Morning Lesson November 02, 2022 Transcription

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

Part 1:

Rabash. Article 39, 1985. Hear Our Voice ("We will explain this according to our way". start with: "Since we are born"

1. Rav’s Introduction: It’s a beautiful article, a very good one. Rabash wrote it in the beginning already, of the study with us and I think that we need to read it in its entirety from the beginning to the end. Let’s hear what he writes and let's try to hear it together as the article says, hear our voice, our voice together as one and if the Creator hears if we’re capable to somehow connect our voices then what we expect will come out of it.

Reading “Hear Our Voice” (01:08)

2. R. (27:16) Actually the article itself is not difficult, it’s not confused, it just goes along a single direction and it follows this direction with questions et cetera so, let’s begin.

3. S. (27:37) How to aim myself correctly to Lishma, with what actions, in what way to focus myself? That’s what it’s talking about in the beginning of the article.

R. In the direction towards the right goal begins with us nevertheless having to get organized in a group to be as much as possible as one man in one heart, not a single individual works operates but rather the group operates as much as it can but it doesn't matter how much it can because that the Creator already gives them an opportunity more or less by the fact that they try to be in this direction meaning the vector of their development they see it going towards connection and out of that connection that they want to achieve, even if they do not achieve it, but out of this direction that this connection they then want to turn to the Creator this is the right direction how much can we be in this effort? As much as needed in order to achieve the final goal. Everything is resolved along the way, we will solve everything along the way, all the problems, questions, misunderstandings and conflicts everything is in the connection between us and from us to the Creator.

There isn't so much here to get entangled with this is what I am saying this is how it is written in all of the articles and the more we will read it we will see that they’re not saying new things. What we discover inside of these efforts in from the connection between us to the connection with the Creator in these two steps that we need to take, what we discover in them these are new things because there is the revelation of the connections the worlds, truly a new reality, however the actions themselves the process itself is a very short and simple process. The fact that we do not know what connection between us is and what is connection with the Creator means our connection this is something that we have to practically open up and get to know it and implement it.

S. It is written here that the body does not enable you to work if you have such an intention so the body makes it difficult for you if you want to reach Lishma and when you already reach Lishma.

R. Our evil inclination was created in a very special way so that it constantly tells us where we are not capable of advancing and that in these places we have to turn to the Creator and what exactly to demand from the Creator this is why the evil inclination is called help against Him, against the Creator, that it is constantly telling us about the flaws that we have in a connection between us and in our appeal to the Creator et cetera. This is why it is written that the angel of death is destined to become the holy angel after it finishes its role after it helped us to see all the flaws along the way then we specifically with its help reach the purpose of life.

4. S. (32:26) How do we make the prayer when we want to reach Lishma? How do we make that prayer honest like Rabash writes in the depth of the heart according to the degree of suffering not just because it was written for you to do so?

R. This comes from above as an answer for the prayer. You simply need to ask begin with asking like a baby when it cries and we understand that it’s crying, it’s crying for no reason, it's not that it wants it but it just feels like it and it just nags and nags and it doesn’t let us rest with its crying and it the kind of crying, you know “aaaaaah” artificial crying, this is how we should also learn that we should with whatever we can to constantly turn to the Creator all the time.

Kabbalists even as we read already they would even set a time when now I'm going to pray and then him and then him and then him, how is it possible to work on the prayer according to time a prayer should be an outcry from the heart right? If it’s an outcry from the heart then I can cry according to the hour. How can I be? It’s like with the ….. it is written a ten in the morning I need to perform an act of heroism how can that be? This is done according to the opportunity according to the eruption but this is how we should do it. Constantly be ready constantly be with an appeal something that we hold on the side if we’re not engaging in a prayer right now but nevertheless we gather and gather and gather all kinds of crumbs like that from our emotions our thoughts and later on we connect them together we gather them into an appeal to the Creator into a prayer.

S. That’s exactly what’s not clear because in the article Rabash put very clear boundaries between these two states of Lishma and Lo Lishma as if there is an abyss between them. This distance is very blurred between them, it’s very difficult to be aimed to Lishma and it’s not clear because it's as if once you decided to be in Lishma and now you're in Lo Lishma and that’s how you remain, it’s hard to hold on to.

