Morning Lesson August 28, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio

Part 1:

Rabash. Article No. 36, (1985). And There Was Evening and There Was Morning

Reading Article. (00:35) “The Zohar says about the verse,..”

1.S. (18:30) Rabash writes here nicely that, “the darkness begins to illuminate in his heart, this is called the beginning of the illumination of the day." I understand that day comes after night and after day but what is this point, that beginning, the sensation of darkness is the beginning of the sensation of the light?

R. It is difficult to discern, it's difficult. A person is still in the day and he cannot distinguish that it is already turning into darkness.

S. And the opposite?

R. And also, the opposite.

S. How to invert the darkness to light?

R. I'm telling you it's almost impossible. I would say the following: that it is through the connection between friends and then we nevertheless shift from one degree to the next degree and we can recognize the difference in the relations between us. If a person understands that ‘light’ means coming closer, connection with friends and darkness is the opposite, then he elevates himself so that instead of feeling the still, the darkness and light, he feels the discernments that exists between people, on the speaking degree, then he elevates himself to a different level of discernments.

S. Another thing he writes later on, at the time he feels some taste in the work and he takes support from it and says that now he doesn't need faith, since he already has some basis. He immediately falls from his degree, so what's the correct support for us on the path that we won't fall from the degree?

R. That we, how should I put it? That we try to feel ourselves in light or in darkness according to that. That the light is when we have between us support and feeling closeness and darkness is the opposite, when I feel myself as disconnected from others or at least far away from them.

S. What's correct to hold onto, to grip onto on the path, so that we won’t make ourselves fall?

R. All the time, all the time, to be in an effort towards connection, extra connection. Every moment that goes by and more and more and a moment and another moment we have to distinguish between these moments that we are in greater connection between us.

2. S. (22:25) It's written, “Suddenly he fell to a state of lowliness, to a state where he would always laugh at people, whose entire hope in life was only to obtain fulfillment of beastly lusts but now he himself is among them, nourished by the same nourishments that they feed on.” So what do we get from this, what do we take from this, what next?

R. That he should emerge out of their discernments.

S. But how? It says here that he is nourished from the same garbage that they are nourished from?

R. He should replace this environment.

S. But it says here, he suddenly falls into a state of lowliness, right, suddenly. He invested effort in love of friends and he suddenly falls into the state of lowliness and he is nourished from the same lowly stuff ?

R. So?

S. What now?

R. So he has to get out of it.

S. It says, “Suddenly he falls..”

R. Either he prays and cries out to the Creator to save him but he seemingly fell together with his friends or in such a state where [..]

S. Not necessarily. The friends are big, they are spiritual but just he becomes a beast, suddenly.

R. He has to search for how to come out. Where are his friends and where is he? I don't understand the state. We didn't see such things, meaning we don’t quite understand what he writes about, possibly. If I am suddenly in a society that drags me, pulls me further down and I see it and I feel it and I know it, that's one thing, but if I am not depicting that, that it's something else.

S. In a society, it sways me upwards, it's spiritual. A person suddenly feels that he falls into a state of lowliness, beastly stuff that he laughed at it before, now he's taking nourishment from it? .

R. Is this a different society?

S. I don’t know?

R. What do you mean, you don’t know? You should tell me.

S. He is in the ten, who invested in love of friends, and makes an effort to do everything. He suddenly discovers himself the things that he would look down on, he thinks, “Oh, it’s corporeal or earthly stuff,” and suddenly he sees that they are jumping in his heart, his mind, he has disturbances and he’s nourishing from this, this garbage?

R. It happens.

S. So what next? What do we do with this when this happens?

R. In principle he has [..]

S. He has a ten, huge friends to the heavens, just, only him like this?

R. Okay, so he should grab onto the connection with them.

S. What do you mean, grab them?

R. Well, bit by bit, you should draw closer to them. He should understand where he is and by what can he leave the place that he fell into now. How to go back to the place where he was before, how else, how else? It's been an exercise from Above, and he, according to this exercise, is now in the depths of the shells. So along with that, along with that, he is also given an opportunity and a possibility to come out by something, and then we need to see: how does he come out?

S. How?

R. How? Usually it starts with coming closer to them mechanically. He simply, with them, becomes closer to them, he does something with them, he builds certain connections with them, he enters into their works and bit by bit, in this way, from Lo Lishma to Lishma, as it is written, that there is no other way. We also need to realize that according to how much a person searches, according to that he is given from Above the burdening of the heart and also the possibilities to get out of it.

3. S. (28:20) It says here that a person is in joy, specifically when he gets this path of the scornful, right and he overcomes it. So what is he in joy from? From this that he overcomes or the attitude of the Creator towards him or this that he succeeded to return something?

R. Because he's sorting all of the discernments along the way, not any ones, positive ones and he steps on them and walks forward. Right side, left side, however both of them lead forward.

S. And what's the joy from? He got a state. He passed it, he got another state, succeeded to overcome again?

R. Because these are the steps by which he walks.

S. He walks? But he is operated from Above and he responds?

R. Yes but he's connected with the supreme Operator.

S. And what's the joy from?

R. He's going along with the Creator. The Creator is moving his lack and he responds to it, he takes part in it.

S. And the friends?

R. They help him. He looks at them, the way they do it, and he learns from them and he does it along with them.

S. In what can he help them in their states that they go through?

R. Also through his example and also in working together with them.

S. Sometimes there are states that you see in a friend that he's going through a state that’s not so simple and you see that' it’s hard for him and you can't help him, you want to but you can't, there's nothing you can do, he's in this state and he has to go through it?

R. Yes and then what's the question?

S. How can you be in joy in such a situation?

R. Well, there are many states. Right now I can't give you an answer about all of them. We need to try to enter the friend's state and see to the extent that it is possible and also you can never be certain that you understand him, right, and take part with him, help him. It's like with mountain climbers, they give us such examples. We need to try, we need to try to give support. In every case each one must feel that he has support next to him.

4. S. (31:42) He writes here don't base on the reason but on faith, if we don't find ourselves on reason how do we keep ourselves from swaying off the path of faith?

R. These are the two legs, two sides,reason and faith and we need to use both of them.

S. There are like points to check myself to see if I'm still aimed correctly and then go back to faith? Is that what I understood from the answer?

R. Yes.

5. S. (32:49) He writes about listening to the scornful, He talks about contemplations that we think about and then before we fall we have this small contemplations and it seems that they're rather small to and you and you will let go a bit more and bit more and suddenly you find yourself in the fall itself and you don't understand how you reach this state. I wanted to ask regarding the article where he talks about day and night that they are actually one unit, from the Creator is day and night the means by which he advances us? Whether we want to or not? That night begins gradually and also gradually it gets darker, is that similar to how He gradually gives us all these thoughts and contemplations that bring us to fall and then we need Him and we ask for His help out of lack of choice and then He brings us to the new state. Is this the process?

R. Yes.

S. Now in this state that we reach that before I reach the state that talks about lowliness that He looked at it from the side and He said how could I ever reach this,there's no chance of reaching it and suddenly you find yourself in the state and in this the state you feel that you really need he;p from the Creator and then on the other hand you feel ashamed of this even though you know that the Creator did this whole process to you. How do you deal with these feelings of shame and focus only on the Creator and understand that it would have happened either way?

R. It happens every moment,meaning with every state and every state that you have a possibility to judge yourself from the perspective that you did it and you caused it or from the perspective that it comes from the Creator and He directed you to it.

S. Is it correct that ultimately if we look at things more maturely at the process, to see this entire process of descent to see all these states only as progress?

R. Of course, it is progress. It doesn't matter which side but it's always progress. In the end, of course we don't do anything in it but rather we do as much as possible within each and every state, step we need to do as much as possible of the actions. In fact we need to be more adhered to the Creator, because He is performing all of these actions.

S. Kabbalists also feel these states of lowliness in these things or is it something that they learn to work with?

R. Of course, anyone who walks on the path we went through the same thing.

S. But their attitude towards it ,the more we advance our attitude towards the state we will always be more mature in this that we will feel the state of lowliness that will be okay?

R. Both, both of them. There's no righteous in the land who has done good and did not sin. There are always falls, when a person loses himself and from all of these states he must rise.

6. S. (36:52) This entire process is part of the mechanism of correction?

R. Yes.

S. How to shorten the darkness. How to use the darkness as fuel from below the Hisaron (deficiency) that it will bring correction to the world instead of some private state?

R. I don't know how to answer him. Again.

S. How do you use the state as if not a private one but in order to bring a lack from all these little things below and to raise it to holiness but the Creator will enjoy the prayer and also the correction will appear?

R. I don't understand the question.

S. The Creator arranges for me to fall again and again and again. Deeper and deeper, more darkness how to utilize that each time towards correction? Because when I begin to fall I know that the Creator will give me great prayer and everything but how to use it as prayer that's not for myself to feel okay but use it towards correction, correction of the world?

R. Well I try in all these moments when I feel myself in a decent, as much as I want to stop myself and maybe I don't manage to and I fall even deeper. I nevertheless want to try to rise. I want to try not to fall.

S. What precisely is the fuel that we collect from below? How do I feel this lack, my shame from wanting to enjoy from all the garbage?

R. How did you understand it?

S. How to take a private state and that occurs to me that I feel the Creator is operating on me and I'm responding and how do I utilize it to correct the Ten, humanity? Because it doesn't come just from me it comes from something greater than myself so where do I get the force now to take it so it's not just a private state?

R. It depends on how much he is connected with the environment and how much he understands what it is he's doing before or against the environment. You're asking about that?

S. I understood this question more simply, how do I get fuel from the garbageHow do I get it us from the

S. I don't know about nursing from garbage but I discovered myself in the garbage and utilize it for correction.

S. I don't know about nourishing from garbage but if I discover myself in the garbage. the Creator made me fall into the garbage and now how do I utilize these things?

R. If you discover yourself in the trash it means that you feel the difference between the trash and light and then nevertheless you can tie them together and begin to work with them.

S. Through the prayer for the friends or ?

R. Praying for the friends, crying out a prayer. There are no states that a person can get out of through prayer and crying out and crying and all kinds of things where he subdues himself.

7. S. (42:31) At the time that he begins to feel he's distant from the Creator where he begins to believe that to some extent and the Creator otherwise how can he say that he is far from something if that doesn't not exist in the world? That he has some illumination from afar that illuminates him to the extent that he feels that he's far from the Creator. The question is why does the person feel that the more he is far from the Creator that he feels some illumination? Wouldn't he feel illumination from feeling closer to the Creator?

R. No, that not necessary. No this way and also that way. We go through such states that they don't just go into some slot where it's clear to us that they go through it this way and not some other way.

8. S. (43:35) What does it mean, the beginning of the day? Can we call this an awakening from above?

R. Yes.

9. S. (43:32) To the extent that the illumination of the day is the limitation that he recognized that he has no illumination from the Creator , the Creator that illuminates him positively and can you explain this passage.

R. As much as he feels that the day shines, he now has the possibility that he understands what he is.

10. S. (44:17) Where is the joy when the soul weeps ?

R. What a question, it went for a stroll.

S. What determines the rest of the day or night?

R. What determines the length of the day? By the length of the day do you mean the hours of the day or night or what?

11. S. I think the sensation of the length of the day or night? What goes through a person that he feels?

R. It's the state of an individual person. Each one has a different feeling according to his state.

12. S. (45:24) Rabbash talks about in the article to my understanding about the state of a private person, there's a private providence and he is lowered and raised and now there is the attitude of the Creator towards the Ten, that begins to work as a Ten and was that dependent on?

R. Well the Creator relates to a Ten because He sees the Ten as a single vessel..

S. Here is there some opportunity to influence this process?

R. Which process?

S. Whenever we look at a private person he doesn't have many options to influence this process that is occuring to him from the Creator. In the Ten is there some work that we can do actively from our part?

R. Yes.

S. How does it go?

R. As much as the Ten together wants to work on itself. The future of the person depends on that.

S. Is it the connection that's the work of each one?

R. Yes, connection besides connection there is nothing else to speak of.

S. Can each one just build it for himself?

R. He can not.

S. Only in common mutual work?

R. Yes.

13. S. (46:56) I wanted to continue the last question from the internet about how much time to be in darkness and descent because he says here that when a person begins to feel a lack he immediately begins to feel the descent which is the beginning of the light that the Creator let him feel he's in darkness?

R. Yes, the fact that he feels that he's in darkness is already the end.

S. Right and afterwards he gets his theories of that advice that he says that this is the cause of all the descents that don't listen to the wicked, don't walk with him, don't stand with them, don't sit with them. He also tied it to this foundation of going in faith above reason,that you need correction and not others. But then day and night can be at every moment probably some Kabbalists as we know not through 100 times in a minute maybe. Each moment there is this attack in a person that he needs in something. I want to understand this point, that the darkness must come even to the greatest Kabbalist otherwise how will he grow?

R. Right.

S. But he gives us advice on how not to fall into the darkness. to get up faster from it.

R. Yes.

S. Maybe you can explain what it is not to listen to advice from the scornful?

R. He should be in contact with them only for a short moment and afterwards he immediately tries to rise from them.

S. He says in other articles and now I have reason to go above reason because you count on within reason. Then he says don't sit with them. Don't stay with them, don't stand with them. Like don't take the sensation of the descent that you have that you go within reason and then you have to go through all these stages?

R. Yes.

S. All of these stages?

R. Yes.

14. S. (49:29) Darkness is the point of restriction?

R. I don't know.

S. We learned this in the articles yesterday.

R. Well there are articles where it says so, so what? I don't know what you are leading to?

S. I'll tell you why because when we connect in the Ten, the screen and the reflected light, so in the darkness and restriction is that when we feel that we reveal all the wicked and we begin to correct it?

R. Possibly, yes.

15. S. (50:13) He writes here the light is greater connection with friends and darkness if disconnection. What's the work from the other part of the lower one that needs to reach greater connection with the friends?

R. Yes.

S. If I don't feel the states changing clearly?

R. Then you didn't start yet, you have to continue.

S. More pressure on connection?

R. Of course, yes.

S. Or maybe is there a solution corporally?

R. Well for the time this is how he's advancing apparently.

S. Continue pressing in connection with the friends or try to solve things corporeally?

R. Meaning, should I put pressure on the friend, or?

S. No, let’s say that I see some light, I seemingly see that solving things both corporeally and in connection with the friends. Do I still need to push for a greater connection with the friends or only try to solve things corporeally?

R. It could be both, but actually the most important is the connection with the friends.

16. S. (51:32 ) It talks about a descent in spirituality, he writes in the article, even more perplexing, how could it be that he completely thought that he was in a state of ascent? And he writes, and now he’s among them and now he’s inhaling the air, the atmosphere that he couldn’t breathe. Before he was running away from it and now he's swallowing it openly, you can say suffocating, but now he doesn't feel any deficiency, any fault in this, and then it says, happy is the man. So we are talking about double concealment here. How can he bring himself out of such a state through the greatness of the society, the importance of the goal, because he doesn’t have it, he completely fell from that. That state where he can suddenly say, ah, the Creator is great, I fell, he doesn’t even can detect it. My question here is actually, in a descent, the whole article is about the descent in spirituality not in corporeality, it’s a descent in the importance, etc. So if he lost all those degrees and he is now in the toilet, as they call it in other places, how suddenly happy is the man who has not walked in the counsel of the wicked. Here, unlike the social articles, he doesn’t give us tips, he just tells us about the states, there’s the pessimistic state, the optimistic state, but we don’t know about it. He doesn’t give an explanation of how to get out of it, what the friend was asking before, maybe how do we work, and…

R. Maybe without all these many nice words and little trips, what is your question and one sentence.

S. How does a person get out of the states that he's describing here? He has no appreciation, he can’t bring himself out, remember the greatness of the society and…?

R. I don't know. How does he exit the state that he describes here? That's why I'm telling you to give me a short question, what’s your question?

S. Is it correct that in this article he doesn't describe the way to get out of it? He's just describing this state, the state that exists versus the state of happy is the man, and he doesn’t tell you how to practically get out of it, so we shouldn’t look for tips in the article because it's about that, Is that correct? Did I understand the article correctly?

R. I don't know. I don't understand you.

17. S. (54:12) He writes, and he craves through closer to the Creator and he feels suffering of being remote from the Creator.

R. Right.

S. I think that if two people who have the same suffering, similar suffering, even if the leg hurts both of them, they feel the suffering is similar, they feel close to each other, there's some sort of sympathy between them. Now, in our state where the Creator is attained, when each one of us feels that the concept of the Creator is not yet clear but each one feels the suffering with respect to this concept of the Creator and a different way. What kind of common suffering can bring us closer with respect to this concept of the Creator?

R. That we search how to come closer to Him, to reveal Him, and we’re still not capable of locating.

S. When the suffering causes a person to come into himself, so it's him and his suffering, and he's far away from his friends, What is the counsel? What should he do then in order to come closer to the friends and not necessarily…?

R. He must lower his head and be lesser than the friends. By this he comes closer to them, as Rabash writes.

18. S. (56:08) It says here that the scornful are shrewd in an evil way and we find fault in people and they reveal secrets to each other, this matter is for lazy, idolers. Can you explain what does that mean?

R. What for? It's not so important.

S. Okay, so I want to ask more maybe about how I feel. If I were in such a state, which is called trash, waste, and I realize that I have to go back to the society, to the ten, maybe take a new role on myself but internally in my heart I didn’t yet do any internal transition. What should I do in that state?

R. To make an effort to do things by force and pray for the Creator to help. There is nothing else you can do, that's the correct repentance.

S. Actually, I don't go back to the previous state, right? It’s actually a new state?

R. Yes, it's always a new state.

19. S. (57:27) He talks here about how we take away from a person the taste in life.

R. Right.

S. If I understand correctly he saves him by building for him, for himself, vessels of the taste in Torah and the taste in Mitzvot.

R. Right.

S. So he prepares for him the taste of Torah and the taste in Mitzvot. He also breaks it down into the light of the Creator and if I understand correctly.

R. I'm not sure if I understand correctly, what are you trying to ask?

S. What are these differences in the taste? How can a person distinguish between these tastes? Sometimes he doesn't feel any taste of life, then he has vessels with new taste. How can he distinguish these tastes?

R. In the vessels that awaken in him. By the upper light there are new vessels that awaken in him and then in them he feels flavors, tastes..

20. S. (58:44) If the feeling of darkness for me is that I have no connection with the upper one and also I don’t feel the deficiency of a friend so that I can ask for it, so I can’t also ask from him. He writes to us, the darkness and light are never separated, so what is light in that state that I have now?

R. I didn’t understand.

S. I feel that I cannot turn to the upper one because I don't feel the friend enough. I don't feel his deficiencies so that I can ask for him, so what is the light in that state?

R. A force that I will be able to request people to grasp on from action together with them.

S. Meaning for sure that he exists in that state?

R. Yes.

21. S. (59:39) Throughout the work of the ten, the ten can detect if I am now in the state of descent or ascent even before I even felt it or experienced this state. There were such states where the ten said to me, watch out, pay attention, but how do I first of all open my ear so I can hear the ten, and how does that turn to a person so he can accept their help?

R. This we need to be in such exercise all the time, but the ten appeals to a person and a person is incorporated in the ten..

S. It appears as though always I never truly manage to hear the ten. I don't manage to get help from them, I demand from them, I pray for them, but they come they want to give you all the good but you are seemingly opaque. How do I open myself up to them?

R. Do all the forms of connection with them you are capable of and then you will begin to feel what you couldn’t beforehand how now you can feel and receive from them.

S. The matter of the seat of the scornful, does it depend on a person? I enter the ten now, I can turn it to be a seat of the scornful to me or a society of Kabbalists?

R. Right.

S. How do I make this switch?

R. In your subjugation.

22. S. (01:01:35) He writes here that if a person feels some flavor in the work that he takes as support, he immediately falls in the work, so what to do with the taste, the flavors? How to not take them into places? What should we do with them if a person suddenly feels flavor, taste in the work, what should to do?

R. No, if there's taste, the flavor, it's not bad, it depends on how he takes his taste and turns it into something that progresses him.

S. How to do it?

R. The answer is the same one, in connection.

S. He also says that you have to go back to faith. Is their taste in faith? Should we look for or faith has no taste?

R. What do you mean he doesn't have or has taste?

S. He says that if a person feels some taste in the work and he falls he has to go back to faith

R. Right.

S. So taste is one thing faith is another, maybe there is taste in faith or it's a different taste?

R. In faith each time there is taste. It depends from which state you are rising from.

23. S. (01:03:10) About this part at the end of the article where he explains what is written in Psalms it's amazing, it's like Psalms for Rabash, its guidance for work. In the beginning he explains you need to overcome from the left side from the council of the scornful from the wicked from the Council of the wicked and from the right and then he takes support from there but he gets this taste?

R. No.

S. So what is the seat of the scornful? Seemingly when he overcomes both the council of the wicked and the questions of who and what and then he shifted to the right and then he didn't stand in the path of the wicked and the sinful. He didn't take that support. He remains in faith. Another destruction comes to him which is called the seat of the scornful which is the reason for the descent. So what is that?

R. What is the seat of the scornful? The seat of the scornful is the sensation of lightheadedness, that Rabash describes it ruins everything, levity, and thus anyone who is not taking his states seriously that's called that he is in the seat of the scornful and of course he cannot get any benefit from the state.

S. What exactly characterizes this levity and what is the kind of levity that speaks about. It's not about making fun?

R. Levity is not necessarily just joking around it could be the opposite, but levity refers to this that he is not sufficiently capable of scrutinizing what he is activated with. I don't know how to say it, he's not making the effort to take seriously that same attitude that is towards him from above. I don’t have sufficient words, but you will feel it. Each one has it.

24. S. (01:06:40) The seat of the scornful or jesters is that I disregard the signs from the Creator and I don't take seriously?

R. Yes, of course.

S. Can we say that the work in connection towards the 10 keeps me in faith?

R. Work in connection with the 10 protects you from everything, from everything, you don't have to get into all sorts of private things. This tendency, this work in the 10? It itself brings you all the private states that you need to correct and connect them, put them together, assemble them in order to put together a whole vessel.

S. So is it correct to see the whole of life that I'm simply outside of the connection or going towards connection?

R. Yes yes. That’s it.

25. S. (01:07:49) Is it possible to distinguish between the state of darkness or light other than through the 10, through the spiritual society? How can I understand that the Creator is teaching me through corporeal life also?

R. Even that it's through the corporeal life, it is clarified and corrected only within the 10. If you are within the 10, that's it already and from there you need to see all of your states.

S. Why do I forget to hold onto the Creator and everything that I go through? Why does it happen?

R. It's possible that you don't have sufficient support from the environment and you need to do exercises that you justify the Creator, that each time you ascribe what's happening to you to him.

26. S. (01:09:14) In the beginning of the article he brings it a quote from the Zohar about the morning and the evening in relation to Malchut and ZA and that it was morning and it was extended from the son of the light which is ZA. Later he explains about the presence of the Creator, he says how do we reach that in the group for each and every day and such relations between the Malchut and ZA?

R. You need to discuss it more among you, very simple, just talk among yourselves more. Each time if there is a question or problem that arises everyone should talk about it.

S. As a result of such talking we can have such a relation on such degrees?

R. Not immediately, but you will reach it.

27. S. (01:10:25) This state of when the day is replaced by darkness, it's a state where a person is on the right and also on the left, so I want to ask about this, a person should only be on the right or only on the left or he can be all the time in both of these states?

R. Let him try and you'll see.

S. Let him try?

R. Yes, try to be in both states and one state and the other state to be more sensitive to what's being done to him.

28. S. (01:11:17) What characterizes the darkness just before the ascent?

R. We already begin to feel that he is the cause for the ascent.

S. How do we strengthen faith?

R. By connection with friends.

29. S. (01:11:48) There are two states that someone has described before there's a state where he has the connection with the Creator while he is in the state of darkness. There is another state where he doesn't have a connection with the Creator while he is in the states of darkness, so my question is; what can we learn from these states and what is the Creator want to teach me?

R. If I have darkness but I feel that its source is the Creator, then it is no longer darkness, rather it's on the path for correction.

30. S. (01:12:44) You said before that a person could get out of every state that he is in, however, the problem is with respect to time. How can a person shorten the time that he has in a certain state?

R. Only from his intense connection with the society.

S. And even increasing connection even stronger than before, that he doesn't have to give more effort?

R. Yes, then he will hasten the time.

31. S. (01:13:25) It says in the second paragraph from the bottom, now he no longer needs faith since he already has some basis, and he already falls from this degree. What does it mean to replace one’s basis of reason with the basis of faith without using this basis of reason?

R. This overtime a person will begin to feel how he can work with these discernments, but not that he does it artificially as if he is changing some car gear.

32. S. (01:14:20) In the article it says that the seat of the scornful are the jesters and they take care of others. It's written in the last paragraph, in the seat of the scornful these are people who don't take their lives seriously. Every moment of their lives is precious and they sit and think of other people. The question is should I worry more about my own life or the life of others?

R. The seat of the scornful or the jester are people who think they are connected to all kinds of sources that influence them except for the Creator. That's called the seat of the scornful. Then they turn to all kinds of instances, all kinds of reasons, in order to organize better states for themselves instead of turning to the Creator, that's why the seat of the scornful is the worst.

33. S. (01:15:57) About the quote, “A happy person is one who didn't follow the Council of the wicked.” If a person knows that now he is getting doubts he feels that he is about to fall he identifies a state and he doesn't enter that state. What is this principle of advancement where a person can seemingly advance through the descents?

R. If a person knows in advance that he might fall, and he strengthens his connections between him and his environment he can already prevent his fall and in this way, he can advance.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Denní lekce١١/‏٩/‏٢٠٢٠(Afternoon)Part 1 Vztahující se nad Rozumem

Part 1 Vztahující se nad Rozumem

Vztahující se nad Rozumem

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Denní lekce١١/‏٩/‏٢٠٢٠(Afternoon)
Part 1 Vztahující se nad Rozumem

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved