*This transcription is made from simultaneous translation which leaves possibility for errors.*

*Morning Lesson October 25, 2020*

*Baal HaSulam. "Study of the Ten Sefirot" (TES). Part 1. Ohr Pnimi #4*

*Reader “Items 155 156 Introduction (00:01 - 3:04)*

25. S. He's talking about understanding, what does it mean to understand in spirituality?

R. To connect, to connect to what we learn in such a way that it will influence the will to receive and the light that influences the will to receive gives me, gives the desire to receive an impression which is called understanding.

S. What vessels do we measure understanding with?

R. Inside man's desire that is connected with the desires in the ten, inside one desire alone you cannot grasp anything because everything is clarified only in the connection between the tens. When you have many desires and they are connected somehow the Reforming Light comes then you have a combination or an amalgamation of ten desires and you understand what the Creator wants to tell you, you continue a bit more forward and the states between these desires change and shift and you understand from these desires that just changed by the study, what the Creator wants to tell you, next you take another step forward in connection and again your relationship changes and again new Reshimot are built and you understand what the Creator is trying to give you, the Partzuf, the ten, like a book where you see what the Creator wants to give you. That is how it works.

S. The Hitkalelut how do you measure this within the tens?

R. I can't speak about it right now we are very far from it, even inside the ten there's no connection before you can start in the ten, don't fantasize , I'm a very reasonable person if you're in it you are if you're not I don't like to talk about such things.

26. S. (6:08) At the end of the first paragraph when it says from the great desire and the longing to understand what they're learning they awaken the lights that surround their souls?

R. You don't understand it in the intellect but from the expansion of the light in the vessels it's not in the mind, the wisdom of Kabbalah does not clothe in our intellect, you can read about it you can remember things you can think that you understand them, but in your corporeal mind you are not connected to true matter or true actions.

S.

R. The true matter is the desire, true actions are the changing in the desires in the direction of greater and greater bestowal. Then in the changes between them you understand what the Creator wants.

S. Baal HaSulam writes here that specifically from the great desire they awaken the light so in the ten how can I understand if the desire and the yearning that I have are strong enough in my ten?

R. You never forget about it, day in and day out, that is it that is the meaning of a strong desire very simple.

27. S. (8:13) Here he is talking about why the Kabbalists obligate each person, he's obligating each person, he's speaking about us?

R. Yes, any person who has a desire and an inclination towards attaining the Creator.

28. S. (8:41) To study how the Kabbalists direct us, it sounds like I need to take my beastly mind and detach it, disregard it.

R. You need to relate to this world with your beastly intellect and divine The Godly attitude in order to bestow, meaning toward spirituality.

S. What does it mean to develop a Godly approach?

R. In order to bestow through the friends, through this you will be able to reach a state to bestow to the Creator.

S. In my beastly mind I need to not relate to it all?

R. Relate you need to relate to it to serve your body.

29. S. (9:42) What does it mean by mentioning the words that have to do with the light that we receive some influence from it?

R. Because he wants to attain it he's not just saying it like playing a recorded message, from wanting to attain these things in his heart as a result of the constant study his heart begins to change. He awakens the surrounding lights and shakes them up and they work on the desire, and the desire begins to enter into contact with His lights and it turns out that the Creator assumes the form of the lights and the lights can clothe inside the desires. It happens through the Tzimtzum, Masach and the Zivug de Hakaa, coupling of striking, the clothing of the Direct Light and the Reflected Light and in these lights called the Ohr Pnimi, Inner Light, they expand into the desires into the body. Now that we understand this is how we need to study, the study TES. Now we will go to the study and we will learn how not to know but how to come closer to the Creator and to feel and reveal Him inside our vessels, inside our corrected desire.

*Item 156 Reader (11:47 - 12:32)*

30. R. That's the problem that's why I'm cautioning you, you wish to study TES, no problem just don't materialize it, rather awaken the desire to attain only emotionally what's your studying when you describe these things a little bit above, a little bit below, is not good because above means to bestow, below means to receive, right and left, right is Chassidim and left is is less light of Chassidim and so on and so forth. You need to constantly try to interpret it correctly then you will learn emotionally in you're feeling what's going on and not with the intellect. That's a beginner's problem so it's written like this, it's written like that, he thinks he knows. Knowledge or knowing means attaining is taking place inside of you according to the desires, therefore be careful always to try to depict what we're learning about in your feelings in your emotions.

