Morning Lesson February 9, 2022, Transcription

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

Part 1:

Baal HaSulam. Introduction to The Book of Zohar. #16

1.Rav’s Introduction: Yes, we shall continue with the introduction to the Book of Zohar. It's very thorough and all-inclusive. It opens our eyes to the system that the Creator had prepared for us, in order to bring us from the Zero degree where we do not exist, to His degree. This is the system of creation, this is what it needs to do on us. So what do we need to understand next?

Introduction to the Book of Zohar Item # 16 (01:17)

2. R. (04:09) It tells us that there are only two paths before us, the end is predetermined, the final state exists. The question is how do we develop to the final state, the complete state in adhesion with the Creator, the perfect state? So, we have two ways of coming to it, either to keep Torah and Mitzvot, observe Torah and Mitzvot as we call it and we do everything required from us to correct our will to receive, so it will be entirely in order to bestow. This is called observing the path of Torah and Mitzvot. Torah is the Upper Light, and Mitzvot are the commandments, broken desires that are getting corrected by this light, and then they become in order to bestow. This is called the path of correction or the observing of Torah and Mitzvot. Or if we don't do it by ourselves, we do it in the incomplete way, we grow lazy. Then there's additional forces that obligate us. So, we ourselves determine the path wrong, and somewhere else, it explains that we exist neither on the path of a serving Torah and Mitzvot nor on the path of suffering, but in the middle, which is called the path of the land, a little bit from this in a little bit from that, but the end is predetermined and it is before us in its entirety.

3. S. (06:08) As long as we haven't received this king of MAN by force, do we need to find it ourselves?

R. MAN are forces that obligate us harshly, violently, obligate us, and bend us, it's the path of suffering. Also, when a person feels himself as wicked, and is incapable, and tormenting himself, this is hell. We need to understand that we're given the path of Torah and Mitzvot, meaning, in the group through the prayer we attain our progress and corrections in the fastest and easiest most comfortable way. Not that we’re running away from the problems, but we are grateful. We are aware of the feeling of suffering that is helping us advance better on the correct path. Since without the sensation of good and bad, and true and false, we would not be able to advance. So, consequently we need these opposing sessions to awaken us, and to accompany us to the end of correction. The question is how do we relate to it? How do we feel those forces that develop us, that will come to us and take us and explain to us. This is good, this is not. You should be more in connection, and draw the reforming light and pray to the Creator and so on, and so forth. Meaning, we need this reinforcement this help, and this is the correct path of correction

4. S. (08:39) It says here that the path of suffering is also the punishment. What does that mean?

R. When a person begins to feel his life is truly not life, and his corrections, what he thought of his corrections are not corrections, and he regrets everything. He is incapable of anything. He cannot turn to the Creator, because the Creator is concealed from him, this state as if this is the final terminal state, he has hit a wall and it seems like the Creator is not in his world, and He is not helping him out. He himself is not capable of waking up, but he can feel these states as the states of hell. He can't see any benefit from them and he can see no way out from them, but everything passes, everything passes. And if he continues even mechanically, without any feeling in the heart, and no thought in his brain, but he continues physically, which is why we are in this world the lowest of all, if we nevertheless continue physically, mechanically, get up, he goes and participates physically, sitting in the group, in the lesson, although I'm incapable of anything, everything, and I give me time, as it says, “Whatever the mind can't do, time can.” You see that is how it works, and it passes, and that is how we advance.

5. S. (10:55) Exertion, when I force over my desire my ego, to do actions for the benefit of the group despite its resistance, is that in the category of suffering or Torah and Mitzvot?

R. If you can determine for yourself, if you can bend yourself, if you can connect to friends and do what you think is good for them, this is the correct path. This is the path of Torah and not suffering. The path of suffering is when you are unable to put yourself under the reforming light. You're incapable of connecting to the friends, of lowering your head before them. This is the path of suffering. And also in that there are many states. Typically the path of suffering is when a person stops feeling that he is connected to the Creator and that it all comes from the Creator. Rather that there is no governor in the world, there's no purpose, there's no goal, he lives in such a way whereas it's written the land was given to the hand of the wicked.

S. Is this prayer closes it when it's?

R. The prayer is capable of everything. There's nothing stronger, more certain, more active than the prayer. Especially when we can organize it as the prayer of the public. When it comes from the group to the Creator. When we scrutinize it is called the preparation for their prayer, the intention of the prayer, when we first scrutinize what to do, how to do it, who do we turn to and so on and so forth, what do we wish to obtain? All of those things are the scrutinies of the prayer and they are more important than the prayer itself.

S. When we say suffering does that relate to the 99% or just the workers of the Creator?

R. There's an incorporation here, but here he is speaking only of a person who is typically, I'm sorry who is going on the path of the collective or the path of the individual but even humanity as a whole is advancing and even for it there is the advancement on the path of the collective and the path of the individual. The path of the collective is when they advance through evolution and this evolution, we include also all the states that we are going through. When humanity is not aware of why is it happening but it's happening with each passing day but the world is acquiring greater speed and the changes it's undergoing, this is the path of the great suffering and besides that there's incorporation between the Kabbalists and all the other people in the world. Where nevertheless what Kabbalists write somehow reaches everyone in the world. There are also corrections through faiths and religions belief systems, which came out, branched out of the wisdom of Kabbalah in many ways and they built different methods among people. In humanity this too brings us towards correction although not on the straight path but nevertheless they are prepared for correction. And besides that the important thing is when we came to the state of the last generation where the opportunity, the possibility for learning the wisdom of Kabbalah opened up and they can participate in the relation of the Creator without any differences. Baal HaSulam writes, both the white and red and black and yellow and all of humanity can participate in it. Everyone will come to be as one bundle in one heart in one corrected desire. Ultimately, we need to try to see how we can help it out and how we all become needy of it and we all connect into one vessel. This is happening each passing day and we need to see how the whole world is like that and it's in its corporeal development in politics and scientific development. Everything that's happening to it including this covid including this virus, coronavirus how they all work together in order to bind us together and give us the sensation that we are interdependent on one another. Look at what's happening today with Russia and Ukraine, that's also not happening for nothing. There are no coincidences. Everything is serving to show how we are connected to different ties and where interconnected and interdependent and this way humanity is moving faster towards feeling as one vessel.

6. S. (18:08) If we are given to hold on to spiritual knowledge and reform, how will we make this awakening and how will we feel this enlightenment in our ten?

R. There's plenty of material before you, study material and there's a system where you can already do it. How to connect in the ten and from the ten turn to the Creator and to turn to the entire vessel of Bnei Baruch and for it to turn to the Creator together. I think we need to establish our plea to the Creator not merely from the ten, but from the entire world Kli. To pick the correct time, the correct date and to focus on connection internal connection, with the desire to reach the Creator in order to give Him contentment, in order to give Him to deliver Him our hearts so he would correct those hearts and fill them with His light, with His self. That's what we need to do. I think that more or less we are approaching, we are fast approaching a state where we can begin such actions. Think about it, write about it, you have somewhere to write and invest, right? boardworldkli@gmail.com. Think about how to establish a special date, special material, not too much. The important thing is to open up the hearts and to offer them together to the Creator. To connect them, that's the correction and we will fill them, that's his filling and in such a prayer we can attain a great deal of advancement. It’s worthwhile for us to think how to do it, how do we add to it, everyone in the world, and how do we use it to come to the end of correction.? There's no set time for it however whenever we want it, we'll do it and whenever the Creator wants it, it will happen.

7. S. (21:34) Each time we can relate the suffering that we feel only to disconnecting from the Creator or there are other ways in and other reasons?

R. The suffering we feel for many reasons. First of all it is the sin of Adam HaRishon, this connection from the Creator that took place in our root. The Creator did it so we would discover this break up, and would want to come closer and see how much we are incapable of doing it and then connect between us and turn to Him correctly and obligate Him to connect us and to fulfill us and to help us. That’s the process we have to go through.

8. S. (22:41) In our progress we need to experience some of the left line and some of the right line. And here we also have to combine between the path of suffering and the path of Torah and Mitzvot or it can only take the path of Torah and Mitzvot?

R. The fact that we're advancing over all the states that the Creator is we're revealing in us, which are the states of separation and we want from these states of separation to come to states of nearing. This path already includes in it these two states, hence we are going on the middle line.

9. S. (23:57) It says that only when the suffering completes our correction in the time of correction is forced upon us, on the whole the path of suffering is also the punishments of the souls in hell. But one way or the other the end of correction, namely the third state is mandatory because of the first state. The question is, the common prayer we talked about can it replace this state?

R. We do not replace anything, we simply accelerate the time. That's what we do. How it works in this entire process, this huge system, we can't say. And we shouldn't even think that we are seemingly understanding something about it and can change it. Rather the fact that we are connecting we are praying, this works in the most powerful way, in order to bring the system to the corrected state. And with what states we are going through from our current state to the corrected state, we can’t say we cannot determine that, there are many details there and in truth I don't know. I only know that whatever I can do today, this is the most, the correct thing to do and to come into it. When seemingly trying to dictate to the Creator how in what way he needs to accompany us to the end of correction, this is not wise.

10. S. (25:53) Baal HaSulam here, when he talks about two paths, first he says that if we are awarded with taking the first path it turns out there is no choice, there is only whether we are awarded or not. Then he says there's still a choice between the two paths so as a ten when we advance, when do we have the choice and when do we not have the choice?

R. We have no ability not to advance towards the end of correction because we are created beings, we have a starting point and an end point. The end point already exists, and we are there, we are included in it in all of our corrections in anything and everything, this is the third state. The first state is when we are shattered, completely opposite from the third state. And the second state is a transition whereby we need to go from the broken state, corrupted, we are in the big ego that pushes us apart and we have to go all the way down to the state where we are connected. We can feel only the connection, no one feels himself but we only feel the connection between us, all of us together. Then is this togetherness the Creator is revealed. This is what we have to go through.

S. Just to refine the question if there's a ten that means we're always advancing?

R. No, no, no. If I am in the ten, I don't know what is a ten, I don't know exactly how the ten is advancing and you can constantly examine myself according to what Rabash is writing to us. Are we connecting, is our connection correct, is it aimed at the right goal? Are we advancing towards it daily, we need to scrutinize that and keep it daily. This is called the path of Torah and Mitzvot. The light that comes from above is Torah that comes from the word Ohr, light and the Mitzvot ,the Commandments when we try between us. What is the Commandment? To love your friend as yourself, to reach an ever-growing connection, and when we are incapable, we constantly pray, we ask, and the upper light appears and connects us and accordingly it can appear within us. According to the equivalence of form and that's how we advance.

S. In that state what is the path of suffering in the ten?

R. The path of suffering is when we don't understand and we do not feel, we cannot feel our progress according to the rule of Torah and Mitzvot. We are disconnected from invoking, inviting the reforming light. And we can't justify creation, cannot justify the Creator, we are diametrically opposite to Him. There are also unpleasant states on the path of Torah. How we feel, to what extent we are opposite we're distant, opposing, the Creator but these states are sort of springboard. When we constantly raise us from these states and closer and closer to Him. It all depends on how we are using the negative states. When we try to pass these negative states from a negative feeling to a purposeful feeling. The differences in the purposeful feeling when we take each and every negative state through that feeling we begin to feel a good state. Sweet, where the bitter becomes sweet and the darkness becomes light, this is our path.

11. S. (31:13) Sometimes as a ten we meet with topics that we don't understand. Part of our group has a tendency to research the topic and ask questions and understand it and other part of the ten think we should just let go of that topic and take it by faith above reason. The question is to what point do you scrutinize with faith above reason and where does faith above reason begin?

R. Beautiful thank you for asking. It is a very important question, very important. The first rule, we can never understand, investigate, examine and receive a correct decision but in the state that we are in, never. It is like a child who cannot decide correctly until he grows up a little. Then from a higher degree he will understand his state and he will know how to make decisions for the state that he was in and how he should have behaved correctly. Therefore it says 'there's no righteous person in the land that did good without first sinning. Meaning we can always discuss the state when and if we are rising from it to a higher state. We're from there we can investigate the previous day and decide on it. What was there, what did we do? That's on one hand. On the other hand it's clear that in each and every state where a person is in, he can never decide what is correct and what is incorrect, never. Until he rises to the next degree. We see it with little kids, we say okay, he'll grow up and he'll feel more, he'll understand more.

That's how it will be that's how we are in life. It turns out that the most correct way in our life to not make any mistakes is to always go above reason. Always going faith above reason. Then you're never making any mistakes. What does it mean to go in faith above reason? That I cleave myself to a higher degree, and I'm taking its intellect, it's mind, it's feeling according to Bina not according to Malchut. I never make any mistakes and I climb higher. That's why this is the path we need to take and we will advance quicker without any problems without even falling and always in the correct way. Clear? Think about it, we can keep going on that. Gradually, I'll tell you what else we need to do there, but the correct path, just like with kids, the safest thing to do is to listen to his parents. They won't want to cause him any harm. They are always trying to pull him to a higher degree to support him and help him. If he will do it by himself, of course he will fall and make mistakes. That's why we need to connect ourselves to the degree of Abba ve Ima. mother and father this is called the degree of Bina.

12. S. (35:52) In spirituality there is no time, so why such a long period in the second state and how to take, understand the concept of time?

R. We need to measure ourselves not according to the time but the states we are going through. Therefore, if we measure the states that were undergoing, we will yearn for the group because in it we can accelerate time. We can truly compress it, the time compression and then we'll have no problem even to compress thousands of years of development into one moment because time does not exist, it exists, it depends only on how much we are connecting and we are shrinking this time into one point.

13. S. (37:07) I'm going back to things I heard in the beginning of the lesson, when a person feels how much he is incapable, he is feeling hell, and eating himself up, so besides letting time do its part and continuing dissemination in the lesson what else to do to make that feeling pass what do you answer that inner voice?

R. He needs to if he can, he needs to tell himself it's the Creator who's pushing him into the group, meaning it's the Creator who's pulling him towards the center of the ten or where the Creator himself can be found. All of those states we are going through are simply clarion's calling us when on behalf of the Creator to come to him drawing us in.

S. First we wanted to start with great gratitude to the whole world clearly for the action that we ask for help yesterday and hundreds of friends joined to an action that took part the whole day, to this really inner unity that was felt in the whole Kli so first of all we want to say thank you to the whole Kli for this action.

R. Yes, I was also with you . I was happy about it.

S. I have a question about what we discussed now about hastening the time and in due time, it feels like this action was in due time. Meaning there was suffering and we turned together and tried to overcome it. You said a few minutes ago that we should maybe do such connections, some time for us to unite and pray together. Can we do these actions without suffering?

R. Of course what do you mean without suffering? In the end of correction, no. Is there a goal before us? Yes. We need to awaken our hearts to reach the goal. There's no time there, it's not 6000 years that we count according to the calendar. Those are degrees from Malchut to Bina. HGT, 6000 years. Let's make a quantum leap of sorts and we are done. Let's raise a prayer. I think we're capable of it. All of us together, let's try day and night, it doesn't matter, around the clock. We're working around the clock. Let's try to do it so that all the thoughts and desires and intentions, will be aimed at the Creator and from us together we will connect him and will direct him at him and that will help us be more connected. By ourselves and also will help us to return to him, to bring him our hearts. We'll try to bestow contentment to him. When we try to attain it, we don't see exactly what we attain because it will be also in order to receive but rather, we want to give him contentment through that. When we turn to him, let's try to organize it and do it. Get organized.

14. S. (41:31) In order to work on the first path with Torah and Mitzvot is it enough to have the intention and the prayers so the heart of life will correct our heart and soul and body?

R. Yes, all of our actions should basically end with prayer before turning to the Creator, but before that to prepare ourselves for this correct plea, we have to do some actions, even corporeal actions.

15. S. (42:20) Why does it seem sometimes that those who are in the ten and they invest everything they got and they are on the path but they are suffering, shouldn't it be the other way around?

R. Say it again and say it clearly.

S. How come it seems like those who are in the ten. They invest everything on this path, they are actually suffering shouldn't it be the other way around?

R. A person can never see the other in the correct way because he doesn't know the heart of the other. He can see these external conditions and other things but we can't do the calculations for each other.

16. S. (43:22) Why are the scrutinies before the prayer more important than the prayer itself?

R. Because it determines our whole address to the Creator.

17. S. (43:53) What's the point of going through all the states if the end of correction being the third state is mandatory, necessary from the perspective of the first state?