R. It’s hard for us to grasp to depict to establish what exactly LishmaI means. Then to be aimed we need to try to be aimed towards this as much as possible and if you detect that you a long time ago already fell from Lishma to Lo Lishma then once again you come back to it as much as possible and the most important here is how much the entire group is in the same direction.

5. S. (36:36) How can I overcome the fear of reaching Lishma?

R. I understand you because you have no feeling of it. You seemingly lose what you have and you’re going to do something in which there is no life no vitality, what do we have to do, to speak with her friends and to read more about the importance of Lishma that’s it, meaning Lishm is for the benefit of the Creator and Lo Lishma is for all other purposes, okay?

6. S. (37:54) It’s not clear what is this technology of the work with the evil inclination, it’s very subjective. It speaks here through different nations, is that a metaphor?

R. The evil inclination is in all the people that want to come closer to the Creator and have yet to find the correct direction. In order to bring them to the right direction towards Lishma the desire called Lo Lishma operates upon them confuses them spins them and then they start to understand that from the darkness the light from Lo Lishma to Lishma.

7. S. (38:54) There are three points here that are very important. The first point is when a person sees that he is advancing in the work. The second point is the opposite, he sees that he’s regressing and this seemingly strengthens his prayer and it brings an even deeper prayer from his heart. The third point he calls it that the suffering from the evil inclination is the reason for the prayer. If you could clarify all of these points.

R. I don't think there is anything to add here because it’s truly that way only the disappointments, the disturbances, the failures, those are the ones that push us to prayer that’s clear? That’s why it’s very nice that a person starts to get disturbances along the way because this specifically guides him correctly to the goal each time from every side.

S. It turns out that the lack of results is something which is really good, it strengthens the prayer? And when I suffer from the evil inclination is revealed this is the only opportunity at all to get closer to the prayer as a condition?

R. Yes.

S. So how seemingly I have to go through the crisis in a deeper and deeper manner, I must do it. I have to go through it in order to reach the prayer, I have to go deeper into crisis, it’s good?

R. Yes.

8. S. (41:02) In the work in Lo Lishma as we feel it and understand it, how do we know if we are advancing towards Lishma? According to which criteria?

R. According to how we scrutinize towards which purposes we need to be aimed.

S. In the beginning of the article Rabash speaks about the prayer and he says that the Creator will hear our voice. What is our voice?

R. That is exactly what stabilizers within us in our will to receive in our common will to receive, called the voice of our soul, with which we turn to the Creator and ask Him through our appeal of our common prayer what we want from Him. We disclose to Him our state and what we want from Him and how we want Him to create our next state, okay?

9. S. (42:45) In what exactly is this examination summed up in which as a result from it I discover that I am not successful and then I turn to pray?

R. To the extent in which I and all the friends are in contact with the Creator. We want to turn to Him and we want to feel what we receive in return from Him, that’s our examination. Whether there’s a connection between us and the Creator, okay?

10. S. (43:30) I want to ask about our work in the ten to strengthen each other because I see that individually we have the strength to do some work but together to make some effort we don’t have the strength. Friends die around us and we just let them die instead of caring for them and doing something, calling an ambulance and trying to resuscitate them, we don’t really want to do it. It’s very difficult, seemingly we simply go on, we shut her eyes and simply keep going and each one has to find forces within himself in order to hold on. It’s very difficult and it takes time and we have the strength to go on vacation or…

R. This is very difficult because that’s not your work, your work is in prayer, in prayer and nott in external actions with a lot of wind, you understand?

S. When we speak and…

R. Talking can also be just talking, we talk short and inside constantly brewing in each of us within him.

S. So the prayer should be according to the clock? The prayer doesn’t work if it’s according to the clock.

R. Also according to the clock, also according to the clock so that you will see how you cannot be in this persistence.

S. This will help us to grow stronger?

R. This will help you yes certainly.

S. Okay we will pray that it will help.

R. You’re praying for this to help, yes don't laugh, you need to work within the framework you’re in for the time being and you’re in this world that’s why don’t laugh about time and all kind of actions and also corporeal actions that you must activate in order to come closer to spirituality.

