Morning Lesson October 26, 2022 Transcription

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

Part 1:

Rabash. Article 11, 1988. What Are the Two Discernments before Lishma?

1. Rav’s Introduction: (00:56) This is a very important article, good article and useful so let us read, delve into it, ask questions and we will understand what it is about.

Reading “What are the two discernment before Lishma” (01:14)

2. S. (06:18) He writes here that until a person wants to Lishma he doesn't reach the revelation of evil is that what it says here in the very last paragraph?

R. Yes of course. If I do not want to Lishma then what kind of disturbances can I feel?

S. This means that actually the entire path is not about what I'm doing right now, but what is my goal?

R. Yes correct wherever you are you are and you can be in that state, it doesn't matter in what state, but if you want to reach Lishma then you accordingly begin to feel disturbances.

S. This is actually the difference between those who study Kabbalah and all the others who engage?

R. All the others do not feel that they have any resistance, that something is not working out, that they want something and it doesn’t happen. On the contrary each and every day they feel they do all kinds of actions and keep adding, and come with a great property, possession to the end of their life. However, one who wants to achieve in order to bestow then each and every day as much as he succeeds yesterday, he has more burdening today. He sees that he is not successful and then he needs connection with the friend's, study, surrounding light, all kinds of support that will advance him somehow, otherwise he will run away. Meaning people who want to reach the truth have to go through many stages of false.

3. S. (08:26) Which deeds is he talking about here that they accumulate each and every day even without the intention, but nevertheless they do draw the reforming light the surrounding light?

R. Let’s read it.

S. He writes that the order is that one begins in the work of the Creator in lo Lishma, certainly and then the work he does in the practice, meaning without the intention it should be, to bestow. Therefore in the practice a person sees he is making good progress and each day his possessions of his Torah and Mitzvot increase and he gives an explanation. Maybe it's not related or it is but that through these deeds he receives vitality in terms of the surrounding light and this advances him?

R. Right, it does advance him and holds him.

S. What are these deeds without the intention?

R. He does not have the right intention in order to bestow, he wants to achieve, that is why the surrounding light works on him and advances him.

S. We feel that we are adding and that we have wholeness?

R. In our path we need to feel that we advance in that we become more and more close to each other and better understand the path even though we do not exactly see that it is becoming realized but that is how it works. And from today to yesterday, from yesterday to today after I hope that I am more more under the surrounding light and together with my friends, together with them I am drawing the life that reforms.

S. Who is he talking about here when he says that one has the degree of Israel and he feels himself in wholeness and he is adding each and every day?

R. Where are you?

S. He says they are for in the state of lo Lishma?

R. Therefore in this state of lo Lishma one feels himself as the degree of Israel however, if a person wants to enter the work of bestowal meaning not like everyone else, meaning to have Kelim, to receive inner light when he wants to emerge from self-love, then he comes into the exile in Egypt. Then a person sees how remote he is from Devekut with the Creator in equivalence of form, instead rather in mind and heart, the Klipa of Egypt governs. Yes.

S. I'm trying to understand if he is talking about us here, or if a person begins to work in the state of Israel and wholeness and he adds every day and receives surrounding light?

R. We still do not feel that this is where we are at.

S. (11:58) No translation

4. R. To feel that the shell of Egypt means that I really want to reach bestowal and I see that something holds me in reception.

5. (12:25) What is inner light and how do we reach inner-light in that state?

R. Inner light is what is felt in the Masach which we acquire in the connection between us.

S. It says here to exit self love,actually we get the strength from each other but how do we reach inner light which is a more internal feeling?

R. To the extent that we want to help each other and be connected so as to build one spiritual Kli. Spiritual cannot be in one person at least two, the minimum of many is two. We have to connect to the extent that we connect against our egoistic desire, then we draw the lights that reforms the surrounding light and it shines in us from afar and then closer and closer, that is how it works.

Continues “In that State he Sees that He is Far…” (13:59)

6. S. (19:27) The need, the urgency to know the importance, this is related specifically to the understanding of what it is we want to achieve?

R. Yes. We have to achieve importance in our work and as a result we can demand and rise.

7. S. (20:10) It says here that when a person no longer wants to use his vessels of reception but has not yet received the vessels that are in order to bestow here comes the request, and as a result the Creator helps him in Hassadim. What is the order of the work here, first I want to not use my vessels of reception although I do not have the vessels of bestowal in order to bestow?

R. Yes, yes, exactly that. Man doesn't want to work with any of his vessels, he sees they are all broken and then by the light that reforms he first receives an opportunity to govern the vessels of bestowal and then even the vessels of reception.

S. How to reach that state? What does it mean that I do not want to use any vessels of reception?

R. That happens by the light that reforms, it is not that we decide on that no. I do not know how and what I'm supposed to do in the next moment. I just work on connection with the friends and the rest of the study and that is how bit by bit the light that reforms shines on me and I change.

S. Should that exist simultaneously that I do not want to use my vessels up reception and simultaneously I want to receive vessels of bestowal?

R. There is such a state where I do not want anything, yes.

8. S. (22:10) What does it mean narrowness, that I want to reach in order to bestow and I feel narrow?

R. Narrow as in Hassadim, that I feel that I lack Hassadim. That I understand that I need forces of bestowal.

9. S. (22:48) What is the state of I simply do not want anything. This is between not using the vessels of reception and do not yet have the vessels of bestowal?

R. I do not feel that I have an attraction to something clear. This is called, there are some states between heaven and earth.

S. Where do I get the strength to continue working and to advance in that way?

R. I receive strength from above because this state is also spiritual. It happens between this and that, in between.

S. Is it a kind of disconnection from the Creator?

R. Disconnection from vessels of bestowal and vessels of reception, there is such a state literally as we say between heaven and earth. We have to undergo these states and see how they take place in each and everyone. There is no one who does not go through that.

Continues (24:09) “This is Regarded as Emerging…”

Reading the 2nd discernment (28:27)

10. R. (29:37) This is the difference between what was and what is now because before he knew, now he feels.

Reading: “This is when the work...” (29:47)

11. S. (29:57) The questions begin when the work of Lo Lishma begins, the questions begin. Earlier before there were no questions?

R. He didn’t feel that it was against his will to receive before that’s why there weren't really questions, now he feels it in practice that he’s against his own will to receive and that means he is in the exile of Egypt, that Pharaoh’s rule is over him, the ego, and he has to work against this ego and he can't he doesn't want to and then it turns out the state is much more difficult than before. Where will they take the strength now and the justification for his state?

S. That’s not in Lishma, right?

R. It’s on the way, it’s really on track.

12. S. (31:04) In the first state, in the first discernment, it’s like a person is in the state, he’s saying that a person is in the state of Israel and then in the exile of Egypt. What does it bring us to, when we leave the first state of being Israel and reach the second state when we enter the exile of Egypt?

R. What a person thought that he’s in what he called Israel wasn't the spiritual Israel it was a corporeal Israel meaning he would study understand some of it but not really didn't really feel that he’s in opposition to the spiritual Israel meaning he didn't yet have connection with the Creator to feel that he is opposite to the Creator, understood?

13. S. (32:13) We know that one cannot overcome by himself but the friend sees in the ten like a grip on the Creator. How can we help the friend to overcome if he doesn’t ask for help and he doesn’t see us as a place that can help him as a ten, he does not see us as Israel?

R. We still need to try and attract him into the group into the ten try to do all kinds of social activities where he could be connected to us and then gradually we will influence him, and most important, whenever you have the opportunity talk about how it’s impossible to reach the purpose of life without connection but specifically through the connection between us the goal appears and the Creator is simply the sum total of our efforts to connect because it appears at the center of the ten. If we explain this to him and explained to him and to ourselves what it’s about I don’t think he would want to agree, this is against his ego, and this just means that his will to receive his great and in the future he could be a great Kabbalist, perhaps he can be, but that’s how we have to work bit by bit and then in that manner. Okay?

14. S. (34:21) What is the difference between disconnecting from the vessels of reception or disconnecting from the pleasure that we feel in the vessels of reception? The pleasure is seemingly not kosher or not good.

R. I think it’s the same thing. It's the same thing to detach from the vessels or to detach from the pleasure, it is the same thing.

15. S. (34:55) Is there a difference between the state called Egypt and the stage called the exile of Egypt?

R. The state we call Egypt is basically the rulership of the will to receive, the state called exile in Egypt meaning a person feels that he’s in his desire to receive and these desires really conquer him and he’s under their rulership to the extent that he wants to come out of it and then he feels the exile.

S. The fact that he wants to get out of them, this is already considered working Lishma?

R. It’s not the work of Lishma yet but it is on the way. It's on the path that he wants to come out of in order to receive and wants to achieve in order to bestow that’s already the right direction, yes.

16. S. (36:05) How can we know confidently that we are in exile and that we are not in Israel, how can we know that for sure?

R. This is on the condition of what are you yearning for? I long for something, meaning at the moment I do not have what I long for and I want to reach at. So, check what do you want to achieve that you do not have now? That is it, if we want to achieve in order to bestow, connection between us, and we do not have that now, this indicates that we are in Egypt, in exile that's what it's called, and then if we work against it then we have a chance to come out of the exile, to escape. The rulership of our will to receive in order to receive and arrive at in order to bestow. This means that we come out of Egypt and we achieve the intention or the land of the desire of Israel, Yashar Kel, straight to the Creator.

17. S. (38:09) Yesterday, we learned about the five stages of Lo Lishma, can we relate this to this?

R. No, no, that was yesterday you studied it, maybe others did not. You should not ask this way, you should ask that it will be accessible to everyone.

18. S. (38:40) What characterizes ups and downs, of a person who feels the difficulties of the exile?

R. It is usually with respect to the goal, with respect to his forces, more forces less forces he's closer he is farther away these are his oscillations along the way but this is how one advances.

19. S. (39:19) We are in a state of exile, we’re aware of it or become aware of it only when we know that there is another option of bestowal is that right?

R. Yes, we do not really see the exile because from the exile, we should already feel the redemption.

S. So, how do we even come to it if we are in this state before our awareness?

R. You want to get out of it from the rule of the will to receive through connection between us to the future state, the future end of correction exists already as potential within us because we are a group, if we connect in our center without any limitations with our forces then we've reached the end correction. We are already adapting ourselves, matching ourselves to Adam HaRishon, to that system.

S. This I understand at least intellectually now?

R. So, we have in our hands already this structure that should exist at the end of correction. Let us simply run to that state.

S. This will happen, what I'm asking is that before we are aware that there is another option, we are only in the will to receive because we have no basis for comparison. How do we move from this state to a state where we know there is another option and then we are in exile?

R. I did not understand.

S. Before we know that there is another option.

R. Which other option?

S. Beyond the will to receive there is the option of the will to bestow but before we are aware of that, we are not even aware that we are in the exile, right?

R. Yes.

S. How do we come to a state from not even knowing that there is an option of bestowing to being aware of it and then being aware of it

R. We are explaining it. We explain to each and all of us together, we read the articles, we talk about it, we discuss it. I understand, there are people who truly for a long time they do not understand what is written in the wisdom of Kabbalah that the wisdom of Kabbalah speaks about how to rise from the will to receive to the will to bestow how to awaken within us the will to bestow a new desire that did not exist before and can not be, unless we have the reforming light.

S. This is the image of the worm and a radish?

R. We don’t need to add anything else it will only confuse everyone.

20. S. (42:25) The state that we described between heaven and earth requires a lot of patience because on the one hand we really want bestowal and on the other hand we dont want to completely detach from reception now according to what I remembered you said you completely disconnected you cut off things also in your professional world and you changed where you lived and so what’s your advice to go through this period in a successful way?

R. We do not need to disconnect or detach from our profession or where we live or God forbid our family or work, none of it we need only one thing to always be immersed in the articles of Baal HaSulam and Rabash and to see how important it is for us, this force that we will get from reading them if we read especially together all of us in the framework of the group then it influences us and it advances us.

One time it will be it will be in the lower side and another time it will be higher meaning for and against these are these movements, oscillations that we always have before Lishma but most importantly we need to get force from above so that this force will help us to appreciate the quality of bestowal. So that we will be able to bestow to each other and to connect with each other so that it will be one great force bestowal.

S. It’s something that has changed in the conditions and in your time it was in a different…?

R. No, nothing changed. The wisdom of Kabbalah does not change throughout the entire history of nature it does not change, or the fact that we also say that the sages of the Mishnah they made it easier for us or the sages of the Talmud made it easier for us compared to the sages of the Mishnah where they said the light in it reforms one, that too is simply the same thing however it is closer to us.

22. S. (45:00) How do we check as a ten that we’re the right head, the right Rosh?

R. As much as you see yourselves that in that connection between you, you are reaching the implementation the realization of being as one man in one heart and in that state that you are adhered to the Creator.

22. S. (45:42) We hear a lot about the potential state of Gmar Tikkun. If it’s just a statement because we see there’s also degrees in a manner of degrees and time.

R. Yes, there are 125 degrees until we climb through to the end of correction.

S. So when we say it’s something that can happen now it’s not really happening like that?

R. We can enter this letter the five worlds and five Sefirot in each world and this is how it is 125 degrees or Partzufim, five Sefirot each one includes five Partzufim and we have five worlds so five times five times five this is 125 degrees from here to the end of correction the final degree.

S. Can it happen, of course as a potential state, but there’s no like a jump it takes time?

R. No, there is no jump but there is speed with which we can go through it and there is each one can help his friend that those who go through it they already seemingly pave the way for the others but nevertheless each and everyone has to feel that he is going through all of the degrees maybe easily and speedily but it has to be because through that we get the feeling, the understanding, the adhesion, the connection with a Creator in all of these degrees.

S. So what’s the matter of the speed? How much does it add speed and shortens the time this speed?

R. It can be very quickly both in terms of time and also in terms of the degrees. We will learn how to do that but entering into it that is the problem.

S. I wanted to ask about Lishma. Lishma is not that I do for the benefit of the Creator right? The Creator doesn't need something from me.

R. The Creator doesn't need anything from us, He wants us to have it He is entirely bestowal.

S. So Lishma is basically that I am in partnership with a Creator, can we say that?

R. Yes we could say partnership.

23. S. (48:30) We read about this state where a person receives honor or appreciation from people. How does he come out of it? He stops being appreciated or in other ways or what?

R. There are all kinds of different forms. Usually that Kabbalists would receive from their environment all kinds of humiliations, they disregarded them, they would yell at them etcetera more or less, and such great Kabbalists like Rambam, and Rabbi Shimon had to run away from the people the public until a person until the Kabbalist receive some understanding and some appreciation from the environment it, might not be in his generation, if you look at Ramchal and many such, we are talking about Baal Shem Tov and so on.

In short the most important is that the person holds on to his principle that he has to reach in order to bestow and publicize the wisdom of Kabbalah and be adhered to the path, and as for the world the world goes on as usual, he understands that this is how the Creator is sending it to him and inside of this he has to work to serve the Creator, that’s it. So don’t pay attention to what is happening, meaning take it into account, but it’s not that because of that that I change my way.

S. About the ten still, let’s say in a ten the friend gives bestows so everyone appreciates him there’s no limitations in telling him how great he is, so it’s still some degree of Lo Lishma. How do we move from this to Lishma? So he’ll just stop being appreciated?

R. No, inside the ten it doesn’t happen. Inside the ten we have to go in faith above reason and connection above all the disturbances and it’s not like with the broad public, the ten should be as one, as one man in one heart, about this there should be no question.

24. S. (51:29) He writes here that Behina Bet when he starts entering the work of Lishma then he starts descending to the exile in Egypt, meaning the entrance to Lishma begins with the entrance to Egypt?

R. Yes.

S. So, what is the exodus from Egypt then?

R. From Lo Lishma to Lishma, that I take my entire ego that I received in Egypt that was revealed in Egypt. I begin to work with it in order to bestow, so I get the reforming light .

S. So, I don't understand, Lishma is where we enter the exile from Egypt or when we come out of it?

R. Egypt means that I get to know my corrupted, egoistic will to receive when I connect to Pharaoh.

S. And that is Lishma?

R. This is not Lishma, we are going to be Lishma. It is that I fall from the will to receive or I go into the will to receive in order to receive that exists within me to a spiritual one, that before it was not there.

S. So can you explain what he writes here in the second discernment?

R. The second discernment is when he begins to enter the work of Lishma. At that time he begins to go down to the Exile in Egypt and then the body begins to betray the person, meaning the will to receive begins to rise and show itself, and does not let him do his work by asking all kinds of questions that cannot be answered within reason. We learned such things, while above reason a person cannot always overcome it, at that time he begins to feel the matter of ascends and descends because each time he has shown from above, the person is shown from above what is the work to bestow and not for his own sake. Although every person understands this, however when it comes from above when he is given to understand it he then comes to feel it. This is when the work with mortar and bricks begins, when I feel the hardships of the enslavement of the exile.

S. So, it confused me because you said at the moment he begins to enter the work of Lishma then he starts descending to Egypt?

R. Yes, but the work itself of Lishma is, nevertheless, a long period of time that ends actually at the end of correction but already compared to Lishma he begins to feel the states he is going through.

S. Where does the work of Lishma begin, the clean work of Lishma?

R. Clean work, pure work there is no such thing that is after the end of correction.

25. S. (54:40) Before we descend to the exile of Egypt, is it even considered work?

R. Oh, you are right, it is not called work against the will to receive.

S. So, the advice of the Kabbalists with respect to the second state where we start descending to Egypt?

R. Yes.

S. So, what is the benefit of the first states then?

R. What is the first state?

S. That there is such a state where we think about ourselves as Israel or wholeness?

R. It is the preparation, you see the whole world goes through this, even the people of Israel today go through this. These are stages that nevertheless we have to go through and prepare every one of us and every one of us together prepare for the corrections.

S. So, how can we make sure that we entered this work? How can we make sure that we descend to the exile in Egypt in order to start working in Lishma?

R. It is according to our feeling as much as we begin to feel that we are in the will to receive and we cannot rise out of it.

S. This will give us the power to start working?

R. Yes, it gives us the power to work, specifically when we see that we have no choice.

26. S. (56:14) What exactly is his work with the mortar and bricks?

R. Mortar, meaning the will to receive and Bricks, meaning we have to make it white to whiten it, to correct it. This is called Mortar and Bricks.

S. Right, so he writes here that when the will to receive cries what is this work for you and so on and it says that he can't answer these questions for now, above reason. What does it mean to answer all of these questions in the state of above reason?

R. The two well known questions: what is this work for you?, and who is the Lord that I should obey his voice? We will see that soon. It seems to me that he is going to continue with that.

Continues Reading (57:36) “According, to the above, we should interpret…”

27. S. (01:00:59) Here is the solution given that a person comes to a cry. Theoretically it’s understood but before that there's this state that’s intermediate that he can’t bestow and he also can’t receive and it’s a very great tension and if I understand correctly there is this kind of accumulation of stress. How does a person hold on to that?

R. The person doesn’t manage to hold onto anything the Creator does everything, meaning we just need to continue each and every day each and every day we have to continue with whatever is written. The Creator along with that does His work on us therefore this means that we are in the work of the Creator.

S. How in that intermediate state will a person take this alternate fuel if he doesn’t have these vessels of bestowal yet?

R. Through the connection each and everyone goes through ups and downs relative to each other but this is how they get the fuel to advance.

28. S. (01:02:27) When you have a state where you don’t see yourself at all in what’s written?

R. Believe me, sometimes I read an article that I read tens maybe hundreds of times and I don’t see anything in it, seemingly it’s completely not understood by me, yes that too it happens. It’s a sign that you are on a new degree and your will to receive changes and the Creator wants you to understand better and so He elevates you to higher degree, a higher degree means that you have a greater will to receive you’re lower now and so you don’t understand what is written but you keep going more and more and more and suddenly you can hear it from the friends the solution for your question or maybe it comes to you following some time and this is how we advance, most importantly it’s anything but leave

S. I am not the most anxious about knowing who is Jacob or something in the book, I care about caring for our people.

R. There’s no such thing as Jacob or all of these things these are all qualities that exist within us we and have to detect them and work with them and organize them and in this way come to reach their correction their correct connection, just like we did it now during the Sukkot when we try to connect all of the Ushpizim, the guests. All of these qualities it’s the same in general in the Torah we don’t have so many complicated things it’s just about connecting all of our things together and then in the connection we discover the Creator. It will be alright.

29. S. (01:05:00) The person needs to discern where he is in the first or second discernment?

R. You should try you should try. Why?

S. Because right now it feels like you’re going through states but you do not know if it’s A or B, first or second.

R. The most important thing is to advance towards connection and as much as possible to put yourself among the friends it is so much against our nature however if we try to forcefully insert ourselves into it then we will feel success.

S. And the moment a person enters the second discernment he goes back to the first or he doesn't go back anymore and just continues?

R. No, he doesn’t come back to the first one well sometimes we seemingly have such regressions but it's not really going back, he writes about it if one truly returns to it it’s called a Klipa a shell.

30. S. (01:06:13) Can there be such a thing that a person does half the actions in Lishma and half the actions in Lo Lishma?

R. No no, it’s either yes or no.

S. Can he be in a state of Lo Lishma and then enters Lishma and comes out of it or it’s a one time thing?

R. Yes, it could be even though these are already very special things we will read about it also in the articles.

S. Is that falling from a degree?

R. Yes, it’s as if he falls from a degree.

Continues Reading (01:07:13) “ However it is known that we must walk on two lines..”

31. R. (01:07:54) That they are far away from him.

Continues Reading (01:07:55)

32. S. (01:09:27) It says here that when they start seeing how remote they are from love of the Creator we engage in the love of friends. How will that take us to the feeling that we’re far from the love of the Creator?

R. Specifically through this we can understand if we are far or close to the love of the Creator because actually it ends up being one in the same, to be in love of friends and to be in love with the Creator, is almost the same thing meaning of course one is revealed in the other, first I have to reach the love of people and from the love of people to the love of the Creator, however, according to this I can measure, I have nothing in my hand besides the group and in the group I should try to see myself where I am in spirituality.

S. Right, but if we work on love of friends are we supposed to reach that and then feel that we’re far from the Creator or it appears before?

R. We should reach love of friends as much as possible more and more and then from that we can approximate or estimate the love towards the Creator.

S. To feel that we are far from it?

R. Not that we are far away from it but to the same extent that we are in love of friends in that we are already approaching the love of the Creator even though we don’t yet feel it maybe in practice, in actuality.

S. Here it says that in Egypt they feel that they are remote from love of the Creator. Where does this feeling come from, where is it?

R. Again.

S. The feeling that we are remote from love of the Creator, where does it appear in our work?

R. In that we want to reach the love of friends and the love of the Creator we feel that we are not in it.

S. Not in the love of friends?

R. Not in love of friends and to the same measure also not in the love of the Creator because the Creator is altogether the sum total of our achievement of love of friends.

S. We have to start feeling sorrow because there is no love of the Creator in the ten?

R. Yes, of course, the Creator means the totality.

33. S. (01:12:24) When a person sees the truth, that you do not love your friends and you don't love the Creator together, with that Rabash says that we have to be happy about this, how can you be happy if you're not actually happy?

R. you are happy because yours being showing the truth and every next degree begins with you being shown how much you are not in the attainment of truth and you should also be happy in that that you are being shown the lie, the lowliness, of where you are still. These things, they are balanced and connected to each other, meaning that if you do not reach the left you cannot reach the right. Therefore the most important for us is to receive strong discernments, bad ones, good ones, about left, about the right, reception, bestowal but that it will be clear and very much felt in us and it will shake us.

S. So I'm asking how do you force yourself to to be happy about this?

R. So if you are connected with the friends even if you are discovering the great will to receive you are happy because it is the truth. You have an environment that can help you add together with them you can get out, emerge.

34. S. (01:14:27) The mortar and bricks, on one hand he says how he needs to know the gravity of his states and be happy that the Creator shows him the truth. What is next?

R. Next, you continue the same degrees, the matter is black and the bricks is white and that's how he advances.

S. Where is the correction when he only recognizes his state?

R. Recognizing states has enough, he doesn't need to correct his states more than knowing and correcting and continuing.

S. The recognition that I am distant from the Creator and I see the Creator giving me this state, this is already enough?

R. The fact that you see that you get it from the Creator, that is already a correction.

35. S. (01:15:27) As I understand in recognition of evil there are several characteristics, the clarity and the depth what does it depend on?

R. The frequency of the recognition of evil depends on the intensity of the work in connection and correction and the depth of the recognition of evil depends on the person himself and on the route of their soul.

S. I heard that the Kabbalists, several times a second, do it, how is that possible?

R. That we will talk about later, it is not for today's topic.

35. S. (01:16:30) In the world people also think that they have a love of friends, how can they tell that our love of friends is the real one?

R. Love of my friends is the real one if within that love of friends the Creator is revealed, if the Creator is not revealed then it is still not real.

36. S. (01:17:20) It seems to me that the state of Lishma consists only of suffering, am I coming from the state of suffering for the Creator?

R. All of the state of Lishma is happiness and great joy. All of the state of Lishma, for the Creator sake, when a person enters Lishma he enters a world which is filled with light, filled with joy and happiness.

37. S. (01:18:22) I feel that I cannot reach what we're talking about.

R. Okay, so what, that is your life, you need to keep rolling until you reach the end of correction, so maybe not this year but next year you will reach it.

38. S. (01:18:56) When a person wants to cleave to the friends and come close to them and he discovers that he is in the lie, that he cannot see the friends as great, is that a new degree?

R. Yes, that is already a new state.

39. S. (01:19:28) He writes here that his suffering is because he is distant from the Creator and these are his troubles and pains. I think that we yearn for this point, it is the left line because it seems like it's a greatest gift on the path, how do you get there, it is that kind of lack that we desire, how do we reach this complete lack, how will this pain us and nothing else.

R. I will say it again, connect with the friends, by that you attract the light that reforms and that differentiates your vessels of reception and then you also see sufferings by lacking it but there's also mitigation here because it is based on what you want, you want these vessels you on the revelation of the Creator, the upper force, the force of bestowal.

40. S. (01:23:54) It says here that there is no light without the vessel you cannot give a person anything forcefully because there is no coercion in spirituality so what exactly can you give forcefully to a person?

R. You cannot give anything forcefully in spirituality but only according to the desire and therefore we need to use only the upper light which arranges our desires and places them, arranges them one on top the other.

41. S. (01:24:41) It says that the king of Egypt died. Is this a decision or an understanding that I only want to give and work for the Creator and get nothing in return no matter what will be with me?

R. That is what happens to us through the influence of the upper light that we do not want to use the vessels of reception in our existing desire, this is considered that the king of Egypt is dead.

42. S. (01:25:12) How can the ten help with that and can a ten remove a person from this state?

R. Can a ten remove a person from what, from the state of the king of Egypt will be dead? That is a good state and can the ten hold him in a greater eao so that he will not undergo that correction? I do not think that is the matter of the ten, that is already the Creator that does that. This already takes place if they all fall together to some terrible case that happens once every few Generations or so, no, I don't think we need to talk about that we are now in a constant ascent.

43. S. (01:26:15) When the will to receive asks what do I get out of these efforts to advance in spirituality, what does the Creator get from all these efforts, what should I answer?

R. Answer that I want to continue forward towards the Creator under all conditions, all conditions, regardless of what will be, I want from my actions to give him contentment, that is all.

44. S. (01:26:50) Can we define the connection between the love of friends and Lishma, for her sake?

R. The love of friends is the connection between us and for Lishma is for the Creator’s sake, it is for the Creator, it is giving towards the Creator, that is the difference. These are completely different states.

45. S. (01:27:18) Why is there concealment on the state or the degree that person is in right now and starting from which degree can a person determine that he's now, let's say, at state X for example.

R. It is according to the extent that he is connected to the group and to the extent that the Creator shines upon the group according, each person’s state and everyone elses state is determined.

46. S. (01:27:55) The Creator invites opportunities for using the vessels of reception. How to arrange ourselves so that we will not use the vessels of reception?

R. Only by clinging more and more to the friends and adhering to them. Like he writes in the article of mutual guarantee that if I am in the boat with them and making sure that we will hold on to one another that in our connection we are building the walls of this boat then there is a guarantee that we will reach the safe shores, the promised land.

47. S. (01:28:47) Why does the wisdom of Kabbalah in our texts give messages through allegories and names of people and stories, why don’t they explain it concretely, what is the premise of this concealment?

R. We can explain it concretely if we would be in attainment of the upper forces and the relation between them but since we are not in those states then we have no choice and then we must be in what we are and how we can accept it. We cannot express spiritual matters in corporeal words more than what Kabbalists have done.

That is the language of branches and we need to learn this and how we do it. It's not simple, it is in an entire system, how do we express spiritual actions from the upper world from the actions of the Creator in words that are taken from our daily life? That is why that claim, why we do not speak clearly like in the corporeal world is because we want to talk about the spiritual world and not about the corporeal world. There have been such corrections that many people try to explain spirituality in corporeal ways and what was the outcome of that? Religions, that is the outcome.

48. S. (01:31:00) If a person tries to pray for the friends in the ten but he does not have any emotion in it does it advance anything or is there anything else to add?

R. If a person makes an effort to study, to connect with the friends, even if he does not get any sign of spiritual advancement it is still a great profit and this remains and later on he gets great rewards. So we do not need to look at what we have in our hands as if we are in the vessels of reception. We need to think how we can do what the Creator expects from us and the rewards will then come many times greater. To the extent that we can wait and expect a reward in order to bestow, to have the force in order to bestow accordingly we will receive.

49. S. (01:32:20) What is the best way to be connected to the friends during the day?

R. I do not know. This is according to how you decide how to connect with the friends in the best possible way, the strongest way, that this connection will be that it will hold us, that it will connect us, that I do not know, you need to see what is happening.

50. S. (01:32:58) How to use what happens to a person corporeally to see where he is spiritually?

R. You cannot connect one to the other.

51. S. (01:33:17) You spoke about the end of corrections. How should I relate to every person in the world in order to connect all the people in the world? What kind of attitude does the Creator expect of us towards the people in the world?

R. After we are connected in the ten we need, through the ten if possible to already approach correction with the people of the world. The people of the world are all of the groups and all the tens and everything that is around, those around my personal group. By that we expand our circle more and more alongside that we need to spread and publicize to the widest audience without determining or looking at what circle they are from.

52. S. (01:35:20) How can we be partners with the Creator since he needs nothing from us

R. The Creator wants us very much and needs us very much just like parents they do not anything from their kids other than for them to be healthy and to grow that is how we are with respect to the Creator. Although we do not have anything to give to the Creator but still he needs us and we need to develop deficiency to words him.

53. S. (01:35:20) About and the king of Egypt died when does it happen, how does it happen?

R. When does it happen? When the person feels that the king of Egypt is dead, that his ego is dead and then he can use his ego differently.

S. Is it a person's decision to release himself from the this shell?

R. Yes and then he comes out of the dominance of the king of Egypt and he begins to use his dominance differently. In other words he comes on out of his control and on the other hand he uses his vessels, he uses his will to receive, he comes out of the will to receive in order to receive and he begins to work with him in order to bestow and it is considered that he came out of Egypt to the desert, there he found the method, the forces and he comes out to the land of Israel to the desire that is already aimed at the Creator. What does he arrive to the Creator with? The same desires he took from Egypt and this is how he advances. Whenever he completely corrects all of his will to receive, all of the Pharaoh that took him out of Egypt, then accordingly he advances towards the end of correction.

S. When the person feels that each time he grasps that he is in a exile in his will to receive and he wants something for his own benefit even when he strives to be working in bestowal he constantly enters and exits, enters and exits, it doesn’t end.

R. It ends wait for it to end. It is always like that, the ascent and descent. By that you take the will they receive in little bits like it says an example there that the King wants to transfer his treasure to a different land so he gives each one a penny or a coin and by that he takes the treasure because no one will steal one coin. That is why we are constantly in ascents and descents.

54. S. (01:38:15) We have been reading these entire articles by Rabash for the last few days and it gives a very special feeling, I can't quite explain, maybe you can explain what does it mean to study a Rabash article, what is a complete article by Rabash. It gives this complete whole feeling I can't explain it.

R. He takes us through all of these, like a story and then he opens up part of the spiritual life and by that we enjoy reading a full article. We need both, sometimes parts and sometimes full articles. In our lessons with her Rabash when he read the articles we read the entire article. If we did not finish it in one morning then we continued it the next day

S. It depends on our advancement as a vessel? ..

R. Well back then it was when we wrote it, I got from Him the texts, I made copies and I handed out to everyone and that is how we read it. There are some articles that are very long, 40-50 pages.

55. S. (01:40:05) On what does it depend, the ability of the Kabbalists to extract, to put out, to describe in words these discernments, in the ability of the vessels? The deficiencies of the students? I don't know because there are totally different discernments, what we have today than what they were 40, 50 years ago when the Rabash was alive.

R. Every generation and its demand. In other words in every generation there are new Souls, that they do not understand, they understand anew everything that Kabbalists wrote, whatever Kabbalists wrote they clothe in some sort of clothing of returning light that fits their soul, we receive it and we decode it according to the types of our souls, according to our times.

S. There was a feeling that the will to receive, people were courser as far as the preparation. For example in order to work with the will to receive you took a hammer and a chisel and you work.

R. And today?

S. Today we are approaching with the questions with the same tools and the Creator is giving us states that are more complex, we have the center, we dispersed, meaning he wants a different attitude from us. How do I put it? We need to work with these discernments that we are learning right now, we approach them more internally.

R. That is right, that is right. We are a type of souls that are higher, more scrutinized because that is how it is towards the end of correction.

S. Beautiful, so the question is how to adapt these states to us, how should we…?

R. Let's keep what Rabash wrote, let's keep what Rabash wrote and that is what is suitable to our soul in order to correctly correct.

https://kabbalahmedia.info/lessons/cu/GIXyInud

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