31. S. (14:08) What does it mean to study with feelings, to study through the friends?

R. When we want through our study to feel how the Upper Light operates on us. That's it.

*Passage from Baal Hasulam's "Introduction to The Study of the Ten Sefirot" (#155-156)*

https://docs.google.com/document/d/1S3ea8rPYbbQhxmUL4QAeQO1H6qpy1KQDDaDfBCZu-8Y/edit

*Reader Item 4 Ohr Pnimi (14:30 - 16:47)*

32. S. I hope the question is on the topic you say the ten of the friends have to be a screen that through it I can grasp the reality, the question is how can I do that to draw the light that this screen will develop and be in me?

R. Ask, very simply you know how to ask just like you're reading in the sources. I have nothing more to add. That is it. Look how to ask, look in the article Rabash in everything that he writes I can't open it up any more than that we've done enough introductions before TES.

S. (17:43) If I could ask it was written before everything was created..?

R.There is no time in spirituality, before means that the next stage has not arrived, before the created beings were created, the created beings are someone that exists, so before they exist the Upper Light filled all of reality, there was the will to receive and the Upper Light filled the desire, completely. There was nothing missing, that's what he is saying.

*Reader Ohr Pnimi Item 5 “This does not refer to corporeal are...”(18:38 - 20:30)*

33. R. In other words everything was the will to receive which is basically creation and all of creation the whole will to receive was filled with the Upper Light.

34. S. (20:48) In our work when we connect what are the light of Chassidim and the light of Chochmah?

R. The light of Chochmah is the purpose of creation the light of Chassidim is the light of correction of creation the light of Chassidim appears to the extent that the created being wants to resemble the Creator in bestowal according to the level of bestowal, the level of bestowal that is available in the creature in the light of Chochmah is the revelation of the Creator inside the creature that happens to the extent that the light of Chassidim is ready and willing to accept it.

*Reader Item 6 Ohr Pnimi “ Do you understand that word...”(21:32 - 25:04)*

35. R. In other words here you've already distinguished several states here, the first state is when there is a desire to receive and the light that fills it and that state is called Ein Sof, because the light fills the desire unboundedly without any end, that is why it is called Ein Sof, no end. In the second state there are conditions, states, there are more or less filling, according to this feeling we distinguish, discern all kind of states in the created being, in the will to receive. There is a will to receive that is filled entirely, or partly or not at all. There are states in the will to receive that where it is filled with the light of Chochmah which is the Creator himself or with the light of Chassidim, which is the level of equivalence between the will to receive and the Creator. The upper light. Therefore there are all kinds of relations between them, between the will to receive being the created being and the desire to bestow, being the Creator. What else did they say here? You could also say that there is no coercion in spirituality, meaning the light fills the will to receive only to the extent that the will to receive wants to be filled. You could say but we want it, I am the first to want, no. Here we are not talking about those states, we are already in a state where we can receive all of the feeling of course, but that is on the condition that we are in equivalence of form with the feeling, otherwise it can't fill us, stay in us.

36. S. (27:31) Avir is light or a vessel and what's the difference between Avir and Halal?

R. Avir is light of Chassidim, empty air is called light of Chassidim that doesn't have light of Chochmah in it, space, the place, Makom, is called the will to receive in order for the Makom, place, to be filled with the light, the Makom place, the will to receive, has to have the same quality as the light, this is the law of equivalence of form. If the will to receive wants to bestow it will be filled with the light that wants to bestow.

37. S. (28:34) Baal HaSulam says that the expansion from the Maatzil, Emanator, has no measure and only the Ne’etzal, emanated, performs the measure according to the desire to receive, I thought when I sit in the ten I get the light automatically, I study and we connect on the lights will clothe in me and here he says something else?

R. I have nothing to explain. We should always perform an act of equivalence of form with the light and according to this act, according to its power but light fills the desire.

S. Do I have to do something special in the ten?

R. I sit in front of the host and I tell him I will accept from you the refreshment, only on the condition that by that I am pleasing you, you want to please me by having prepared for me and I want to please you by accepting from you. Then there is a conflict between us, he wants me to receive everything, I want to receive but only on the condition that I please him by that.

S. What's my action as an individual in the ten?

R. In the ten my action is not receiving anything from myself but only for the sake of the friends, meaning for the sake of the ten.

S. Each one has to do it towards one another?

R. Yes.

S. So that's the work?

R. Yes.

38. S. (30:31) They say Ohr Ein Sof the light is Limitless is there no limit to the desire as well?

R. No there is no end to the desire, no end to the light, only they determine what is the end according to the level of correction of the will to receive on itself. But both light and desire, both light and desire are infinite. As much as you want you will have light and as much as you want you will be able to reveal the desire, it all depends on how much you rise above your will to receive.

S. The state before the Tzimtzum is there no limit to the desire?

R. In the state of before the Tzimtzum there is no end to the desire that's why it is called Ein Sof, no end. After the Tzimtzum the desire is already called a restricted desire, Malchut de Ein Sof is before the Restriction, the restricted Malchut is after the restriction.

39. S. (32:00) We are limited creatures, we live for 90 years how can we even speak of Ein Sof and not even attain it?

R. Don't talk about it then, we'll talk about it without you, you have a book in front of you, study. Don't bring all kinds of questions like this from wherever you are, of course we're nothing but we read before and we are learning in order to draw the Reforming Light. It will bring us spiritual understanding and feeling and then we will be able to feel and understand what we are learning.

S. So our life is not the life in this body actually but that way really have something beyond?

R. Yes, the meaning is that we are not talking about our reality at all, at all. Our reality is imagined in our animate mind and heart as if we exist, we have to rise to the spiritual reality in a different level of perception. And that is done by studying in a group with the Reforming Light.

Reader Item 7 Ohr Pnimi “ This means that there is nothing...”(33:28 - 34:00 )*

40. R. This is why it is called Ohr Ein Sof.

Reader item 9 (34:05 - 34:50) “explains a simple lights, meaning without discriminating small and great everything is even”

R. That's why it is called simple because it has no distinction of degrees

*Reader item 10 (34:28 - 34:50)* “Explains all equal where there is no Zakut and Aviut by which the degrees are set these discriminations were established only with the renewal of the restriction.”

R. Zakut and Aviut, the Aviut of the screen, the force of the screen all of those things, and we will talk about it after the Tzimtzum, and we will learn these things we are only talking about the desire, it will to receive that is opposite of the Creator that wants to give and How the will to receive corrects itself so as to achieve equivalence with the Creator who wants to give like the guest and the host, where both are sitting opposite from each other and the guest has to calculate how much to receive from the host in order to use his desire, his appetite, the pleasures that he is receiving so as to bestow entirely upon the host, how much he enjoys being with the host and for it to all be for the sake of the host, to benefit the host that's all that it is talking about, that's why it is called the Chochmah de Kabbalah, the wisdom of reception of how to receive and by reception to please the Creator.

43. S. (36:10) Can you define what we are lacking in the state of Eiin Sof let's say we're in the ten what do we need to do?

R. What do you mean we? In the world of Ein Sof what is missing the Dvekuth, adhesion the created being is filled entirely, it has Ein Sof, but a feeling of shame awakens in him, but it bestows and I receive and enjoy but I can do something toward him and the sensation of shame that is not like the Creator, awakens in it all of the other actions, the Tzimtzum, Masach, Ohr Chozer all of the worlds that it builds, to the end of correction when it returns to Ein Sof. All of this is done because he felt shame from receiving from the host which is called the Bread of Shame, something that he didn't deserve and if he gives me in return and I can give to him then it is not a problem, I have no shame. He gives me pleasure and I give him pleasure and then to the contrary both unite together, this is why the whole problem with the created being is how to receive in a way that is like giving. This is called receiving in order to bestow and besides that we don't need to learn anything.

S. Mutual giving brings us to adhesion?

R. Yes, I to him and he to me and we relate to each other in this way so we are in and he's in. I satisfy his will, he satisfies my will, only the two of us exist, he can't receive pleasure without me, I can't receive pleasure without him, I give him pleasure and that's my pleasure, he pleases me and that's his pleasure what could be more?

44. S. (38:45) What's the difference between the emanated to the Nevraiim, between the relation attaining and receiving and bestowing?

R. There are five worlds and in each world the will to receive besides the world of infinity, the will to receive, receives a different form created beings, emanated, done, formed, this is because this is how the will to receive is defined, it's all will to receive.

45. S. (39:26) In what moment did the connection between us, do we feel the light of Chassidim does it come in time, in the process of connection or after you achieve it?

R. If I want to bestow upon a friend then I have to use the Upper Light in order to bestow upon my friend light of Chassidim, we will learn this. Right now listen to this.