11. S. (46:05) The greatest fear in the war with the evil inclination is that it gives me the feeling that I'm going for Lishma when I'm actually I’m even losing Lo Lishma, so what is the action that I to be meticulous in doing so that the evil inclination cannot confuse me there?

R. Continue.

S. Continue with what?

R. Wanting to enter Lishma.

S. Can you make it more specific? What do I check inside of me?

R. You examine the extent in which you could do actions in which you will see only your action, the operating of your desire, but not the goal. The goal you don’t want to see that you're succeeding in bestowing and connecting friends and bestowing to them, that not.

S. So to clean the action,to clean it,just the action itself?

R. Yes.

12. S. (47:19) If I understood correctly, having such a duty of prayer in the ten it can help the ten advance?

R. Yes, yes. Without pressure I'm telling you don’t pressure others, only yourself.

13. S. (47:46) He tells us here that we, thank God, study and pray and we have no rule over the body so it will disturb us, what does it mean that we study? We study our evil inclination together?

R. Yes of course. What else do we have to learn but the evil inclination?

S. So our switch is that we constantly say we always say that the Creator is good and doing good. If He created the evil inclination we have to bless Him for creating the evil inclination because without it I cannot reach wholeness.

R. Yes of course, we are blessing for the evil inclination that the Creator gave us so that upon it we can advance towards the Creator.

14. S. (48:36) This sounds as though there is some need or guidance to pray without expecting any results.

R. Why? There’s no such thing without expecting results even if I pray and say that I don't want a result that’s also a result.

S. So the prayer is, what is the prayer for then? Such a prayer, what is it for?

R. On what you want. Scrutinize alone with her friends.

S. When you say results, is that externally or what?

R. You need to scrutinize this sir.

15. S. (49:29) I want to ask again, the hatred is against the reception for myself is that Lishma towards Lishma?

R. Yes.

16. S. (0:50:03) You said that that the disturbances that appear before us, they help us to more precisely do our spiritual work because they truly point at those places where we have to invest our force in, but from the article as it seems it turns out that the disturbance can appear for two reasons either because I wasn't able to persuade my egoism and I started to work in an imprecise manner, not for her sake so I am working not precisely. This is why my egoism is lazy and it brings me disturbances accordingly. All the disturbances come because somewhere I was able to guess and to be precise and I already started to work for her sake. And out of that my egoism now responded and it brought me these disturbances… How do I understand the disturbance that appears before me if it is the one that comes out of the egoism as a result of the fact that I was unable to persuade it in the state of not for her sake or because I was already able to feel to have some feel for Lishma.

R. I understand you but in such a way you will not find it. You will not be able to reveal before you a system that is deterministic and clear and very logical in which each thing is connected to another and this is how you would advance with the questions and the answers, in a truly, it is like in mechanics when you have a certain mechanism. Certainly eventually you will reveal everything and know how they are connected and everything. …but for that you need to enter into psychology and to all kinds of forms of connection that are endless. It would be easier if you simply take a few simple principles and go with them and enter into spiritual life just like we are entering this corporeal life and here too we have forces of father and mother, the environment which educates us that is how it is in spirituality as well.

There are forces that educate us and it’s not that we are still babies in spirituality. We are already trying to clarify them and sort them, that this is from here and that this is from that and this is because of this and because of that. It is not an easy or correct way that is what I think… And you the whole time the desire for scrutiny for building the system is before you so that you will be able to build it, know it and then use it and to manage it and succeed in it and it does not seem to me that this will eventually succeed.

Continue for the time being, see.. but it seems to me that you will succeed more if you connect to this more ..more feelings. Simply enter in words just like we enter this world. A baby does not know the nervous system, he knows that he has to go into connection between all the things he has and get along with them and then he builds and builds relating systems. He doesn't come to learn them. Although he learns not for that, but for the correct use of what's before him. Well we will talk more about this. Think because this could stop you.

17. S. (0:56:12) If the prayer is an eruption how do we reach a common prayer, a common eruption?

R. When we see some problem before us and it is a common problem then we each from his heart raises the prayer that deficiency, that is how we advance towards the truth.

S. It’s unclear how do we do it together?

R. We need to scrutinize together the problem that is before us, like before a group. We want to make some sort of step forward and that it is each his own personal step that he is taking but nevertheless, it’s a step of all of ours.

