Question: What does it mean to be in a continuous dialogue with the Creator?

Answer: A person must make continuous efforts to bring reality to its right form, instead of accepting it as he currently feels it.

Even when a person reaches certain spiritual levels, he still must try to see himself on an upper level and imagine what reality is like there.

In order to achieve this goal, he begins to arrange all the necessary components: himself, the group, the study, the teacher, and the Creator. There are three main components:

1. The person himself
2. Whatever is between him and the Creator, which is the entire world, including the group and the teacher, all the problems he encounters, and the support that he receives
3. The Creator

All the forms of concealment that now appear before me are like different images, vague shadows in the dark, but thanks to them I can discern that there is something here. Although I see them in their wrong, unnatural, misleading form, it is still some discernment. This means that being in a state of Lo Lishma (Not for Her Name) is already a preparation. Now, I ask that these forms should turn into real ones.

If it weren’t for these fictitious forms, I wouldn’t be able to make an effort and want them to turn into real ones. This means that I couldn’t see the real forms and wouldn’t discover the Creator because He is supposed to be revealed in the real forms. These are not His forms, but the forms through which He presents Himself to me. I cannot reveal Him, the actual source, and there must be some reference form in order to do that, YHVH.

This is the reason that I must start from the vessels that later turn into Hassadim. I must discover and study the evil forms of concealment and then discover how they turn into the good and right form that is the form of revelation. The opposite form is the revelation of the Creator.

Therefore, we don’t want the shadows to disappear from the world since without them we would have no contact with the Creator and would never be able to feel Him. This is the reason for the shattering: it is so that we will reassemble the forms of the shattering and discover all the breaches between us that are the main thing. We don’t study the entire vessel but how it is made of the different parts, which means that we study the cracks that allow us to hold onto the upper force.

We must see the Creator before us who speaks to us through all these vague forms of concealment. We must accept them as an invitation, as a call to turn to the Creator correctly and realize that when all these Dinim (Judgments) are sweetened and the negative forms turn into positive ones this is the form in which we discover the Creator.

All of our work is to use all these means—the teacher, the books, the study, dissemination—to help us want to change the forms of concealment that appear before us into the forms of revelation. However, I must identify with the attribute of bestowal, with the Creator, in the forms of revelation. The sweetening of the Dinim will occur to the extent that I wish to be part of the attribute of bestowal.
[130135]
From the preparation to the Daily Kabbalah Lesson 3/17/14

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Preparation for the Lesson

Writings of Rabash, “Rungs of the Ladder,” Article 9

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Writings of Baal HaSulam “A Handmaid that Is Heir to Her Mistress”

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Preparation for the Lesson

Writings of Rabash, Letter 62

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Writings of Baal HaSulam “A Speech for the Completion of The Zohar“

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Question: What is the role of the external part with regard to the internal part?

Answer: The external part is meant to put pressure on the internal part. This is actually what builds the mutual connection between Galgalta ve Eynaim and AHP.

Galgalta ve Eynaim are vessels of bestowal and they don’t want anything for themselves. They have no needs if it isn’t for bestowing unto someone below them. Their state with regard to the Creator is called Hafetz Hesed and they are incapable of more.

It says, “the fewest of all the nations.” What is more, this doesn’t refer to quantity, not to the 15 million representatives of the Israeli nation in the world, but to the fact that we don’t have a strong enough desire.

This is the reason that Israel are few and cannot advance. I simply don’t want to ascend; I don’t feel any need for that. Even if I do feel the need to do so, it is only when I have a reason to or someone to do it for, and if I have the means to do so. The Israeli nation cannot do anything by itself. This is the reason that the pressure of the nations of the world is necessary. Moreover, it has to be great, in the form of the pressure of seven billion on 15 million. We need this Aviut (thickness) of the desire because it will force us to raise the ultimate request, MAN, and to bring everyone to the end of correction.

We will not be able to overcome otherwise. We are unable to want more for ourselves and even the study doesn’t turn us into Galgalta ve Eynaim. We format the complete vessels of Galgalta ve Eynaim in order to help AHP, but if I don’t set it as a goal from the beginning, I will not even be given the state of Hafetz Hesed.

Hafetz Hesed means that I am between the vessels of receiving and the vessels of bestowal and that I want to bestow and to help and am ready to burst from the bestowal that fills me like a cow that bursts with milk and has no one to give it to…

This is the reason that Galgalta ve Eynaim doesn’t grow without AHP. Therefore, the wide dissemination we do, during which we meet the desires of the AHP, and it makes no difference which desires, will push us to connect and to unite. We already know that from our earlier experience.

Nothing is more helpful than troubles, but instead of waiting for real troubles, we absorb the troubles and problems of others.
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From the 3^rd part of the Daily Kabbalah Lesson 2/28/14, Writings of Baal HaSulam

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 66: Bear in mind that in everything there is internality and externality. In the world in general, Israel, the descendants of Abraham, Isaac, and Jacob, are considered the internality of the world, and the seventy nations are considered the externality of the world. Also, there is internality within Israel themselves, which are the wholehearted workers of the Creator, and there is externality—those who do not devote themselves to the work of the Creator.

Abraham is the right line of the spiritual development and Isaac is the left line. They reach a state of the middle line, Jacob, and then they even reach a level of greatness called Israel. At the end, they are already arranged in the direction of Yashar-El (straight to the Creator). All the desires that are not arranged according to the three lines, in smallness and in greatness (Jacob and Israel) are called the nations of the world. This is the total desire that was created and this is how it is divided into two parts.

Later every level is divided into two parts: Galgalta ve Eynaim and AHP. Accordingly the upper internal part is called Israel and the lower external part is called the nations of the world. Thus, there is a certain ratio between them.

Israel receive the awakening, the urge that leads straight to the Creator, while the nations of the world don’t receive the urge to reveal the Creator and to be incorporated in Him and adhere to Him yet.

“Also, there is internality in every person from Israel—the Israel within, which is the point in the heart, and externality, which is the inner ‘nations of the world,’ the body itself. But even the inner nations of the world in that person are considered proselytes, since by cleaving to the internality, they become like proselytes from among the ‘nations of the world,’ that came and cleaved to the whole of Israel.”

AHP and Galgalta ve Eynaim are in the same ten Sefirot, but lower desires cannot work with the intention of in order to bestow and to be called Israel yet. They are under a restriction, but they are not the nations of the world anymore, which means that they don’t yearn for different things, they want to enjoy in different ways anymore. No, they prefer to be under a restriction and are therefore called foreigners. This is the term for the average between the nations of the world and Israel.

The desires of the phase of Israel are aimed straight at the Creator. They are already restricted and have a Masach (screen) and the Returning Light (Ohr Hozer), and they work with the intention of in order to bestow. On the other hand, the desires of the phase of the nations of the world are a vessel (Kli) that are not corrected yet, and that still have an Aviut (thickness), that have not been restricted and has no Masach or the Returning Light. There are desires that are in the middle “proselytes,” which are already restricted but cannot bestow yet.

These three types of vessels can be in the same person: sometimes the vessel in which you want to bestow is revealed in you; sometimes you cannot bestow but you don’t want to receive, and sometimes you don’t care about bestowal and you only want to receive.

These vessels are not revealed all at the same time. Suppose you want to eat and sleep, what do you prefer? To eat and then to sleep? It turns out that one comes before the other and there cannot be two desires at the same time, although they may both be in the right direction. There is always one whole desire.

This means that everything in the world and this whole world is divided into two parts: into internality and externality. This system includes all of humanity and is divided into smaller and smaller elements, which are of the exact same composition, as all the parts are always in the same ratio according to the same principle. The phase of Israel in a person is connected to the light of Infinity and is therefore important.

[129585]
From the 3^rd part of the Daily Kabbalah Lesson 2/28/14, Writings of Baal HaSulam

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Writings of Rabash “Rungs of the Ladder,” Article 6

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Writings of Baal HaSulam “A Speech for the Completion of The Zohar“

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Writings of Rabash “Rungs of the Ladder,” Article 6

Writings of Baal HaSulam “A Speech for the Completion of The Zohar“

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Writings of Rabash “Rungs of the Ladder,” Article 3

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”

Writings of Baal HaSulam “A Speech for the Completion of The Zohar“

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Preparation for the Lesson

Writings of Rabash “Rungs of the Ladder,” Article 38

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Writings of Rabash “Dargot HaSulam,” Article 24

Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“

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Preparation for the Lesson

Writings of Rabash “Rungs of the Ladder,” “What to Look for in the Assembly of Friends”

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“

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