*Reader Item 20 Explains the light of infinite” we should ask since we have no attainment...”(40:09 - 42:23)*

46. R. Because of it we have no attainment in Ein Sof because our attainment is only when there is an end, in the borders, in the boundary is where everything ends, there we get the feeling and that is why in the state of Ein Sof we can't feel anything or discern anything, it is as if a person is thrown into empty space. Into space, it is dark, there are no lights, there is nothing but darkness and you are floating there where is above, where is below, where is right, where is left, you don't know anything, you're just floating about and you have no feeling, where you are, what is happening with you, nothing. This is called Ein Sof. We feel only the ends, the boundaries, this is why all of the personality that the created being begins with having the Tzimtzum, Masach, Ohr Chozer, clear definitions and then he advances. Precisely in the boundaries that places it defines the Creator and can be in contact with him in equivalence of form. Only according to the boundary and the measure.

47. S. (44:00) A question about it why do we have to raise MAN to Ein Sof?

R. Ein Sof is the source of all the light and from there all the lights comes to us, Ein Sof means that there there is a desire of the Creator to fill us, infinitely, unboundedly and from there we raise our request to this Essence that we want to bestow upon the Creator so there is where we send our request, this will come in its time.

48. S. (44:50) We talked a lot about the allegory of the guest and the host so how do we not miss an opportunity to give back to the host?

R.Through the friends I need to relate to the Creator, Ne’etzal (emanated), Torah and the Creator are one,.afterwards we will learn how to do it in a more critical way when we measure how much we do or don't, we will have scrutinies over each and every operation but for now we are just like a baby, throwing our hands and legs without knowing anything, we don't know where we are. Through the friends means that if I want to relate to the Creator I have to relate to him through the friends because otherwise I have no connection to Him I have to relate through the ten, otherwise I have no Creator, the Creator is the Keter, inside the ten.

S. So it turns out that every moment I'm not paying attention on the connection with the friends

R. You're not directed toward the Creator, you're not directed toward the Creator. This is why it says either company, friends or death if I'm not in a society I'm dead, meaning disconnected from the source of life.

*Reader Item 2 the words of ARI “ The reason for creation was the revelation...”(46:19 - 47:26)*

*Reader Item 30 Ohr Pnimi “We need not wonder how there is...”(47:27 - 48:26)*

49. R. So we have He and His name, He is a light His name as the vessel.

*Reader “ however we should not resemble...”(48:35 - 50:11)*

50. R. Meaning he is telling us what can happen if you have equivalence of form more disparity of form, the disparity of desire causes changes in the filling of the states and the degrees, it all depends on the level of the desire, the will to receive but if the will to receive wants to work in with the will to receive in order to bestow upon the host, then the will to receive determines how close or farther it is from the Creator and according to that he measures the distances. Okay?

51. S. (51:04)How does separation and unity...., in the beginning of the lesson you talked about being careful not to talk about corporeality, what is separation and connection in spirituality?

R. According to the same form, the same rule, equivalence of form, it is clear that there is opposite in this a form between the created being and the Creator because one is a giver and one is a receiver they are opposites, now the question is different one gives and the other receives can there be a connection between them? One can receive in one can bestow so from the giver it passes to the receiver but in this way the receiver is always opposite from the giver and it has no chance of being close to the giver.

S. So how not to be confused between the giver and the receiver and spirituality?

R. That is why we learned that there was a restriction and the created being does not want to receive, it wants to develop bestowal to the giver like let's say you're sitting with someone you're a giver or you're a guest you don't want it how do you receive it until the host pushes to you and in the end you say okay I will take something from here and I'll take something from there, why do you take? Because you believe you are giving and doing him a favor to the host. So in this way we also do with the Creator, the whole matter is the wisdom of Kabbalah, the receiving is how to receive from the Creator all of reality, everything everything, how to receive that is what you are learning in the wisdom of Kabbalah. So you learned the wisdom to receive, why is it called the wisdom of receiving? Because you are receiving but it is actually counted as giving, as bestowing. That is the wisdom that I am giving the Creator pleasure, that is my intention and that is in order to give him pleasure I am receiving from him, I don't want to receive from him, I want to but I stopped myself and I am entirely aimed to give him pleasure. Then I can open myself and receive and my reception is like giving. If you don't understand, try it once.

S. I understand besides the way you explained it is very beautiful but where does it come from when you're taught how to be in equivalence of form with the Creator from whom doesn't come?

R. It comes from the wisdom of Kabbalah, the wisdom of Kabbalah they tell you why you little poor guy in this world can enjoy yourself correctly.

S. So basically you're taught how to receive, is what you're saying?

R. You listen it is called the wisdom of Kabbalah the wisdom of receiving, how to receive that is what we're learning about. That is why you can now publish this all over the world, who wants to receive, please I got it.