18. S. (0:56:36) Can one say that the function of a prayer is to create a connection between the 10 and the Creator?

R. Yes, of course.

19. S. (0:56:54) He warns us not to be like the German Jews, the cleanness was more important for them than reaching the goal. How is it possible to be careful, to be cautious of such a danger?

R. Be cautious from such a danger by raising the importance of the goal all the time and it doesn't matter what deeds we need to come to there.

S. It says that they need to be liars to promise to the evil inclination that everything is okay and we’re not going to go there but we do go there.

R. The main thing is to get to get to the goal.

S. (0:57:29) Along the way we go through ups and downs in order to reach from Lo Lishma to Lishma. The question is how does the person's lack change or the goal that the person is working for when he already comes to Lishma (for her sake)?

R. To the extent in which he wants to be in bestowal to everyone and to the Creator from his desire to receive more and more internally in him. He sees himself capable of doing so, but day after day week after week when it is important to me to be even closer in our heart, in my heart to the friends and the Creator in which he becomes capable of feeling this system of connection between us and the Creator and it comes from that.

S. When a person is going through many ups and downs, has sorrow because he was not able to hold onto the greatness of the Creator and the group during the descents, can this lack bring him out of Lishma?

R. Yes yes, this deficiency actually stabs him from within from below and kind of helps him. Where am I, how did I fall, what did I fall for, that is clear to him, in order to rise again. All of this helps him to be more organized towards the next state. From this fall he builds a new state of a new attitude towards the ascents and it is called that specifically through the falls, the descents we build the screens.

20. S. (01:00:38) Rabash brings here this quote that in the future the Creator will slaughter the evil inclination before the righteous and before the wicked. So what is it?

R. Let us advance to that. We are still far away from that. That is at the final correct.

21. S. (01:00:56) Here in the article he brings an interesting allegory about the German and Polish Jews. He says that the German Jews were so clean because they do not want the intention that is not clean and that there is a danger in that because you cannot see the intention in them, maybe they are in Lishma, so when I see someone whose face is clean should I imagine that he is in Lo Lishma?

R. No. First of all this does not belong to the externally. Today it is not at all like that but we feel it. We feel it according to behavior and attitude. As much as the Hassidim (righteous) are more dirty and closer to the wisdom of Kabbalah compared to those who are resisting, which are the Germans, the jews from Germany who are pure and beautiful and arranged. Up on them you can really feel it. As one who notices his internal state he doesn't really pay attention to his external state and vice versa. Therefore it turns out that the attitude towards the internality with the Polish Jews was more important than the relation towards the externality than the Jews of Germany had. That was that kind of division because of the split because of the education.

22. S. (01:03:29) We read in the article, he also explained that in a state of a descent and disturbances, specifically then the prayers are a lot better, especially when we reach despair. But I also wanted to relate to it, that specifically when we are connecting and in such a complete and good connection, then it is a lot easier and it flows to ask, and it's good to ask for the friends. Maybe you can relate to that?

R. I've got nothing to relate to here. You said it right and correctly. The question is just how to get there.

23. S. (01:04:45) What enables us to take off the clean clothes and feel the evil inclination in order to reach the cry for correction?

R. Only the importance to come closer to the friends. Where together in the mutual connection between us we come to a connection with the Creator.

24. S. (1:05:24) In relation to the Polish jews, how is it possible to deceive the evil inclination by telling myself that I'm not going to go for Lishma but I’m actually going to keep working?

R. Our evil inclination doesn't know doesn't understand and see and feel what is in our heart. I can perform all kinds of actions, external actions, and be with opposite qualities in me, and vice versa and this is how I work against the evil inclination.

25. S. (01:06:23) If the work in the group intensifies but in corporality we have problems, how can I get rid of thinking about those problems?

R. Look at the friends and learn from them. And learn from them.

26. S. (01:06:58) What does it mean to hold on to Lishma in the ten?

R. It is something very important and great and exalted. We all, each of us, need to try to reach to be in order to bestow to the Creator in the ten and to rise each above himself towards the others in the ten. And to hold on to the connection between us where we rise to the connection between us, above us, such that there will be room for the Creator between us and for him to settle between us and be understood between us. We just need to not lose Him, otherwise we will miss Him. This way we are advancing. Along the way we have a lot of ascents, descents, changes of state. But the main thing is that we watch over how we connect between us in a way that we will feel the Creator.

27. S. (01:08:35) It is a wonderful article and reading it all the way at once aims you to pray throughout the articles. It closes it to us from all direction and doesn't give us a place to run to except for prayer. Can we read more of such articles like non-stop so that we can be able to pray more when we are all together in the lesson?

R. That is possible under the condition that there are suitable articles for this and besides that it leaves you an opportunity to meet again and read again together. So within the 15 minutes you go over the article and then you can already work on it. I think it is important, even necessary.

28. S. (01:09:47) When does a person criticize, there is a complete paragraph here about that a person finally thinks about when will all of his work reach for the sake of heaven, when does one do this self-examination?

R. There is no such thing as ‘when’. When he in general asks about his work then it is a general question ‘when will my actions come to the actions of my forefathers?’

S. Our work during the day, our daily routine, or in the lesson is constantly, I do not have to check myself. My whole inclination is outwardly, so when do we go back in and check what do I have in my basket?

R. This is an internal thing. Usually it also comes from the reading of the article in common. It also comes in an internal way, when a person asks, when a person comes and gets new discernment. Such questions that a person asks bring him to examine his states, his stature. I have nothing else to add here. If you were to ask me some question that is concrete, specific, then I will say more.

29. S. (01:11:51) Sometimes we cannot feel the necessity to reach Lisha and Lo Lishma seems sufficient to us. How do we get to such a state?

R. Continuing in the same effort towards connection, friends, and pushing all of them, the whole group, to the Creator, to the connection with the Creator, we attain everything that way. Just do not leave and in all the changing conditions, for or against, doesn't matter which, we want to collect all the friends and push them towards the Creator.

It is this way each and every friend on his behalf and this is how we advance. There are many examples from the animal world of how mothers collect their offspring and push them in a certain direction. So there are those who walk behind their mother, truly in line. There are those that move forward in front of the mother. If you saw especially when they are in the water, like ducks and such things. So there is a mother and ahead of her there are like five or six little ducklings that are kind of swimming in front of her. So they are in front of her. She is behind them, she sees them all and they all know she is watching over them from behind.

30. S. (01:14:48) What does it mean to push the friends to the Creator, what is this pushing?

R. Pushing means that each one needs to be responsible for holding on to this connection between everyone and how he himself brings this connection towards coming closer to the Creator and that is how each one is. This is practical work that we need to do. I feel that you are advancing to this from day two the day, getting closer and closer and you are able to realize this.

31. S. (01:15:30) To continue this discussion and sharpen it more. It says in the end ‘we have not forgotten your name’, how can you bring it forwards that you do not need to wait till the end, that you are constantly in the thought of the Creator, wanting Lishma?

R. Together. Together. Only together.

S. What does it mean to be constantly in the thought of Lishma by being together?

R. Lo Lishma means a lie. I do not want to be in that. I want to see the world only through the connection of friends, aimed towards the Creator because this system is the only correct system.

S. Does Lo Lishma exist then? Because there is only for Lishma.

R. No. Lo Lishma exists as the foundation of all the Lishma, for the Creator’s sake. There is an article that to the extent that we think that Lishma is great, then Lo Lishma, not for the Creator’s sake, is even greater.

32. S. (01:17:40) Our ten is now going through a difficult period of time, for a long time now. We have a hard time reaching the morning lesson we've talked about it between us and we do not know how to work with it. What is left for us to do on the level that we are in, in order to get back to the spiritual path?

R. You need to connect to those that are taking care of you, those that are here. Who are they? (response from reader). So connect to the heads of languages. And I ask the heads of languages to connect to them and find out what can we do to help. We cannot send them a desire for life, or the wisdom of Kabbalah, for connection. We do not have such a desire that we can send by email that they can use it. What can we do? Maybe they are lacking some equipment, some books, maybe more connection with people that speak French or English, there are those that are among them as well. In other words, we need to see, so I ask anybody who is related to this, they should connect Africa One and take care of it. Then we will hear in a few weeks how this situation has changed.

33. S. (01:19:50) How can we as a ten say, as it is written here at the end of the article, ‘that we have not forgotten your name?’

R. After we finish all the work then we must certainly have that feeling that we have not forgotten your name. We will be able to do so. We will have such a feeling that we have in fact strengthened ourselves to be adhered to with the name of the Creator and we have not forgotten. So what does it mean that we do not forget your name? That the same YKVK, the general structure of the corrected desire, will be revealed in us, clothed in us and through it we will begin to feel all of the system of the world, all of the general system, and the Creator that fills them. That is called ‘we have not forgotten your name.’

34. S. (01:21:19) We see that specifically the power of prayer is what gives us strength but somehow after we raise the prayer the power puts us to sleep. How not to fall asleep?

R. Try to care with a force of the prayer for the organization of the group and then you will see how you are still lacking new discernments and sharp feelings.

S. You see that at any moment you try to connect to the group and pray. There is some measure of success. There is joy and then the request disappears. It is like what it is written here at the end of the article.

R. Okay, fine. So what? Do you want it to stay?

S. No. I want the prayer to get sharper.

R. So you sharpen it.

S. Me?

R. Of course. A prayer is the work in your heart. You need to awaken the heart. You need to feel in it all kinds of discernments and advance that way.

S. But the true prayer comes from the bottom of the heart. It is a state of the greatest darkness. I’m suffering. I’m tormented.

R. If you are suffering then your heart is not dead. Then you are feeling suffering. Then from the suffering start raising the request of the Creator. What do you want the result of this suffering to be? Do you want the suffering or are you grateful to Him the suffering is aimed towards the Creator. Then the suffering will disappear. So instead you want them to turn into points of contact, of clinging to the Creator.

S. That is my first question. You come to that first hold and then you are happy and you forget about the prayer again. The request disappears. How to hold on to it?

R. To scrutinize the true deficiency. That it will pain you more than prior, where all external deficiencies. Then you will remain with the correct deficiencies that you have now, which you will demand for them to be realized.

35. S. (01:23:55) I wanted to ask two questions about the evil inclination. You said that the evil inclination does not feel what we have in our heart, that you can lie to it that we are not going to Lishma and we are staying in Lo Lishma. Can you explain that?

R. The evil inclination brings us to Lo Lishma and Lishma, this and that. The Creator created only the evil inclination, not the good inclination. And upon the evil inclination, according to our request, comes an illumination from above, bestowal from above, and then part of the evil inclination becomes a good inclination. Until we don't correct it entirely, all of the evil inclination becomes the good inclination. That is how we need to work.

36. S. (01:25:00) What do you recommend, to have a summary at the end of the lesson, or to read the article again?

R. To read the article again together.

37. S. (01:25:48) I got lost a bit. Sometimes we read easy articles, sometimes tough articles. From your experience, how did you learn about that state of Lo Lishma to Lishma? What did Rabash recommend to you?

R. I took the printed text and I started translating it word by word. Then I threw out the translation and started learning the words in Hebrew. I would mark up parts of the text and the relations between the different parts, that one stems from the other, or that the one asks about the previous one, and so on. So I examined the structure of the text and then it was easier for me to see how it was written, how the person who wrote the article thinks. Later on I, more or less, understood what it speaks of, the goal of the writer of the article and so on. In other words you need to work with the article. It needs to be translated, and after each and every one of us you receive it, translate it, and read it. When you read the article in your own language then you have a completely different perception of the article.

38. S. (01:28:15) Is it true to say that the disturbance comes not to in order to look at the disturbance itself but to clarify the intention in the prayer because I'm not being precise?

R. Yes, correct, it is all correct.

39. S. (01:28:39) In the struggle where Israel decides to grab hold of the upper one like a child to his mother, are we still under the control of the crew of the world or are we independent?

R. That is the nations of the world that are within us and they do not disappear until the end of the path more or less.

40. S. (01:29:14) The study of the article made us change our perception of the reality, it gives us something deep, but the problem is also putting us before our nature and is afraid to let go of corporeality. What can we do when we are before this huge thing, the decision between corporeality and spirituality to let go of corporeality and enter spirituality when we are faced with the decision, what can we do?

R. When a person enters spirituality he does not lose the corporeal world, we have such an article. That a person thinks that he is rid of his relatives. Shamati 4. Do not fear, you are not losing this world and your connections with the rest of the world in your profession and in everything else, no, nothing. Only in your feelings when new things are accumulating and it seems to you that you are going towards a system where you are disoriented, but you will be oriented better, clearer, safer, both in our world and the upper world and you will succeed more in both of them.

S. I find this work does not happen inside of me, it takes place inside the ten. We share that heaviness and we enter that state where before us is that feeling that we are not able to take it and carry it out?

R. Try and take each one as much as you can each one of us all together and you'll see how easy it is in each thing that seems to us difficult, it is until you take it and you want to raise it, as soon as you raise it, it becomes easy. It is like something that carries itself, you do not need to carry the heavy suitcase but when you carry the suitcase then you suddenly feel that it is like a floating balloon which is really pulling you up in the air.

41. S. (01:32:46) Can you explain the last excerpt in the article? He writes that although the Creator remains in us and not what is in the Creator, these are things that I don't have clear. Can you explain that?

R. We have to read two paragraphs: It follows that the main thing they want is to uproot Israel's faith in the Creator. These arguments separate him from the Creator, a person so that he cannot connect to the Creator to adhere to the life of lives and feel the taste of spiritual life.

This is why he says that although he hears each day the spirit of hearsay as it is written, why should the nation's say where is their God but we have not forgotten your name. Meaning I still remember the address to turn to. That is although only the Creator is left within us and not what there is in the name, since they cause the name that stays in us to be dry and tasteless, still we have not forgotten your name. This is why we ask please do not forget us, meaning that he will give us the strength to approach Him so that we can attain what is contained in the Holy Name. What are you asking?

S. What does it mean that I still remember the address to turn to and what does it mean that only the name remains on us and not what is in the name?

R. From one degree to the next I lose the previous fulfillment and clothe in the new vessel and attain a new fulfillment. These are things that we all experience together, each and everyone and all of us together.

S. It turns out that we have a disturbance where you do not remember the address, why does he write that he still remembers the address?

R. Because the general state remains and the general fulfillment changes.

S. What is it when he writes, please do not forget us?

R. That is our prayer that we are afraid to be separated because we are now receiving a new deficiency.

S. The Creator can forget us?

R. We have such a feeling. Why have you left me and so on, we have such states, that we feel that the Creator has left us and then we have nothing to do, we cry out and weep.

S. But he never really leaves us, what is that feeling?

R. What does it mean not really, this is what we feel that it is real. Look at a baby, if the mother left him and went for a half a minute to a different room he cries and gets into these tragic states of crying, it seems to him that he is being left alone. It is like livelihood has been taken away from him. This connection with life he only has with his mother, that is what we feel. We need to reach that and feel that, but we have not forgotten your name, that we are constantly aimed toward Him and though everytime we experience all kinds of states in the work towards Him even though every time we experience all kinds of states.

S. How can we help one another to remember it?

R. Specifically we need to feel that we're holding onto one another because without it we will not have the foundation to determine the new name.

42. S. (01:38:16) In the text there's a part that says that the person has to believe, does it mean that a person has to imagine something and what does he have to imagine?

R. He clings onto it and this force governs the entire world and he wants to be connected only to that upper force, this force of bestowal. To the extent it bestows it will be connected to the upper force which is best 4 switch of the year's best and that is all and to the extent that he explains the connection between to that extent he will feel the connection and will be able to reach him to single system.

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Tägliche Lektion2 נוב׳ 2022(Afternoon)Part 1 Baal HaSulam. Shamati, 4. Was ist der Grund für die Schwere, die der Mensch in der Annullierung vor dem Schöpfer hat?

Part 1 Baal HaSulam. Shamati, 4. Was ist der Grund für die Schwere, die der Mensch in der Annullierung vor dem Schöpfer hat?

Baal HaSulam. Shamati, 4. Was ist der Grund für die Schwere, die der Mensch in der Annullierung vor dem Schöpfer hat?

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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Sign in to like, save and subscribe to videos

Tägliche Lektion2 נוב׳ 2022(Afternoon)
Part 1 Baal HaSulam. Shamati, 4. Was ist der Grund für die Schwere, die der Mensch in der Annullierung vor dem Schöpfer hat?

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten