need to know the story. And we received many requests from different students who asked us to go over the explanation of the four phases of direct light together with diagrams. Right? You asked, we received it in various forms, from questions and students, from different groups, in different languages. So that's what we're going to do now, first of all, we will go through the unfolding of the four phases of direct light with diagrams in an organized way. Just to remind you that when we talk about the four phases of direct light, we are talking about four, or the tip of the Yud, that's the fifth, about four degrees of the development of the desire to receive. We are very, very, very much before anything else you know in terms of creation. That is, we are not currently talking about the development of matter, solid, inanimate, vegetative, animate, we are not there, we are still in the initial stage, the initial stage that defines how this matter was even created from which all of creation is composed, and it is called the desire to receive. This is just to make it easier for us not to connect it to something physical that we know in our world, because it is not related to something physical. It is true that within our desire, in the depths of our desire, the original desire that was created in creation, there are those same four phases that the teacher is now talking about, explaining what Baal HaSulam writes in this introduction called "Introduction to the Wisdom of Kabbalah." So we are now going to watch clip number five. In this clip, the teacher goes through all the stages in a very, very organized way, including diagrams. After that, we will give an additional explanation to see that everything is clear, and we will show you diagrams, divide it into stages, and you are already invited to ask us questions on this topic if something was not clear to you. After we understand this, we will move on to the next stage. Okay? So that's the process. So let's now watch clip number five. It's not a short clip, it goes through all the stages in an organized way, including diagrams. Please, clip number five. We say that we have a root phase that came out from the Creator, the light dedicated to creation, yes? And it is called Keter afterwards or root. Necessarily, a desire to receive is created in this light. That is, the Creator dedicates a certain light and desire to creation. Then a desire is created in the light, this is phase A. A desire exactly for the light that builds the desire. As a result, as the influence of the light within the desire, the desire changes from one extreme to the other. Because within the light there is the Creator's desire to bestow, this desire to bestow acts in the root desire to receive and brings it a desire to bestow from the desire. That is, a vessel in phase A is a desire to receive, a vessel in phase B is a desire to bestow. We see here an example of the influence of the light on the desire. If we could do this with our desire, then see what could be. We completely turn from reception to bestowal. That's it, the light is capable of doing everything, only if we want it to happen. That's it. Moving on. Phase B, Bina, which wants to bestow, to resemble Keter, wants, yes? What can it do? So it looks at phase A, which also has a root from phase A. Phase A is a desire to receive. That is, it sees that the Creator created a desire to receive, which enjoys from having a desire to receive that receives from Him. So phase B develops within itself, from its desire to bestow to the Creator, a desire to receive. You want me to want this, you want me to receive this, I will do it. That's it. From the desire to bestow, a desire to receive returns here, and then it receives. Yes? Then in phase B, we have both the root phase, phase A, and phase B. Yes? What it lacks, it wants to give birth to this action. That is, to make its bestowal as an action towards the Creator. Then it gives birth to phase G, or Zeir Anpin or Tiferet. Yes? Zeir Anpin is called small, yes? Anpin is wisdom, yes? Great wisdom is received entirely here, and here Zeir Anpin receives because Bina created it this way, gives birth to it. Therefore it is called Zeir Anpin. Yes? Or Tiferet. Yes? And it also has the light of Bina, which does it for the sake of bestowal, yes? And wisdom that receives it for the sake of bestowal. That is, it has everything, except what? What does it lack? Except that it has no head, it does not decide, it is the demonstration for the future corrected vessel. And from this, that the light influences it and continues to grow in it a desire to receive, then comes the great desire to receive, which receives, or all the light of wisdom wants to receive in full, and therefore it is called Malchut. That is, the dominance of the desire to receive. After that, when it feels Malchut, feels its desire to receive and the light it received, it feels its state towards the emanator, that it is completely cut off from the emanator, opposite to it, also according to that it receives, also according to that it does not match in its intention at all compared to the previous phases, yes? This feeling invites in it shame, the feeling of difference from the emanator, otherness, and a terrible state. Then it cannot do anything in its state, except to withdraw from this position, and this is by stopping receiving the light, stopping enjoying it. The light goes out, does not go out, enters, it does not matter. The vessel cannot do anything with the light, it can only determine its attitude towards the light. If I stop relating to the filling, it is called that I expel it. Yes? Because there are no movements in spirituality except in the form of the attitude to what happens. Everything is filled with the infinite light, the vessel does not change, nothing changes, only the attitude. Therefore, Malchut, which hates the filling in it, because it brings it the measure of distance, separation, otherness, shame from its state, baseness, therefore in this attitude it seemingly expels the light, remains empty, but this is what it prefers to be than the state that was. And this is already the development of phase D afterwards. Yes, so this is already a relatively detailed explanation, including diagrams. We hope that maybe now it is clearer. Let's try to clarify it together through your questions. We also received pre-questions, both from the Arabic group and from other groups. So we will start with these questions, and if you have questions, you are welcome to write to us and send them so that we can clarify it together. After we clarify the questions, we can move on to the next stage. Okay? So we will start with questions? Yes, we will start with the questions, as you said, from the Arabic group. So we have here questions from Pavzi, who asks like this: Are we continuing to receive, or are we rising to equivalence with the Creator and bestowing? Are we continuing to receive? Well, we need to see who we are, yes? At what stage we are. If it is about us, the created beings who are now in our state, certainly we are receiving, but it is called receiving not knowingly. That is, we do not feel so much that we are receiving. And in general, in our world, we need to understand that when Kabbalists tell us, they explain to us only about the spiritual world. Because reception in our world is not considered reception. Therefore, there is no prohibition to receive in our world, because it is below the... We will learn now, there is such a law, Tzimtzum Aleph, we will learn it. It is a law that does not allow pleasure to enter the vessel. Therefore, since the pleasure we feel here is so small, it is called a thin candle, in the Zohar, in the book written even two thousand years ago, it is written that it is a thin candle that we are allowed to receive. That is, if you enjoy a little from food, a little from security, and more from intellect and control, it is not considered pleasure compared to those pleasures that Kabbalists explain to us that Malchut felt. Why is Malchut called the independent desire? Why did it start, according to what the teacher explained now, why did it start to be ashamed and stop receiving pleasure? Because it felt really great pleasure from the Creator, and it felt that this pleasure it wants to use for its own benefit, therefore it felt opposite to the Creator. So therefore we are certainly not yet in a state of neither reception nor bestowal. We are currently only in the preparation period, learning, which is also a very big thing after many, many stages of development, if we are talking about time, after billions of years of development. But see what it is, today we are creatures that have developed in us awareness that we are even aware that we are receiving and that there is someone who created us and someone who actually implanted in us some software that develops us, that this software is the desire to receive, and there is even a possibility to know about the source, and there is also a possibility to be equivalent to it, to be like it. This awareness, just understand, it is billions of years, and also it has not yet reached everyone. There are those who will reach it in hundreds of years, there are those who already knew it thousands of years ago. So we are not there yet. Yes. Pavzi, I want to draw for a moment to give you and others an additional explanation to what Michael said. We are talking about a model that we call the model of the three axes. Let's see the diagram I am making. The unfolding from above to below is called axis A, okay? Let's call it axis A for the sake of the matter. In this axis, we are talking about the way in which the desire to receive, in which the Creator actually hid His light through five worlds: the world of Adam Kadmon, the world of Atzilut, the world of Beriah, the world of Yetzirah, and the world of Asiyah. All this is still before our world. When we talk about the four phases of direct light, we are talking about the development of the desire to receive, about a stage that is still here before the unfolding of the worlds. Michael talked about software. Actually, what Baal HaSulam explains to us here is the codes through which the Creator developed the software. Baal HaSulam deciphered the codes. He reached equivalence of form, a complete feeling, and saw the entire software, understands all the laws within it. And now he explains to us about software according to which we operate, only we do not yet feel it. We are operated by this software. Baal HaSulam deciphered the codes and tells us about them, and explains them to us in detail. Now you ask when we stop receiving. After this axis, the axis that unfolds from above to below, there is a process of development within our world. We talked about it: food, sex, family, money, honor, intellect, until the point in the heart awakens. Only when the point in the heart awakens does a person begin to relate at all to everything we are talking about here. Then the process begins in the future, axis G, where he will climb from above to below. Here begins the process where the person reacts to those laws we are now talking about. But currently, we are still learning the laws seemingly abstractly, before the creation of man. Thank you. Next question. His next question is: Are we just a body programmed to receive pleasure only, or is the intended result for us gradually to ascend? It seems that in general we answered, right? So we are not just a body programmed to receive pleasure only, we are a desire to receive, a material that is a desire to receive, that is indeed designed to receive pleasure, but at a certain stage the point in the heart awakens in the desire to receive, and then it begins to react to that natural property of the desire to receive, to receive pleasure. How does it react? It reacts by developing an additional dimension called intention. That is, the material will always be a desire to receive, Pavzi, only the intention can be either to receive or to bestow. The awakening of the point in the heart is the first stage where actually the human within us, not just the animal, but the human within us begins to react to the way it uses the desire to receive. Soon we will learn about restriction, and we will also see here the root for this state called later the point in the heart. Next question: What does it mean for the desire to be embodied in the vessel? What is embodiment? Like, what does it mean that the desire is embodied in the vessel? Yes. We are talking about the vessel as a desire to receive. The desire to receive is in a spiritual degree that wants to receive a connection with the Creator, a relation from the source, it could be a desire to receive that wants to be in the status of the Creator, this is a spiritual desire to receive. When a desire to receive is material, then we are talking about the desires we know, these are desires for money, honor, intellect, yes? There are animal desires that belong to our body, which our body is also part of the desire to receive. This is how we perceive ourselves. At the lowest level, our biological body is also, this is how it appears in our perception of reality as part of the desire to receive with the most material desires, which I generally need to provide it with food, sex, family, these are things that without these things and security I cannot live. Let's say afterwards desires that already belong to a higher desire to receive, to the level of man in our world. This is called control, honor, intellect. And in general, a search for the meaning of life. In general, the whole issue is, all this is also called a desire to receive. This software that the Creator created is special in that at a certain stage, as Avihu said, that at a certain stage within the desire to receive there is the possibility to exit it, to look from the side and exit this mechanism, from the control of that desire to receive and begin a process of equivalence of form, to resemble that source and be like it. The source itself programmed us in such a way that we will go through this entire process and from a form opposite to it, but already in an independent form, we will want to be like it. This is the whole process. That is, we, therefore, there is no choice in this. We are sure that all of us will eventually be at the level of the Creator. Of course, we do not understand what it is, it is not understood to us, maybe some say what it is, how am I at the level of the Creator? Yes, this is how it will be, this is how those who reached this level, this is how they write to us. That is, there is a very essential point in Michael's explanation now. Within the vessel itself, the light that created the vessel implants in the vessel some kind of mechanism, that in due time this mechanism causes the vessel to begin to ask questions. About who I am? What am I? Where am I? What is the meaning of this entire process? And the purpose of these questions is to push the desire to receive, to begin to search and eventually discover the emanator, the one who created it. How? By going through a process of change called the correction of intention, and then it will be equivalent in form, it will be equivalent in its intention to the emanator, and thereby eventually it becomes like the emanator, like the Creator. That is, within the software itself is embedded the desire of the created being, of the receiver, to become similar like the Creator. Only this desire awakens at a certain stage. Then also the created being is required to do work. It does not happen on its own. To do work to eventually become equal to the Creator. Next question: Is the level of Asiyah the last stage of the direct light? And is the light at this stage broader? Or is it more direct? And does it correct the vessel more? Again, is it? The level of Asiyah. Ah, this is the last stage, yes? Yes. The level of Asiyah, we are talking about the world of Asiyah, yes? World is from the word concealment. Yes? It is called concealment. This is indeed the last concealment before the light or the Creator completely disappears from our perception, let's say in our world. The Creator is hidden, this force is hidden. We cannot, we believe it exists, but there are no facts. We cannot say that like the force of gravity it exists. Therefore, the world of Asiyah is also a kind of filter before this world that hides the light of the Creator. And why do they do, why does the Creator himself do the concealment? This is the software itself that he created, it does the concealment more and more and more. And the world of Asiyah is the greatest concealment before this world, where here we are even in double concealment, it is called. That is, we do not even understand that we are in concealment, to such an extent. Because concealment is already, that I know there is this force, it is hidden, this is already a degree. It is called the degree of Asiyah. But that we are not even aware that there is some force and it is hidden, this is called this world. And all this is done so that we will be independent and want from the opposite state that the Creator intentionally created us, opposite to him in properties, that we will begin to investigate it, understand how much we are opposite to him. This investigation really exists for billions of years, at the level of man it exists for thousands of years. The investigation is intended that we go through experience, experience. Every time the vessel enters into the... the light enters into the vessel, does some work, and the vessel receives some discernments. Afterwards, the vessel, the light exits from the vessel. Then from this we have discernments. After all, how is our life? Every time there is pleasure, enters into the desire, afterwards it exits from the desire, we are a bit in exaggeration, in depression. Afterwards, the vessel enters into... the light enters into the vessel, and we are in joy, yes? And what is the benefit from these things? The benefit is the experience we receive. The relation. The subconscious relation, and afterwards of course, soon when we start learning this, there will also be a conscious relation. And this is what the Creator wants. By the way, your questions are very good and show great seriousness and deep learning and desire to understand, but also remember the first clip of the teacher, where he urged us to try to feel the phases within us. Let's not forget that as well. Next question. Is it possible to explain the unfolding of the light according to four letters, A, B, G, and also according to Yud, Hei, Vav, Hei with examples? Yes, it is possible. We talked, and I think we saw it also in the teacher's explanation, we talked about the four phases of direct light. And we see that parallel to the four phases of direct light, I am simply looking to see if there is some diagram here that already has this picture, so that it will be easier for you to see, yes. Let's see if we can see, Judith, the diagram in page, let's make an attempt, see if it works for us, in page 9. Let's see for a moment in page 9. Is there a possibility to see the diagram? We will of course send you all these diagrams, but if there is a possibility to see the diagram in page 9 for a moment, maybe soon we will be able to see. So when we talk about the four phases of direct light, or here, great. Look for a moment at this diagram. You see here actually this diagram in several levels of explanation. There is also the four phases of direct light, there is also a division into worlds, what you asked earlier. If you see, then the highest world is the world of Adam Kadmon, where the light is the greatest light. Below it is the world of Atzilut. There already less light. Below the world of Atzilut is the world of Beriah. There already the light disappears more, as Michael said, these are degrees of concealment. Below it is already the world of Yetzirah, there already the light is concealed even more, and below it is already the world of Asiyah. There the light is almost completely concealed. Then we reach our world, this is the black dot in the center, where there is no light at all, and also no thought or feeling that there is such a thing called light. So this is one level of unfolding. Look on the left side at the process of the four phases of direct light. We see there Keter, Chochmah, Binah, Zeir Anpin, and Malchut. That is, this corresponds to the same process of the unfolding of the worlds. Now we can remove the diagram, and we will also see the process with the letters. When we talk about the four phases of direct light, then the first phase we talk about is called the root phase, and it is also called the tip of the Yud. Why the tip of the Yud? You see, it is a kind of small sign, like I drew, it is not even a letter yet. There is no letter here yet. It is something so small, that's why it is called the tip of the Yud. A kind of very initial thing. This is called the root phase. The next phase after it, phase A, is called Chochmah. I intentionally write in Latin letters, but so that you know the terms. The phase of Chochmah is against the first letter, called Yud. Now, a letter needs to be understood, a letter is a vessel. Yes? A letter is a vessel, and now draw it. The shape of the letter is forces. It is the shape of the forces. This is how it is in the Hebrew language. Yes, later we will learn maybe the structure of the letters, this is a very special topic. The Kabbalists actually took spiritual forces, as Michael says, and described them in some diagram or in some graphic sign called a letter. This letter also has meaning in the language, but it symbolizes or contains forces. Also its structure, as you see, the vertical line, horizontal line, and afterwards vertical line, this is also part of the structure. So we said root, Chochmah, Binah, okay? Binah. Great. So we already had the tip of the Yud, Yud, Hei. Okay? Hei is already a different letter. A different structure, a different shape. Okay? This is the letter Hei. Afterwards we talk about the phase of Tiferet or Zeir Anpin, it doesn't matter, it's the same thing. We told you last week that it includes within it six Sefirot, okay? Here again we are talking, the tip of the Yud, Yud, Hei, here the letter Vav, this is already a different letter, okay? The letter Vav. And finally comes the phase of Malchut. Intentionally we want to stay with the terms in the original language so that you know, and against it is also the letter Hei. So there is a process here. By the way, this term, Yud, Hei, Vav, Hei, or Yud, Hei, Vav, Hei, these letters, Havayah, this usually symbolizes the concept called Creator. That is, when we talk about the concept called the name of the Creator, as the Kabbalists wrote it in letters, it is usually constructed by these four letters and the tip of the Yud. This is the name of the Creator, this is how the name of the Creator is called. I don't know how to say in various languages, I know, they translated it into Greek and into many other languages, but this is the original name of the Creator. By the way, the Kabbalists are the first and only ones who discovered the Creator in a complete way. And they built from this the entire Hebrew language. The Hebrew language is not a language like all other languages. It is a language that was born from the need of the Kabbalists to describe the spiritual reality they discovered. Therefore, when you learn the wisdom of Kabbalah in the Hebrew language, in the authentic language, of course with translation to your language, you are already connecting to these forces in a very internal way. It is clear that our dear and beloved students are translating these terms for you so that you understand them. But they keep the authenticity and the fidelity to the source of the language. By the way, also in religions, when all the religions started, after all, they translated the Torah, they translated before 200-300 years, before the Common Era still, into Greek. And afterwards indeed all the religions developed, both Christianity and Islam, so all the scholars in those religions, at first they really all studied also in the Hebrew language, because they understood they must keep this authenticity. Because if I don't know the letter, how to write the letter Hei, which are the forces, the letter Yud, then it really, it is possible to tell about it, yes, but if I want to really deepen, I need to know 100-150 such signs, terms, and it is desirable not to translate them. Thank you, very good questions, please. Next question from Aida from Spain, she asks like this, so all these advancements occur in the forces that were created, and if there is still no kind of material? No, this is the material. This is the material, it already begins in the letter Yud. This already becomes material. The tip of the Yud is still not material, the Yud is the first vessel, the vessel is called material. What is the material? A desire to receive. That is, there is the thought of creation, the Creator is the thought, it is the force, thought, and by the way, this is how it is felt. I know that astronauts who are in space, this is how they say that the force is felt there, the thought. The dark matter. But I think Aida, if I understood correctly, because there is an issue of translation, you mean perhaps that the solid material, the physical, tangible material has not yet been created. If that's what you meant, then the answer is yes. We are still before the creation of any material. Inanimate, vegetative, animate, or speaking. There is not yet. It is material, as Michael said, it is a desire to receive, at the first stage simply a desire to receive as it is. Only later it materializes into what we see as solid, as vegetative, as animate, or as walking on two, which later becomes speaking. That is, there are also no thoughts of man yet. There is no man, there is nothing. Material that is a desire to receive. This is the source. This is still before the Big Bang. Which is also, this is a theory that was discovered only, I don't know, a hundred years ago. Yes? So Kabbalists explain it that when Malchut of the upper enters into Keter of the lower, yes? So this is how the materialization of the material is made. And in general, whoever knows physics, it is very, very close to what Kabbalists explain. And we have physicists who also study the wisdom of Kabbalah, it makes order in their mind how everything is done. They simply investigate the material at the level of inanimate. We investigate the material at the level of man. Material as a desire. But also inanimate, according to the wisdom of Kabbalah, is also a desire. Only the desire of inanimate is to hold form. The desire of man is much more complex and developed. And we investigate it. But we also do not investigate the desire in our world. We investigate our longing to resemble the Creator. This desire we develop, investigate. What does it mean investigate? See how much it is adapted or not adapted to that source from which this desire came out. Only this we investigate. All the rest, if you want to investigate desires like control, honor, this you need to study psychology. If you want to investigate the source from where desires came out at all and materialized, then you need to study the wisdom of Kabbalah. But there is lawfulness here. And it is very, very important that you understand. There is lawfulness here. We are actually describing to you the lawfulness that the Creator imprinted in the created being. When we learned the definition of the wisdom of Kabbalah, we said a sequence of roots that unfold on the way of cause and effect in fixed and absolute laws. Do you remember this definition? We learned it in lesson number two. The fixed and absolute laws are the laws we are explaining to you now. From what we are explaining to you now, you understand why the desire to receive cannot become another material. It can acquire an intention on the desire to receive, but it cannot change its material. It's like a person cannot become an animal. He cannot. He is a person, period. There is no situation that he will become something else. There is lawfulness here that is imprinted in the foundation of creation. What we are diagramming and explaining to you now is what Baal HaSulam and the Kabbalists before him, mainly the Ari, discovered. And they describe to us the lawfulness of creation, of the material that was created called the desire to receive. And this lawfulness cannot be changed. It's like saying that software wants to become something else. It cannot. It has an internal software that defines how it will react to every action. Within this software, the Creator also implanted the possibility for the created being to return to be like the Creator. And this is exactly what we are learning. This is called the wisdom of Kabbalah. Only now you are hearing it perhaps in the language of Kabbalah. Not in a language that talks about emotions or things like that, but in the language of Kabbalah. Pablo from England asks if you could expand on what really is the desire to bestow. He doesn't quite understand it. Yes, Pablo. I see here Pablo sitting and listening. Hello to you. What is the desire to bestow? I will try to explain, but it should be taken into account that explaining what the desire to bestow is, is like explaining who the Creator is. Is it possible to explain who the Creator is? We, according to what Kabbalists write to us, do not know who the Creator is. We only know the relation of the Creator to us. And the relation of the Creator to us is love and bestowal. This is how those who discovered the Creator felt the Creator. Therefore, who the Creator is himself, there is a concept in the wisdom of Kabbalah and write it down, it is called Atzmuto. How the Creator is in himself? How he, perhaps with other creatures behaves? Who he is, what he thinks about himself? How he is in himself? We do not know how to investigate. It is initially told to us by Kabbalists, it is impossible to investigate. It is possible to investigate only the relation of the Creator to us. It's like a child at the age of five, let's say, he can understand that his mother loves him, right? He understands the warm relation to him. But he does not have the mind to understand that his mother perhaps manages some large high-tech company or I don't know, maybe she is a pilot or I don't know, does all kinds of other things. Or in general to understand what it involves to be a parent. A child cannot imagine what it means to be a parent. He can feel the feeling of his mother towards him. Mother now loves me, or mother is angry with me, or knows that if he does a certain action, maybe mother will not love him or will be angry with him, or in his eyes it will seem to him that she does not love him. Right? We always tell the child, we love you in any situation. But he knows that if he does certain things, probably mother will react in a certain way. He also checks this all the time. But to understand what it means to be a parent, how can you explain to him? He has no tools to grasp it. When he grows up, develops, becomes a parent, experiences it, then he himself will understand what it is to be a parent. And he will also understand what it is the relation of the Creator to us. Who the Creator is himself, we will not know. Apparently, I don't know, maybe there are degrees that were not written to us, this is also possible. Now, just understand, this relation, love and bestowal, what did the Creator do? He simply gradually concealed from us this relation, that is, we cannot enjoy absolute love and absolute bestowal. Why? That is, gradually, how did he do it? He created in us a desire to receive, created us in an opposite form, that we precisely enjoy things only if I have an intention to receive. Only if I have benefit from something, I can enjoy. Therefore, when we say the Creator is hidden, the Creator himself, let's put aside, we do not know what the essence of the Creator is. But his relation, the attribute of love and bestowal, is hidden. What is hidden? It is revealed in everything. We simply cannot identify it, because we cannot enjoy it. It's like a child. Let's say, honor or control exists in the world? Exists. There are people who use them, there are people who have this attribute? Certainly. But a child of two or three years old, he does not understand what honor is. He does not understand. Therefore, if before him will be some king, the king of England, he will not give him honor, because he does not understand what this thing is. Do you understand? Therefore, what the Creator did, he gradually concealed in us the pleasure from absolute love and absolute bestowal. Therefore, we do not identify this thing at all. We do not enjoy it. Why suddenly, what am I a sucker? I only see and identify things in our world, only if I have benefit. And also certainly I enjoy love. Love between a man and a woman, love with a mother and son, this is clear. But this is still love, it is clear to us that it is not absolute love. That is, it is love with interest, certainly, in a natural way. So this is called concealment, this is called that the Creator is hidden. He simply concealed his attribute. What is concealment? That we do not identify it at all, cannot enjoy, meaning cannot enjoy from it. Why did he do it? So that we will know him in an opposite way. Along with this, he created in us the attribute of receiving for the sake of receiving, and we certainly enjoy everything that is for our benefit, and from the recognition that this attribute is opposite to the attribute of the Creator, gradually, this software within us, gradually will lead us to recognition and awareness in the attribute of the Creator. And this is a process of thousands of years. Also with us, that we now recognized it, it will take a few years, actually they give a person for this life. Only if he started at the age of 50 or 60, maybe it will suffice him a few decades. If he recognized it at the age of 20-30, then maybe it will also take him 30-40 years. In short, the whole life in this incarnation, according to what Kabbalists explain to us, is given to us so that we will know the attribute of love and bestowal and will want from ourselves to resemble it. Next question from Jurgen from Germany. He asks, when we reach a certain stage, is there a possibility to fall again to the previous stage? Dear Jurgen, there is a saying in the wisdom of Kabbalah, write it down. It is a very important saying, it is worth for everyone to write it down, and it is worth for it to accompany you all the way. We ascend in holiness, we ascend in holiness and do not descend. Again. We ascend in holiness and do not descend. We never go backwards in spiritual development. We always progress. Even if the progress sometimes seems to us as going backwards. Kabbalists write a lot about this, we will not go into it now because it is not the topic, but there is never a stage that we go backwards. We ascend in holiness and do not descend. We want to progress a bit to the next stage, so Tami, you will collect more questions, okay? And we will soon answer also your additional questions, excellent questions that greatly contribute to the process of clarification. We simply want to progress a bit more, so we want to read the next stage. That is, what happens, and you also ask this here, we saw it here in a few questions, what happens after the four phases of direct light? What is the next stage? What is the next development? So let's read together section Yud Gimel, okay? Section Yud Gimel from the Introduction to the Wisdom of Kabbalah. Please. So we read it together, we will read it slowly, because we are now learning a new concept that we have not talked about yet, you can write yourself a title that is called Tzimtzum Aleph. We will now talk about Tzimtzum and Masach. Two new concepts that we have not talked about yet, Tzimtzum and Masach. They come after the four phases of direct light, but let's read and then we will slowly explain. Section Yud Gimel. Baal HaSulam tells us in the Introduction to the Wisdom of Kabbalah. Let's try to remember what the teacher told us at the beginning, that we want to feel all these things within us, not just learn them with the mind, which is important, also to feel. Baal HaSulam tells us like this, and the matter is, because just as the corporeal things are separated from each other by distance of place, so the spiritual things are separated from each other by change of form within them. And you will find this also in this world. For example, two people who are close in their opinions to each other, they love each other. And distance of place does not affect them that they should distance from each other. And on the contrary, when they are distant from each other in their opinions, they hate each other. And closeness of place will not bring them closer in any way. Thus, the change of form in their opinions distances them from each other, and the closeness of form in their opinions brings them closer to each other. And if, for example, the nature of one is opposite in all its aspects to the nature of the other, they are distant from each other as far as east from west. And in this way, you will understand in spirituality. That all matters of distancing and closeness and coupling and unification that are examined in them are scales of change of form only. That according to the measure of change of form, they separate from each other. And according to the measure of equivalence of form, they adhere to each other. And with this, you will understand that although, pay attention, in continuation to your questions, that although the desire to receive is a mandatory law in the created being, because it is all the aspect of the created being within it, and it is the vessel worthy to receive the purpose in the thought of creation, with all this, it becomes by this completely separated from the emanator. Because there is a change of form to the measure of oppositeness between it and the emanator. Because the emanator is all to bestow. And there is not a spark of reception in it even a little, heaven forbid. And it is the created being all to receive. And there is not a spark of bestowal in it even a little. Thus, you have no greater oppositeness of form than this. And therefore, it is necessarily, because this oppositeness of form separates it from the emanator. So here we begin to talk about a new concept that we call phase D, which begins to undergo a process that we call Tzimtzum. Let's see together clip number 6, where the teacher gives us a comprehensive explanation on the subject of Tzimtzum, including diagrams. We will follow the teacher's explanation, you are welcome to ask questions, we will answer and continue to explain. Clip number 6, please. That is, after the four phases, which is done in a circle, yes? Root, A, B, G, D, that phase D felt how opposite it is from the light, yes? Opposite from the light, this is how it feels, yes? So as a result of this, Tzimtzum Aleph passes over it, that it is not able to receive the light, but the shame is the equivalence of form, the measure of oppositeness, it forces it to expel the light. That is, the Tzimtzum is, although it is seemingly a decision from phase D, but it is a mandatory decision, it cannot not do Tzimtzum. Because it felt that in receiving all the upper light, it began to feel in it the attribute of the emanator, the bestower. That is, the feeling of shame and the Tzimtzum that follows it, yes? After this state, it comes already in a higher degree. With the four phases of direct light, it is like in the degree of animate. It fills, fills, builds, builds. The moment it is filled, the light that fills it completely, after the four phases of direct light, the light brings it the essence of the emanator. The feeling of the emanator, who fills me, what he wants in this, how he relates to me. That is, not that I feel sweet, but I feel that he relates to me in such a way. Through this sweetness that I receive from him. Therefore, the reaction is already related to another degree of the created being. From the fact that it felt the filling, and to the fact that it begins to feel who fills it. Therefore, it does Tzimtzum on the previous degree and says, I want now already to deal with a new discernment, yes? In my relation to the emanator. Not how much I receive or not, but this is already not important to me. I am full, empty, this is already the previous degree, the previous state. Now it is important to me how I will establish relations with him between us. That is, my reaction to him is now important to me, how much I am equivalent to him, to his relation, not to the influence itself. And how sweet it is or not and what happens here. But to his relation. He is all to bestow, how much I can be like him, according to this I am willing to receive his influence, and this will be for me, with me, like the giving. In this way, the created being already begins to establish the correct vessels in connection, not to the upper light, which is desire, but to the Creator himself. Which is the intention. So now we have taken another step. That is, the four phases of direct light, these are the four degrees in which the desire to receive is developed. From now on, we are talking only about one factor, only about one hero. It is called Malchut. All that there is now in creation is Malchut, and the processes that this Malchut undergoes. So maybe we will explain this process? Yes, here we need to understand what is the difference between that Malchut, which is phase D, and phase A. Both are desire to receive and both are desire to receive. Why there was no Tzimtzum in phase A? After all, it also receives. The difference is, just understand, like the example our teacher gave, the difference that in phase A, the desire to receive receives from the Creator pleasure, without any desire at all to know who gives it pleasure. It's like the degree of animate. Most animals, yes? Most animals, they receive, let's say if I give them food, they don't care who gives them food. The main thing is the food. Right? Now, as the desire to receive is more developed, and here we are talking about Malchut, which has already undergone development by that light. The light gives it to feel the source, who gives it pleasure. Therefore, Malchut, it is not just a desire to receive that wants to enjoy, but Malchut is a desire to receive that wants to enjoy from the status of the Creator. It wants to be like the Creator. Yes? Really wants to be like the Creator, but to enjoy from this status for itself. And this is called the desire to receive, the last, developed Malchut. Therefore, as a result of this, there is a lack of equivalence of form. Because the Creator, it is a desire to bestow, that thinks only how to develop the created being, and Malchut, it is a very great desire, that wants to be like the Creator, but to use for its own benefit, for its own enjoyment, in this status. And according to the law, of course, the Creator planned it this way, and according to the law of equivalence of form, there is here a lack of equivalence of form. Therefore, there is here a process that now we will learn, that a law enters here called the law of Tzimtzum Aleph. Write down, this is really a law in all the worlds, including, not including our world. In our world, such a law is not felt, because here, because we do not feel at all enjoyment, because the Creator is hidden from us, this law is against the feeling of the Creator. And since the Creator is hidden from us, then in our world, Tzimtzum Aleph is not felt. But it exists and it never cancels. What does such a law say? Such a law says that the light will never enter into the vessel, if the vessel is not willing to receive the light for the sake of bestowal. Not for its own benefit. So we have now learned two things, that one is related to the other. On one hand, according to this that phase D developed, which is a great desire, not just to enjoy, but to enjoy from the status of the Creator, this is also a concept, the status of the Creator. So we, that phase D began to feel a lack of equivalence of form. And as a result of this, Tzimtzum was made. It understood that it is really in a lack of equivalence of form, as a result of this it felt shame, this is another very important concept to understand. Shame, we heard from our teacher, who heard from Rabash, his teacher, that shame is a creation in itself. Shame can only appear in a very developed creation. Also in our world, a person who has shame, and he is ashamed, it is a very developed person. So again, lack of equivalence of form, shame, as a result of shame, Tzimtzum Aleph was made. That Tzimtzum Aleph says, the light will no longer enter into the vessel. Therefore, we, who have developed after already, that Tzimtzum Aleph was made, we will never feel the Creator, if we want to use this revelation for our own enjoyment. Do you hear? If I intend to use the revelation, after all, we, for what do we study the wisdom of Kabbalah? Revelation to reveal the Creator, each of you came. So if I am still in a state that I within me want to use this revelation for my own enjoyment, the Creator has already activated Tzimtzum Aleph. So I cannot reveal the Creator. Yes. Yes, it seems to me that it is understood. Yes, Tami, is it understood? What people... I think so, we will see now according to the questions as well. Yes, go ahead, please. Yes, we will continue. Yes, Chana from France asks, are we all connected through the light of Malchut? Chana from France, we are all part of the same thing called Malchut of Ein Sof. Malchut of Ein Sof is Malchut that has not yet made an end. The stage that Michael described now, is the stage that Malchut that includes all the souls. All the souls, all of them. In all the generations, and in all the generations that will be. Malchut of Ein Sof is all of creation. There is the Creator, and there is creation, the created being. Malchut of Ein Sof is the created being. That Malchut of Ein Sof, that we are all connected to it, it underwent now a process. That it discovers that it is opposite to the Creator. It discovers that the Creator gives, and it only wants to receive. And this arouses in it a feeling that we call in the wisdom of Kabbalah, shame. This feeling causes it to reject all the light. It does not want to receive light at all. That is, it very much wants to receive light, but the shame is greater. Therefore, it refuses to receive light. This action, that Malchut feels opposite to the Creator, and rejects all the light, is called Malchut of Tzimtzum Aleph. From here on, that Malchut that includes all the souls, undergoes many processes, until in the end, within each of us, there is that small Malchut. Thank you. Chaya from Australia asks, is there already a possibility in the phase D of Malchut to choose how to relate to the light? That is, to return light, or is it an essential and absolute stage of the withdrawal of the light and emptiness, intended only to prepare the vessel? Correct, correct you said, yes, it is a stage in development, there are afterwards, there are many more stages, we will teach you, it is not over here, many, many, many stages, until it reaches our state, and also we, you see, that we now, the walking on two, and in general, we have thoughts about the source of life, about the meaning of life, also this took a few billion years. From the bacteria we developed, which is also animate, we developed to such a state, that suddenly we are even ready to discover who created us. And not just to discover, but also it is given to us to resemble it. This is the highest degree of development. So certainly also in spirituality, only in spirituality there is no time, therefore there are stages there. For us, in our world, the material world, there is like time. But yes, it is all, it is all stages. What is the question? To ask again the question? Yes, to collect. If it is an essential stage of the withdrawal of the light or emptiness, or is it only intended to prepare the vessel? Yes, certainly. First of all, it is an essential stage, and that the light enters into the vessel and exits from the vessel, this is even written, it makes the vessel worthy for its role. Also by the way, this law does have an implication in our world. Also we in our world, in order to know some phenomenon, we need that first of all the light will enter, or pleasure will enter into the vessel, and afterwards exit from the vessel. Then we become experienced. Yes, pay attention. That is, when we want to discover something, from the first time we feel something, we do not yet discover. When this pleasure withdraws, and we ourselves begin to long for some food, or for some phenomenon, yes, or object, then indeed we already have a desire and longing of our own. Then we are also experienced. And if this happened several times, then the more it happens, we become more experienced. It is an essential stage. We have many questions in writing, but also friends who want to ask in voice. But we will ask one last question in writing, and move to a friend. Yes, now there is Carmen from Nicaragua, she asks, how can the desire to receive, created by the Creator, transform into bestowal, without losing its original nature? Excellent question, Carmen. This is exactly what we are learning. We are currently learning in the process of unfolding, we have now passed a very significant stage, called Tzimtzum, where the desire to receive discovers that its intention is opposite to the Creator. We will later see how through a series of processes, until it materializes into our world, it begins to develop from our world, it does not become a desire to bestow, it becomes a desire to receive, that changes its intention, from for the sake of receiving, to for the sake of bestowal. In this it becomes equivalent to the Creator, in intention. What we just read in section Yud Gimel, I recommend you read again, Baal HaSulam explains about distance of form, and equivalence of form. Form is intention. So there is the first question in Zoom, from Zazri. Dzień dobry. Witam wszystkich. Hello. Według schematu schodzenia światła, światło schodząc przez wszelkie zaciemnienia, przez wszelkie masachy, istal szelot aor derech, gdzie derech הבחינות למלchut, stało się jak gdyby nerdakik, czyli... הנר הזה מתקטן ונהיה נרדקיק. Stworzenie istoty. Istoty zwierzęcej. Ta istota rozwija się w trybie postępu zwierzęcego, czyli powiedzmy egoistycznego. ואז יש. I zarazem musi iść obok tego postępu... שבירה. Odkrywanie duchowe, czyli życie duchowe, tak? I moje pytanie brzmi, jak już się ten punkt odkrycia duchowego obudzi, to on zaczyna się kumulować, czyli powiedzmy rosnąć. ואז ההתפתחות הרצון בגשמיות מביאה לי... התעבות נקודה שבלב. Dziękuję bardzo. ואז הרצון גדל, אבל אי אפשר בחיים אחד לגלות את הבורא, זה יותר מדי גדול. אז אז איך לעשות את זה? אתה צודק, נכון, בחיים אחד אי אפשר לגלות את הבורא, אבל אתה לא חי כבר חיים אחד. מאיפה אתה יודע כמה חיים אתה חי? מה שכן, אנחנו יודעים, לפי מה שאומרים לנו המורים שלנו, שאם התגלתה נקודה שבלב, בחיים האלו שאתה עכשיו חי, בתפיסת המציאות הזאת, אתה כן יכול לסיים את התיקון שלך, ואפילו גמר תיקון, לסיים כל התיקונים בחיים האלו, אבל בוודאי שזה לא קרה בבת אחת. לפני זה יש לנו אלפי דורות של התפתחות, כולל גם אתה, עד שאתה הגעת למצב שאתה נמצא היום, עם כל התובנות שלך, בניסיון שלך, שטמון בך, שאתה עוד לא כל כך גם גילית את זה. אבל כל זה כתוצאה מאלפי ועשרות אלפי, ובוא נגיד, אפילו מיליארדי שנות התפתחות. אבל היום אתה כן יכול לסיים בחיים האלו, בטוח, את התיקון הזה. ככה זה כתוב. תודה. שאלה הבאה מפליצ'ה מאיטליה. Buongiorno a tutti. Innanzitutto desidero salutare affettuosamente i due. שלום לכולם. קודם כל אני רוצה ממש להגיד תודה על השיעור הנפלא. Se poteste chiarirmi. השאלה ככה. אם אתם יכולים להסביר משהו שהוא בשבילי לא ברור. Da quello che leggo. שאם הוא ושמו אחד, וממה שאני קורא שהוא זה אינסוף ושמו זה הרצון, אז נראה לי שיש איזשהו שינוי צורה בין בין הוא והשם שלו. ואבל הם אומרים מאוד. איחוד אחד שלמה, אז אם אין שינוי צורה ביניהם, אני לא מבין האם אתם יכולים להסביר את המושג הזה בשבילי. תודה. כן, תודה, תודה פליצ'ה על המילים החמות. כשמדברים על הוא ושמו אחד, זה בדיוק התהליך שקודם מיכאל דיבר. אנחנו אף פעם לא מדברים על הבורא ומה הוא. מאוד חשובה ההבחנה הזאת. אנחנו מדברים על איך הבורא מתגלה כלפינו. על מה הוא הבורא, מהו עצמותו, אנחנו לא יודעים ואף פעם גם לא נגלה. אנחנו יכולים לגלות את היחס שלו אלינו. והמקובלים שגילו את הבורא מתארים אותו כטוב ומיטיב. ולזה אנחנו צריכים להגיע גם כן. על ידי זה שאנחנו משנים את הכוונה שלנו מעל מנת לקבל, לעל מנת להשפיע, אותו ציר הגימל בסרטוט שדיברנו, אנחנו מטפסים על ציר הגימל לפי שינוי הכוונה, אנחנו משתווים בצורה, בכוונה אל הבורא ומגלים אותו. רק שתדע שהשמו בגימטריה זה רצון. גימטריה זה העוצמה של הכלי. זאת אומרת, אפשר להגיד שמו, אפשר להגיד רצון. ולכן זה כמובן המושג, הוא ושמו אחד, זה מה שקרה לפני צמצום, שהוא, הכוונה היא רצון להשפיע ורצון שהוא ברא, א שמו, שזה הרצון לקבל, שזה נברא, הם היו א כביכול בהשתוות הצורה. ואנחנו צריכים, זה היה לפני צמצום. אנחנו צריכים להגיע במודעות שלנו, בעצמאות שלנו, להגיע שוב לאותו המצב, כי אחר כך התחילה ההתרחקות. אז שמו זה רצון. יש לנו שאלה מרוסלן מאוקראינה. הוא שואל האם אפשר להשוות את הנקודה שבלב לבושה שאנחנו מרגישים מכך שאנחנו הפוכים לגמרי מהבורא? אפשר, אבל זה תהליך. בהתחלה בוודאי שהנקודה שבלב, אפילו שהיא מתעוררת באדם, הוא צריך עוד הרבה הרבה לפתח אותה עד שהוא מרגיש ממש בושה. בושה אנחנו נרגיש כאשר אנחנו נרגיש את הבורא ממש. אז נתחיל ממש להתבייש ממי שאנחנו. אבל א לפני זה, בושה, דרך אגב, בושה מתוארת במילים אחרות, זה כמו כמו גיהנום. אם כבר אתם שמעתם על גיהנום, אז זה נקרא בושה. שהאדם, זה מצב כזה שאדם מגלה שהוא ממש הפוך מהבורא. פתאום לעצמכם, אתם פתאום מגלים אדם שכל החיים, כל רגע, כל שנייה, רק חשב איך להיטיב לכם. ואתם חשבתם שהוא א שהוא דווקא אויב שלכם. ואז פתאום אתה מתחיל ככה להתבייש מיחס שלך אליו, מהתנהגות שלך כלפיו. א זה מתוך הסתרה. בושה זה דבר מאוד מאוד מורכב ומאוד מתקדם, אבל אם מתעוררת באדם נקודה שבלב, הוא כן יכול להרגיע לכזאת הרגשה. אבל בשלבים הרבה יותר מאוחרים. איז מסקוטלנד שואל, אז על ידי איזה הוספת הנאה אישית לרצון להשפיע זה הופך לרצון לקבל, או שהוא טועה? רצון להשפיע לא הופך לרצון לקבל על ידי הוספת הנאה. אלא פעולת הבריאה היא הוצאה של רצון לקבל מתוך רצון להשפיע. זאת הפעולה שנקראת בריאה. כל הפעולה שאנחנו קוראים לה בריאה היא איך רצון להשפיע, שזה הבורא, מוציא מתוכו רצון לקבל, שזה הנברא. תודה, איז. איבראים שואל, מאחר שעלינו להיות דומים לבורא, אז מה עלינו לתת כבני אדם? אתה אומר, מה אנחנו כבני אדם יכולים לתת לבורא? נגיד, אם אני רוצה להידמות לבורא, כמו שהוא משפיע, אז גם אני צריך להשפיע. אבל מה אני יכול להשפיע לבורא? מה הוא צריך? זה איזשהו כוח שאני, א', הוא גם נסתר, אני לא יודע, אולי אני אעשה כל מיני פעולות, אבל אני לא יודע, אני משפיע, לא משפיע, הוא שמח מפעולות האלו, לא? אז זה מורכב. אבל רק שתדע, אתה לא צריך שום דבר להשפיע לבורא, אתה צריך ללמוד איך לקבל מהבורא. ברגע שאתה תקבל מהבורא, שאתה תלמד איך לקבל ממנו, אז זה זה יקרה השפעה. זה כמו שאמא, מה היא צריכה מילד? מה, היא מחכה עד שילד ייתן לה משהו? לא, יחס. היא רוצה רק יחס. היא רוצה שהילד נכון יקבל ממה שהיא רוצה לתת לו. תחשוב על זה. טליה מליטה שואלת, האם ללא כוונה נכונה אי אפשר לגעת באורחניות, לגלות את הבורא? נכון מאוד. גילוי הבורא מושג על ידי שינוי הכוונה מעל מנת לקבל, לעל מנת להשפיע. רק לגילוי הזה יש דרגות שונות. ועל זה אנחנו לומדים. כל מה שחוכמת הקבלה עושה זה ללמד אותנו איך לשנות את הכוונה מעל מנת לקבל, לעל מנת להשפיע. אל תשכחו שהכוח המשמעותי ביותר בתהליך הזה נקרא המאור המחזיר למוטב, שאנחנו מושכים בדיוק כמו עכשיו בזמן הלימוד. טלי מגרמניה שואלת, האם הבושה גורמת לצמצום בבורא או לצמצום בנברא אשר מסרב לאור? בושה גורמת לצמצום בנברא. כן, נכון. הבורא, קלי, תמיד משפיע ללא הגבלה. היחיד שמשתנה בכל התהליך שאנחנו לומדים זה הנברא. שבהתאם לאיך שהוא משנה את הכוונה שלו, כך הוא מתחיל לשנות גם את תפיסת המציאות שלו ומשתווה לבורא עד שהוא מגלה אותו. רוסלן מאוקראינה שואל, אם לבורא אין תכונת קבלה, אז לשם מה אנחנו שואפים להשפיע לו? לבורא אין תכונת קבלה, נכון. בשביל מה אנחנו רוצים להשפיע לו? כי בהשפעה אליו אנחנו מגיעים להשתוות הצורה עמו. ולהשפיע אליו זה לקבל ממנו, ללמוד איך לקבל ממנו. לכן חוכמת הקבלה היא נקראת חוכמת הקבלה ולא חוכמת ההשפעה. כי אנחנו לומדים איך לקבל ממה שלבורא יש לתת לנו. ובזה אנחנו מגיעים להשתוות הצורה. אימנה מהקבוצה הערבית שואלת, דובר הערבית שואלת, מהו הקשר בין חומר הבריאה לנשמה? זאת שאלה מאוד מורכבת, אימנה, אבל נגיד שחומר הבריאה הוא רצון לקבל, והנשמה זה סוג של חלק אלוקה ממעל. זאת אומרת, זה אותו רסיס שהבורא, ניתן דוגמה רק גשמית, שהבורא מטמין בתוך הרצון לקבל. אם דיברנו קודם על תוכנה, אז זה בעצם אותו תהליך בתוכנה שגורם בסוף לאדם להתחיל לחפש את הבורא דרך התעוררות הנקודה שבלב, וככל שהוא מתפתח ומתקדם, הוא הופך בהדרגה את הנקודה שבלב שלו לכלי רוחני שלתוכו יכול להיכנס אור. הכלי הרוחני בדרגתו השלמה נקרא נשמה. על שם אור שנקרא נשמה שנכנס לתוך הכלי. יש בזה עוד הרבה פרטים, אבל לא נרחיב עכשיו כי גם אין לנו זמן. תודה. נשאל שאלה אחרונה מהצושי מיפן. הוא שואל ככה לגבי החברים שלומדים יחד. הוא חושב שהתזמון שבו נולדת הנקודה שבלב שונה מאדם לאדם. הוא אומר שעכשיו שאנחנו לומדים במפגש מקומי, האם גם החברים שלומדים באותו זמן נאספו יחד בכוונה על ידי הבורא? כן, אנחנו אומרים בחוכמת הקבלה שאין שום מקריות, הצושי. אם אתה הגעת לכאן ופתחו בפניך את החוכמה ונותנים לך את האפשרות ללמוד, והנה יש לך תרגום לשפה שלך בזכות המתרגמים היקרים שלנו, אז אתה לא הגעת לכאן במקרה, וגם האנשים שסביבך לא כאן במקרה, והם כאן כי נתנו להם את האפשרות. עכשיו זה כבר תלוי בך. זה תלוי בך ותלוי בכל אחד עד כמה הוא ישקיע, עד כמה הוא ירצה ללמוד, עד כמה הוא יהיה רציני, עד כמה הוא יתייגע, בזה תלוי קצב ההתקדמות שלו. שום דבר לא עוצר אף אחד. זה אני חושבת שהגענו לסוף השיעור. כן, אז תראו, אנחנו עשינו היום עוד צעד מאוד משמעותי בלימוד חוכמת הקבלה. קודם כל למדנו לא מעט מושגים חדשים, דיברנו על צמצום א', העמקנו מאוד בהסבר של ד' בחינות דור ישר, אנחנו נשלח לכם חומר רקע, חשוב מאוד לקרוא אותו ולהמשיך את התהליך הזה. לאט לאט אנחנו עושים צעדים ראשונים, זה גם שפה שצריך ללמוד אותה. לכן לקחת את זה ככה בהדרגתיות, בסבלנות רבה, ולא לשכוח שאנחנו בסוף רוצים למשוך את המאור המחזיר למוטב. אתה מרוצה? אני חושב שזה שאנחנו בכלל יש לנו זכות לדבר על כאלו דברים, שעה וחצי, ויש מי ששומע, ויש מי שכתב לנו את זה, אז אנחנו חיים בתקופה נפלאה. יש תקווה. כן, וגם שאלתם שאלות נפלאות, שאלתם שאלות מאוד טובות שמראות על רצינות ועל העמקה, ואנחנו מאוד גאים בכם ומאוד מודים לכם, ותצטרפו גם לשיעור בשפה הלוקלית שלכם, ואנחנו... אנחנו ניפגש עוד שבוע. שיהיה שבוע טוב לכולם. להתראות. להתראות.