52. S. (54:48) The name of the chapter is “The Reason of Creation was to Reveal His Names and Appellations” how does that reconcile with the raising of creation which is to do good to his creations?

R. By me restricting myself and only receiving to bestow to the Creator, from this I start learning in what I can resemble the Creator, from resembling the Creator I can feel upon myself the quality of my actions in order to bestow, by this I learn upon myself the form of the Creator this is called and God's name will be upon you, in such a way when I clothe in the form of bestowal and bestow to the Creator I learn him and I gradually become like him.

53. S. (56:09) If we come to equivalence of form to the same extent does the discernment of Ein Sof change in us?

R. Yes, it all changes that we advance to spirituality that way gradually start to be more precise in the definitions and understanding

54. S. (56:42) What's the difference of pleasure if the will to receive is equivalence or not in equivalence?

R. Either you enjoy a piece of cake you took from the host, the landlord or by receiving that piece of cake you become like the host, meaning by this you rise and take yourself up from the Klipot to a spiritual height where you feel the internality, the wholeness in all of creation and to some extent like the Creator.

S. So I still taste the cake but something more in addition?

R. A bit more, that is the main part.

55. S. (57:44) In the introduction we understood that way don't materialize what we're learning in TES, can you compare the state in the ten?

R. In the connection between us, you in the relationships between you, you can, it will be far from the truth but at least you won't make it corporeal, you won't learn it in the material but the material is your will to receive, and that is something you can say that is spiritual.

56. S. (58:23) If I don't feel the meal how do I please the host?

R. If you give contentment to the friends by this you can already fill him, you can give him Joy, read Rabash, that is where it is written.

57. S. (58:52) Can you say if reception in order to bestow is the same as bestowing upon people, to bestow in order to bestow, Katnut, smallness the desire in Mercy what is it come in relation to the created being receiving the will to receive...?

R. It's not called receiving it's called a measure of equivalence of form but not receiving, that light the Creator, also the created being is in such a way, but it is still not an action it is only a correction, only correcting the vessel.

58. S. (59:43) Why TES started with the restriction not started with the four phases of direct light?

R. No, that's how he starts explaining, it will be four phases, that's how the kabbalists explain it, everything has to be from four phases and then Malchut restricts itself, we learn it ourselves, a name or deductive manner. You're right.

59. S. (1:00:36) ARI describes two states, desire and filling the desire, where is the individual here?

R. There is no person here; it's a will to receive called creation and the will to bestow called Creator there is nothing but the two of them, that is it.

60. S. (1:01:10) In the example of the guest and the host when we receive in order to please the host, to bestow upon the host, where does the host receive pleasure, he has no vessels of reception so how does he feel the pleasure?

R. He feels the pleasure in the vessels of bestowal. You can also ask how he made a created being that is entirely vessels of reception if he doesn't have those vessels himself, afterwards we will be able to speak about it. For now you won't understand.

61. S. (1:01:57) How is it possible to feel the light of Ein Sof in a vessel that is limited by 125 degrees?

R. For now we are speaking about the Olam Ein Sof, that is it, now what does it mean the Olam Ein Sof? That it is unlimited, there are no borders, nobody made a border, when I am somewhere and I don't know the place for me it is called EIn Sof, towards me it is Ein Sof. It is not a distance like in this world.

*Reader Item 30 continues “now you will understand the meaning of the..”(1:02:47 - 1:05:50)*

62. R. It's something above our mind that we can speak about we will see according to your questions.

63. S. (1:06:07) You give the example of reception from the Creator several times, reception is bestowal upon the Creator, what does this mean upon the connection in the ten that we received from him and give to him?

R. That you're not doing anything if you're not confident that you are doing it for the Creator’s benefit, very simple. What can you do for the benefit of the Creator? So you are told that something for sure that I am doing for the benefit of the friend on my path to the Creator is also for the benefit of the Creator, because by this I am assembling a ten and by this we are building ourselves, so in the end from the connection between us, we can bestow to the Creator, there is nothing greater than this. If every time we build the connection between us increasingly more and stronger and we turn to the Creator that is a net spiritual action and according to the intensity of the connection meaning it depends still what ego we are using to connect between us and rising above that ego, each one above his ego to connect with the others and in this way we reach such an intensity of the connection that by this we start feeling the Creator and the Creator is revealed in us.

S. So it turns out we are receiving from the Creator connection?

R. I can't explain this, why are we receiving unity from the Creator, this is the vessel, we get from the Creator the attainment of the state itself, which is a feeling of the lights, a feeling of the Creator, a feeling of bestowal. then according to that we feel ourselves above our nature in the nature of bestowal in the nature of the Creator, like the Creator, just like that.

64. S. (1:08:50) A different phrasing says it's above our mind and above our intellect?

R. In our mind we can't understand these things that is why it is written from your deeds we will know you, because it is not from the mind it is only from the action, write it down good before you. That is the essence of all of the correct plea, correct intention, correct action in spirituality, from your deeds we will know you. We have to reach an action of bestowal and through that action of bestowal from us we will understand the way the Creator is relating to us and this is called we will know you, then we will understand in our deeds. That is what is happening in our life also we can say, until I don't become an adult that I have kids of my own and a wife and a family, I can't understand what my parents did for me, I can't understand what my parents did for me, only if we do the same actions as our parents then we understand what they did and as much as they were concerned about us. So we have no choice only from such actions, otherwise it is all a theory.

*Reader Item 3 “The Tzimtzum of the Ohr around the middle point (1:10:47 - 1:11:41) reads twice*

65. R. So the light was round and the Tzimtzum was in the center of that circle, that is the next action that happened in the light of Ein Sof.

*Reader Item 40 Ohr Pnimi “You already know the meaning...”(1:12:01 - 1:16:43)*

66. S. Can you clarify what is the middle point in a state that is Ein Sof?

R. The middle point is where everything ended, the desire and also the Light, everything ended there it is similar to a black hole, just like that. What else can I say I don't know.

S. The desire, simple desire is it a structural desire with a simple light?

R. Simple light, Ohr Pashut, where there's no discernment between the degrees the light that's working in there is not divided, not divided into different parts that's why it is called a simple desire or a simple light.

67. S. (1:18:09) The restriction was connected to the diminishing of the will to receive and it says that by that the restriction where the ascent of the desire has to do with the disappearance of a light in there, how is this connected?

R. The will to receive not that it became less, it wants to use the desire less, that is why it is called a restriction. The desire to receive, the created being isn't the landlord upon it, it is a landlord in receiving the force of bestowal from the Creator and using it in order to bestow. He can restrict himself because he gets an impression from the Creator that the will to receive is bad, but he can't do anything, restricting means not diminishing it, it means lowering the usage of it. Restricting the usage in it.

68. S. (1:19:36) The Tzimtzum he speaks of is this the Tzimtzum Aleph, first restriction

R. Yes, the Tzimtzum Aleph.

S. The description is a process that Creator does

R. Of course.

S. We learn it in the Pticha as if the created being does something Malchut restricts herself because of the shame?

R. We're saying it as if the created being is doing, the created being doesn't even exist here yet.

S. So what is the feeling of shame?

R. We say it is a physical phenomena that is revealed in the material in the substance that by this the substance doesn't want to receive, it feels that it is damaged.

69. S. (1:20:34) There's yet he decorated himself to equalize his form with the Upper Light because of the disparity of form, what does he mean by decorating himself can you explain?

R. That the will to receive that he used to use it in order to receive and now he is using it in order to bestow. Why did he decorate himself? He is as if, dressing as the Creator, as if he is making of himself, like the Creator, this is called that he is decorating himself. He is putting like some clothing, a carnival.

70. S. (1:21:32) What pleasure does the Creator being want to give to the Creator?

R. He wants to give the Creator gratitude for creating him and giving him an ability to reach the degree of the Creator. That is the true work of the created being to reach the degree of the Creator and also as we learn that the child wants to be like the father, so by this he is giving the father a good feeling.

71. S. (1:22:20) We heard that the shame is a physical phenomena that appears in the matter because of it he doesn't want to receive because he feels that harms him, what is the harm he feels?

R. There is a matter of shame of not letting him to go on and to keep receiving, and there is a matter that the shame shows him that he is receiving and that is why he doesn't use it. There are a few possibilities here to respond to the feeling of shame.

S. Because he is in a state that he receives what he's feeling and before that he didn't understand he was receiving?

R. Before the feeling of shame you don't feel you are receiving and by this I think we will end so we will have a feeling of shame, it is a very good feeling.

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Serie de lecciones sobre el tema: undefined17 април - 04 юли 2020Lección 21 юни 2020

17 април - 04 юли 2020

Lección 21 юни 2020

Lesson on the topic of "Concerning Above Reason", lesson 68

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Serie de lecciones sobre el tema: undefined
17 април - 04 юли 2020
Lección 21 юни 2020

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm