Morning Lesson May 12, 2023

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

Part 1:

From Lo Lishma [not for Her sake], we come to Lishma [for Her sake] - Selected Excerpts from the sources. #8

1. Rav’s Introduction: (00:40) It is actually our general, unique and main work to move from Lo Lishma to Lishma. We are in Lo Lishma in a perception of reality in our desire to receive, the way the Creator arranged it for us to begin with and why did he arrange it that way? So that we will also be able to feel what Lishma is. Because we feel as created beings only a thing and its opposite, in contradictions between light and darkness. So through that perception we also grasp what the opposite of the Creator is which is called Lo Lishma and like the Creator which is called Lishma. Therefore, we need to try as fast as possible to overcome these disturbances of Lo Lishma which we learned and these qualities control us and to move to Lishma where we will see the reality like the Creator, through the force of connection, the force of bestowal in a corrected quality.

Whereas to begin with, we are in an opposite quality, the way we call it is,”I have created the evil inclination,” and the transition from Lo Lishma to Lishma, from the desire to receive to the desire to bestow, is by us exerting in our groups, it is also written this way in that Torah, that at the beginning of the entry into the land of Israel, into the desire which is all to bestow to the Creator then Moses divides the whole collective that has come out of Egypt into tens. And just like we hear about this in the form of, “we shall do, and we shall hear” and they bring themselves in correction to the land of Israel, Eretz, Israel, Yashar-Kel, direct to the Creator. Therefore, that is our work. In the Torah there is no more than moving from in order to receive to in order to bestow; from Lo Lishma to Lishma. So let's read and if there are questions please.

2. S. (04:16) What is the stage on the path called Lishma and how could it be, how can it be defined that we are now in Lishma, if until the final correction there is another will to receive that you have to correct. So seemingly only at the end you can say Lishma, so what does it mean from Lo Lishma we come to Lishma, on the way, what is Lishma?

R. I don't understand the word on the path or on the way.

S. In man's development how can there be a stage where we say..?

R. Lishma is not a stage; it is the final corrected state.

S. A completely final state?

R. We were prepared through the shattering of the soul of Adam HaRishon in the state that we recognized as the will to receive and therefore our state will be called Lo Lishma, even less than Lo Lishma because we don't understand that we are in such a quality. We come from our state in which we grasp the world as it is through our five senses, our egotistical senses: sight, hearing, smell, taste and touch and from that we perceive the world and recognise it simply as a world. This is the initial, I would say even beastly state of people.

And then if we are in the point in the heart, then we start to feel on ourselves that we are being worked on, that we are being drawn to some new state, an unknown state, a higher state in which we want to come closer to the Upper Force, to get to know someone from Above that is managing us and this is how people advance. And so they are drawn to the wisdom of Kabbalah eventually and there are those that along the way enter into all kind of wisdoms and faiths, beliefs but eventually it is a state in which we come to the wisdom of Kabbalah and begin to recognise that what pushes us is the desire to know the Creator, very simply.

S. What is Lishma?

R. In order to bestow, to do something anything that you are capable of doing, for it to be for the sake of bestowing to the Upper Force eventually to the Creator but along the way we don't know Him, we don't understand Him, we need to do this from the love of the created beings to the love of the Creator.

S. So the question is how can there be such a state called Lishma if there is always more will to receive until we completely correct it, so only in the final correction of the person he can say I am in Lishma and until then he is in Lo Lishma, how does it work?

R. Yes, it opens in a person slowly, slowly just as we learn how children grow, where slowly, slowly a person grows, his desire to receive develops and then according to the extent in which it develops, he gets the opportunity, this desire to receive to correct it.

S. So the question is what is the stage or the state that defines from Lo Lishma we come to Lishma, what does that mean, what is that state on the path?

R. In each and every person at certain stages of his development in life he has an opportunity, an attraction to know who I am, what I am, what I exist for, what the purpose of my life is etc., and this is how gradually we are, a person is advanced in humanity to get to know all of creation and all of the process of its development.

3. S. (10:08) After Lishma, are there more corrections?

R. No, there are two states: Lo Lishma and Lishma which is the desire to receive in order to receive which is called Lo Lishma and when he works in order to bestow, in all kinds of degrees, that is called Lishma.

S. So in Lishma does it have degrees? Is there initial Lishma, then the next Lishma, in every degree there is more and more Lishma?

R. One-hundred and twenty-five degrees altogether is how we count it according to the five worlds, five Partzufim and five Sefirot in each Partzuf but there are many more states, all kinds that are in those one-hundred and twenty-five degrees that we study, learn, talk about. You can talk about them in the form, or in a kind of poetic way, you can talk about them in the form of the degrees, in the form of cause and consequence but altogether they are one-hundred and twenty-five degrees.

S. So let's say it works in a way where first I am one-hundred percent desire and then I correct five percent of it to Lishma?

R. No, no, you don't get one-hundred percent desire. It's like a baby. How much desire does he have, just to feel his little life and that's how it is with us as well.

S. So my one-hundred percent – I meant I have – I am not talking about the final Kli but my present Kli, so I can start my collection with my Kli, so I start by passing, let's say, shifting one-percent out of me to Lishma and then ninety-nine percent is Lo Lishma and that's how I gradually increase the part of Lishma within me?

R. You're not acquainted with all of your forces but what you are given if you hear what you need to do and you observe what needs to be done with all kinds of mistakes, errors and on the way, which is also corrections, then slowly, slowly it will be revealed to you more and more desire to receive: anyone who is greater than his friend, his inclination his greater than him.

S. Where to look for the first breakthrough that a person can say for the first time here for the first time I did something in Lishma. Where to look for it? What is the best way to start?

R. This is really the most difficult step, we also learned, it is written about it in which the first ascent is the hardest one because a person doesn't recognize or is aware of it, doesn't have anything to hold on to. On one hand he has the desire to receive it, on the other hand, it doesn't have the desire to bestow yet, and that's why it is hard for him to express it, to scrutinize it, to know, to feel, to notice but he should just know that in the ten, it's the right advancement, the certain, the assured advancement and the fastest one and this is the first obstacle along the way where he has to just gather himself and see himself as from within the ten: it's a very big problem. It's the first serious obstacle and a person who goes through it enters into the feeling of the environment, of the surroundings as if it is already his and feels that he can't separate from them already and that's his inner life so he already begins the path to Lishma.

4. S. (15:25) If you can explain more about the obstacle, what exactly do we need to break through here: incorporation?

R. The intention is the incorporation, is the connection with the ten first of all. So we also need to disperse our forces in all kinds of other forms of life that we have with our entire big society, our international group and to help all of the rest of the friends but the main thing is the ten, the inner connection. Here we need to differentiate between the inner connection in the heart and the connection with the sum of all of the organization of Bnei Baruch which cannot be entered into the heart for the time being at least and we need to therefore each be adhered to his ten.

S. So inner connection in the heart in the ten and clinging to the ten every day we do some actions and then we can determine to achieve this connection?

R. We don't really define those actions. Those actions are defined to us by the Kabbalists and they tell us. We can't decide these for ourselves, who are we? It is like kindergarten children who are educating themselves. That's how it goes, yes each in his ten and then we can actually see that actually all of the tens are similar to one another.

S. What's the gap here between the actions that we do and breaking through this barrier, this obstacle?

R. We read, I don't remember exactly where, but that the first degree is the hardest one. If you find that place, do we have it, then read it. So really the first degree is the most difficult really, it's like the birth of the baby for example, and a newborn was born which is a difficult thing until each day we need to relate to it like a wonder, like something that is, that's how we relate everyone does even doctors, well everyone. And it's truly a transition from one world to another and when we start to work in different systems inside the body of a newborn and this is how we see our lives and that's why spiritual birth is the opening of the Upper, Illuminated, vast world, it's birth, it is spiritual birth. Because actually it grasps both this world and the Upper World. That's why the strong point is that this cancels that, and then you have to kind of hold onto both: a thing and its opposite. That is why it is difficult until he arranges his inner Kli according to the two worlds. Well we will talk about this, this is something we will enter into and scrutinize, we will stabilize this matter.

5. S. (20:38) I heard you say that the first obstacle is that a person needs to let go of himself and begin to see himself from within the ten. What is that to see myself from within the ten?

R. This is like, I don't know how to say it, what example to give but to really see oneself not that I see myself from within and all the rest is around me but rather to the contrary, conversely, meaning, the whole world and I am with it in a unified state in connection and myself outside of that union.

S. What is this action that a person leaves himself? What does it mean?

R. To leave is to exit his inner, egoistic small, most inner desire to try and disconnect himself from that central point in him and to try to exit there. Meaning his whole mind will be adhered to the external Force; to the Creator.

S. And where do you want to enter if you come out of yourself, where do you enter?

R. I want to adhere to the Upper Force.

S. How do you identify Him in the ten?

R. The ten is exactly that Upper Force. If I adhere myself to the ten, with all my Kelim, with what we call in heart and mind or heart and soul, it doesn't matter how you say it but if I try to adhere myself into the ten and to live within it because I don't have a place in my mind and in my heart for myself, only for the ten I would think that it would be the most, closest definition for us to understand and to feel. Then this way we can through our efforts to gradually attain what exiting my own authority to the authority of the Upper.

S. But what does it mean that now I live, I exist from within the ten? To live from within myself I know naturally what that is but what does it mean that I go into their domain and live from within them?

R. You constantly try to be adhered to them in your desires and thoughts, constant, constant efforts like this and then it turns out that sometimes it does succeed and sometimes it doesn't but it is already known to you that those two states exist.

S. This is called the first foothold, that the ability to live from within the ten is that the first grasp?

R. It's at least the path to it.

6. S. (24:51) How to clothe the form of the ten that you are talking about which is spiritual onto the friends that I meet with in the ten and that I sit with and so forth, how does it clothe into each other what is the connection between these forms, there is the corporeal form that I work with and the feeling of the ten that you are talking about, what is the connection?

R. I want there not to be a connection but rather for it to be as one. That there is no state between us in which I don't see in it the inner meaning, that it either connects or God forbid distances between us. And this is why I don't see any form, any other form of life besides us coming closer in our common effort to the center of our ten and that is where actually the point of the Creator is that awaits us.

S. When we make this effort to come closer, we see how each of the friends and each of the pieces are separate, they have their own place, their own world and we don't know how to reach out because each part is somewhat locked. I need help from outside?

R. Only by example, where each gives an example to each other

S. Examples of what?

R. That is going towards him heart and soul and that the Creator is between them.

S. Could it be that a person doesn't see collaboration from the other side and if so what should he do? Because he feels the ego between the pieces both the external part?

R. He sees in the friend the action of the Creator that is working against him. That is operating in accordance with what he needs to come closer.

S. So he sees the distance that is between him and the friend?

R. Also, it could be that he's advancing, coming closer in an opposite way.

S. What is opposite, is it, how does the Creator bring us closer?

R. He brings him closer to a friend.

S. How do I feel the Creator bringing me closer to the friend?

R. Because he's inside of the friend and then through all kinds of actions, seemingly pros and cons, he pushes me, he moves me, and accordingly I need to see how through that I advance towards him in consideration to what he is doing but also above that consideration meaning always towards.

7. S. (28:28) In this whole process in the scrutiny we are going through, there is one word which is to overcome, what is it to overcome is it throughout the path? Where does it come from, from me, from the connection with the ten, what is the meaning of overcoming?

R. To overcome all kinds of steps, degrees, forces, states that separate, distance, confuse a person. Very simply the forces of laziness, despair and so on.

S. We see on the one hand that we have the nature of the will to receive. We always want to go to the other side, to bestow, where does this force come from? Ultimately, it is the overcoming of each and every one, where does it come from? Like you gave an example before, when a woman gives birth it is like a miracle, so this example that we give each other towards connection where does it come from, this example?

R. The Creator helps us. If I want to be aimed towards the friends then I receive help from the Creator. Where does the positive force come from, the force of connection, also from Him not just the disturbances.

8. S. (30:50) We talked about in the ten, that someone pushed a button a few years ago and we have friends in the ten that the Creator stands behind them and clearly some of them are very, very far away from my character, my nature and over time I find it so far. Usually I am not going to engage in that, let's come down, on the other hand I heard you and not just now, saying that the Creator is behind each and every friend and so something not simple then let's say comes up between me and the friend if you can break it down to two or three stages, what do we do internally so that we feel that even though the Creator is there we can't hold on to it?

R. Usually the Creator, usually doesn't want to fail us. And He brings us closer. That is what we need to understand, that all of the actions that we need to do are our acts of connection. We don't quite manage to decipher your sentence.

S. By nature it is like I don't take the real work of how we connect to the friend of course because our nature is so different I can't overcome above and achieve the inner connection?

R. You can't come to the inner connection you have to come to that tendency, that inclination. I need to come to that direction in order to reach the inner connection. This needs to be my attitude, could it be not that it is disclosed but my attitude towards every single friend in the ten.

9. S. (33:45) The feeling is that in the ten, we need to reach a single opinion, it's not some opinion in the mind but that everyone is in the same tendency and then it feels that it is not like that, it is not clear. How does it bring the friends to be in one view? How do I make it so?

R. You are not capable of doing that and we don't need that. It's like we learn in the ten Sefirot, in the Partzuf, these are ten desires that are completely different, just that they operate together. That's how they are already arranged such that together in this mutual completion they are one towards the other, they come eventually to bestow to the Creator. And there it's each and everyone it's not like one over ten, like one tenth, but rather it adds to it in such ways of mannerism and awakens him and holds onto him and like this each and every one, it is a wonder, it is like a building that holds itself only under the condition that each understands what each needs to do towards the others and eventually what comes out is a stable and correct structure. That is why for the time being we cannot work in such a way because it is not revealed but we are on the way there, it will happen.

S. It is really felt that this is what stands between us in the ten? I believe it is not just for us, that we want to connect these differences to a single direction, to a single ten and we don't know how. I am standing in front of a wall where I don't know how to do it?

R. You won't know, if you don't know how to do this, it won't be good, meaning that no one knows and no one is certain but rather we will all feel that we are dependent on everyone and then we will all bring a prayer. Anyway everything is attained through prayer.

10. S. (36:49) You said that the ten is exactly the Upper Force that we are looking for, so I am looking at the spiritual reality and there is the ten which is the upper Force – they are one, and there is my feeling that I am separate from them, not in that Force yet. So what's the distinction or what do I need to go through in order to enter them, in order to be with them?

R. To try to connect to everyone in order to draw everyone upwards towards the Creator.

S. So on the one hand I see them as the Upper Force and on the other hand I always have to push them higher?

R. As the upper Force. As you also want from your discernments to draw the whole ten upwards towards the Creator and that’s how it is with each and everyone.

S. Is it correct to say that there is some reciprocal relationship here? Without my work they cannot be the Upper Force and without them I cannot enter the Upper Force, that's how it works?

R. Yes, that's what we learn from the structure of the ten, of course it is that way. Everyone needs to see the goal and how we connect to the goal together.

S. So the responsibility towards the ten is the most important or our first discernment, I am looking for the place to really hit on?

R. The responsibility towards the ten is good but it needs to be because I am responsible towards the Creator.

S. Yes, meaning that the observation is not on these bodies?

R. Otherwise it won't be built correctly.

11. S. (39:08) What is it in the environment that shapes the two forces, the two opposites that you talked about?

R. The environment gives a person the possibility to begin to feel that there are two forces operating in nature because there is the will to receive of a person and there is something outside of his will to receive against him. And that's the environment and the person and his environment are on one hand as if in the desire to receive but on the other hand, this against that. That is why a person towards the environment begins his path, a spiritual path. Until we come to necessity in the desire to bestow.

S. What is that state that a person discovers where he now holds on, when he enters the environment and understands that it determines his state: what is the new state of the individual towards the ten?

R. Envy, lust and honor: that's what draws a person to exit his little ego that closes him and gives him the possibility to advance.

12. S. (41:08) How do I understand that we've come to this quality of Lo Lishma? Let's say I put all my strength now to connect to the friends, to try to feel only them and then there is some transition into the quality of Lishma. What is the indication here?

R. It's that from the connection I start to feel the system that closes him in one structure and in this structure I start to feel the Upper Force from the way it is formed that controls and connects him to all the ten Sefirot.

13. S. (42:50) In this transition from Lo Lishma to Lishma to be able to feel it, you need a contrast and this shift of contrast. What is this shift of contrast of perception of reality which happens? Is it a gradual shift?

R. It is certainly a gradual transition, it is all one-hundred and twenty-five degrees but that's the transition from Lo Lishma to Lishma is where we feel the control of the Upper, the control of the Upper One and the force of bestowal, where in place of the desire to receive starts to show us that He is in control. This is really, in truth, this is through the Creator from Above. It's like it seems to us like it is outside of Egypt already.

S. And I just change the perception of reality in the ten?

R. It changes the perception of reality because then I see that everything is connected and is under one control, one Force; this is the change.

S. You also said that we see that the friends change in this work, we see that the friends are working more or less against your nature, that we see that more and more and more. How can we work with this actually so that we can continue the work that you can see the friends working against you? What other forces do you need to work with that?

R. Why against me? I, to the contrary, I discover that each operates from his direction, from his nature but for us to all combine our efforts as being in one ship together.

14. S. (45:55) I feel that somehow the King delights me with His presence but my clothes are full of dirt, my intentions are full of dirt; I am afraid of blemishing His honor. On one hand I want, on the other hand I know the King accepts me but somehow I feel that I don't deserve, I don't deserve to turn to Him, I don't deserve to be in connection with Him. What to do in this state?

R. Make yourself as small as possible. Just like little children are not afraid of the big ones, they come, they climb on their heads. There is no problem, a small one is allowed to do everything. That's on one hand, and on the other hand, a lower one, a small one can demand and request everything. So to the extent in which you feel yourself as small towards the friends in the group and moreover towards the Creator this will advance you even more.

15. S. (47:55) From receiving Lishma to revelation of face, what is that period?

R. We need to build a system of connection between us and the Creator. How we all connect together and the building of this system and how the Creator is revealed in it, how we discover Him and how we try like through a radio device to come, to perceive, to grasp a certain wave when we turn the dial and in this way until we are on the same wave like the radio station. That's what we need to do, to learn how to do this and that's how we will grasp it, we will be in one wave with the Creator.

16. S. (49:28) Is he saying that Lo Lishma and faith are the same thing or not?

R. No, Lo Lishma is still in order to receive and that's why it doesn't have the force of faith which is all to bestow.

S. What does it mean when he says here that this means that if he does this action called faith it will give him Lishma, this action called faith?

R. Faith is called an action that it's in bestowal: that's it.

17. S. (51:15) What is that ten that is born from the unity in our work in Lishma? What feelings will we feel when we are in this new essence that begins to live in us?

R. I cannot explain this. It says about this, “taste and see that the Lord is good.” That it's, according to flavors which you cannot explain.

18. S. (51:55) You opened with the transition from Lo Lishma to Lishma which is the effort in the groups. A question about the building of the tens, of the groups because there are so many phenomena, also in our ten where friends are entering and leaving the ten, and I want to ask: what is the principle in the building of the ten? What should we notice when we receive new friends?

R. There are entire articles of Rabash that he wrote to us when we started coming together in tens, we have to read them and see but it is impossible to grasp this whole teaching in one sentence, it is the main thing, that through the ten that we build, we give the Creator an opportunity to govern us and lead us to the correct, spiritual form so we have to get into that.

19. S. (53:45) How can we reach the complete truth if we are from broken pieces of Adam HaRishon?

R. That we will connect the broken pieces to one and then we will have a complete body and it will be called Adam, which is similar to the Creator. There is no problem, it is all in front of us, we only have to get closer to each other.

20. S. (54:30) What actions of ours can we call actions of connection?

R. Actions in connection is that you want to get closer in the ten, as it is written, “one man, in one heart,” and ask the Creator to help you connect in such a way that everyone will feel that they belong to a single body, to a single body and in that body we will then feel all of the outcomes of the spiritual birth, the spiritual development, it's all later on. In the meantime, to connect as a single drop with nine other drops that all connect together into ten.

21. S. (55:50) When a person begins to grasp, to understand and feel that the corrupted qualities are in him, if I can't ask for my own correction what can I ask for? Only in my friends do I feel those corrupted desires?

R. To ask for corrections for the corruptions that become revealed, to ask, always pray, always be in a request. And here it happens like we see with babies, so that even when a baby says nothing, when he cries and yells, we understand what he wants and we do that for him.

22. S. (57:07) Is it under the control of a person to open or close his heart?

R. Yes, we should say that it is and if you try to control the opening and closure of the heart: that this is called holding your heart in your hand.

S. What to do so that the Creator will stop hardening the heart?

R. To ask Him to let me go, to just let me be a beast. We don't learn this way and we don't push a person to do such actions but a person can ask, leave me alone.

23. S. (58:34) Earlier you said that Lishma has an inner system. What is that system?

R. It's still early.

24. S. (59:10) He writes here in excerpt eight, in the last paragraph about the pleasures that these virtues bring him are restricted ones in quantity and quality. Whereas, and this is what my question is: whereas the virtue of faith bring him a greater pleasure in quantity and quality and all of this is called Lo Lishma because his intention is only to obtain a greater pleasure and he says that in Lo Lishma he says that in Lo Lishma, faith is in Lo Lishma?

R. Don't explain to me what he writes, explain to me what you want.

S. I want to understand if there is something called faith which is Lo Lishma?

R. A person believes in anything, Lo Lishma included – so what?

S. Faith, we know that it is a light of Hassidim, so does it mean that the light of Hassidim here when he's talking about regular faith?

R. I don't know.

25. S. (01:00:45) We talk about that which brings a person to move to Lishma is on one hand, envy, lust and honor and on the other hand responsibility to his friends and towards the Creator but these factors appear opposite according to their direction and our nature so what really causes a person to move to Lishma?

R. I don't understand why they're opposite but even if they were, then both these and those bring a person to Lishma then you need to use both, what's the problem, you want to understand things with your intellect, that's not good, just use both and then it will be clearer to you from your actions.

26. S. (01:01:55) What is that bridge from Lo Lishma to Lishma and how does a person know that he's on the right path on the way towards Lishma?

R. The bridge from Lo Lishma to Lishma is to always be in the increasing of connection in the ten.

27. S. (01:02:26) It is written that it is a virtue that can taste greater flavors in quantity and quality, then he does when he does other virtues that bring him other pleasures. What are the actions that a person needs to do to reach this Segula, to this virtue of faith? What change in thought does a person need to do?

R. Only to invest himself in the ten I would say, nothing helps as much as this, because then he pushes himself to take his place in the structure in which the Creator is revealed.

28. S. (01:03:15) Is there a perception that's between the name of the Creator and the Name is One?

R. Well, ultimately that is how it will be.

29. S. (01:03:30) Why after all these years, we don't yet come to that stable structure and in the ten we reveal the Creator?

R. We've never learned how to come from Lo Lishma to Lishma, we've made all kinds of actions around it and haven't really touched the action itself of coming from Lo Lishma to Lishma, now we're at the beginning of this action practically, how to make such actions, such efforts where we forcefully push ourselves from Lo Lishma to Lishma, and therefore we study it seriously and for those who take it seriously and then only around that is our entire study.

30. S. (01:05:15) To find the center in the ten, for example, the thoughts one thinks just to protect himself?

R. The center of the ten is called the single heart, the center of the ten is called the single heart. If you feel that your desires are more or less connected as a single desire, you can aim it towards the Creator, then this is where there is this concept of, “one man, in one heart.”

31. S. (01:06:20) I wanted to ask if Lishma is to birth, so I understand that we are pregnant. The question is whether you can see a broader picture and tell us that we will reach Lishma and that we will reach birth?

R. No one can say that because that depends on each and everyone's free choice.

32. S. (01:06:58) The question is whether the vessel of faith above reason is Lo Lishma which brings us to Lishma?

R. Yes, the ten is the Kli that takes the person from Lo Lishma to Lishma.

S. And begins in faith above reason?

R. To begin with he just connects with them in a simple way like one group of people and then it's what they go through.

S. So it's most important to connect with them. Thank you.

33. S. (01:07:47) It's written that Lo Lishma is a gift from above. Why is it a gift?

R. Right because it comes from the Light that reforms, it can't be otherwise, but it's a true gift because a person transitions from one world to another.

S. Do we need to ask for the Creator to give us this gift or to give this gift to the friends?

R. I didn't understand.

S. Do we need to ask the Creator to give it to the friends?

R. No, we have to pray in order to receive Lishma from the Creator and pray together in every ten.

34. S. (01:08:45) What's the reason that a person all his life asks, where is this leading to and then he comes specifically to Bnei Baruch, why?

R. And then he comes to..?

S. Especially to Bnei Baruch.

R. That's from Above, a person is brought in or taken out, that is from Above, we just have to make room for everyone, a correct place with all the conditions that we understand, allow a person to grow properly and that's it.

35. S. (01:09:34) Is the correction of the common screen Lishma?

R. Correct.

36. S. (01:09:55) You said that the responsibility towards the ten and towards the Creator is what will advance us and since you spoke, I'm already thinking about how, what if I love someone, it's easy for me to be in bestowal towards him because it's a pleasure, because I don't need anything else beyond that?

R. How is that?

S. If I love someone, let's say I love my son, it very easily comes to me. I don't see this as a responsibility like some heavy dam along the way. I love him so I'm responsible for him?

R. Yes.

S. And the thoughts of being responsible towards the Creator and towards the ten?

R. You don't have love towards them like you do towards your son.

S. How to break this place and start loving them, because when I look at my abilities, I see that I cannot, I cannot be responsible for the ten, I don't have the strength to do that?

R. But there's also the rest of the ten other than you.

S. What do I need to do with them?

R. If each one thinks like you then it will be fine.

S. Does this mean that we here need to agree?

R. That one without the other cannot attain anything, but if everyone thinks of the connection between them, then they will get it from Above.

37. S. (01:11:45) Just like they asked in the beginning, there's this confusion from, it seems to me like Lishma is the pure intention in order to bestow. I can connect with the ten “as one man, in one heart,” and sometimes I feel that it's something very distant from my nature. It's the barrier, it's the beginning of the one-hundred and twenty-five degrees and sometimes you answer in one way and sometimes you answer another way. Is there such a thing?

R. I would say that Lishma seems to us each time different, in different forms and far from us and that's because it's in the will to bestow, that I have to enter the friend, enter ten friends and enter ten billion friends and feel them, and live in them, and actually it's not them but the Creator because there's nothing besides the Creator, all of Nature, and God equals nature in Gematria, if I relate to anything outside of me in this form of bestowal of love that means this is how I relate to the Creator, it means that's how I relate to the Creator and so this is truly what we have to try to do.

38. S. (01:14:00) What does it mean to aim the desire towards the Creator?

R. All in all, all of the desires, meaning all of created beings, still, vegetative, animate and speaking and all of reality, that is the created beings and if we try to relate to them, by way of love and connection, and then by that we get closer to the inner force in them, that created them, and that animates them, that is their Creator. That is basically how we should see ourselves in general on track towards connection with the Creator.

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קטעים נבחרים על ספר הזוהר

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קטעים נבחרים על ספר הזוהר

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

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