R. All these states not only are they predetermined, they also already exist. All of them as one. They exist in a state called the Gmar Tikkun, end of correction. The third state determines the first and second state. Which must happen in order to reveal the third state.

18. S. (44:39) On the one hand the Creator rebukes the one he likes, on the other hand the path of Torah, two paths. How to not run away from the path of correction and choose the path of Torah?

R. The path of light and path of suffering is something we choose in relating everything that happens to us to the Creator, we move to the path of Torah and if we detach from him then we move to the path of pain.

19. S. (45:19) You said that the path of suffering is when a person stops to feel the connection with the Creator, the question is in my life I am not able to feel connected to the Creator although mechanically I'm realizing everything you said. The lessons, ten, dissemination, I can understand why Creator is concealed from me and what should I do so it will be more present in my life?

R. Seek Him, search for Him. I have no other answer. The Creator is hidden and that's how He is called a hiding God and we have to find him.

20. S. (46:04) If a person accepts in faith above reason that the world and everything in it are in the perfect state, will it help him reach the end of correction? What does he need to add to it?

R. Man should see the world as a perfect world and if he doesn't see a perfect world, he needs to turn to himself right away and see where he needs to correct himself in order to see a corrected, perfect world.

21. S. (46:39) If the ten is advancing on the path of Torah can it accelerate its correction or does it depend on the correction of the world that we are obligated to engage in disseminate until the end of correction of all the souls?

R. When the ten goes through the path of Torah, it also has to take care of the general direction of the world, one cannot be without the other.

22. S. (47:06) I have the feeling that I'm the only one who lives in concealment and the rest of the world lives in joy. I feel like I'm keeping myself in prison. What to do?

R. Come out of prison by connecting to everyone. There are no walls here, there are no locks, no one is keeping you in prison. There's just one thing, you yourself have to open your heart and welcome everyone there. That's it.

23. S. (47:44) I came to the past 20 years ago. I would connect every minute to the Creator. I would look for him, yearn for him every moment. Gradually, as the years went by the search stopped. I look at my life and I see that ninety percent of the time I cannot ascribe to the Creator. I simply live as an animal. What should I do so that the Creator returns and will be present in my life?

R. That's what we're learning that today you have to turn to the Creator and reach the Creator only through connection with the others. Otherwise it's not the right Kli vessel. The fact that in the past you thought you were connected to the Creator that was a mistake. Today when you have the opportunity to connect to the Creator it's already the right direction so try to succeed, they're only through the Ten.

Item 17 (48:55) From all the above." Twice

24. S. (54:49) What's the difference between our body and the first state and our body to which we will come to in the third state?

R. In the first state we are completely broken. That's where we start the path. In the second state, we go through this path of steps, degrees from Malchut to Bina and that's why it's called six Sefirot or six thousand years until we come to the end of the 6000 years, which is already the degree of Bina. By that we go through corrections upon our will to receive. We don't yet use the will to receive in order to bestow, but the will to receive itself becomes corrected.

25. S. (56:02) When we correct a certain state we bring it under the correction of faith above reason, what exactly are we correcting? Is it possible we are correcting certain souls that are clothed in the body?

R. Our job for each one is to correct our soul. Don't start philosophizing and all kinds of confusions here that we need to correct other souls and the fact that I need to incorporate with all the other desires, besides mine, it's my desires and I ultimately come to my own corrected state.

26. S. (57:00) When he speaks of us, does it speak of Kabbalists in attainment? Who does he speak about when he writes these things?

R. No, he literally turns to us.

S. When he says that our body is dead, does it mean that we can connect desires in order to bestow?

R. The body dies means desires to receive that they are either in order to receive and that's why they're called dead or when we go to correct them, they die in terms of their intention to receive.

27. S. (58:12) What is the meaning of the concept of the body where in the beginning it says it's corrupted and it's corrected?

R. No, there wasn't anything corrected, everything came to us in a broken way. In a shattered way. This comes deliberately from the sin of Adam HaRishon that was done by the upper force because the upper light permeated the will to receive and even shattered it. The will to receive took on Reshimo, these records that it longs for the fulfillment that it had but that fulfillment that longing is in order to receive. What we need to correct our intentions are attitude toward corporeal pleasures to spiritual pleasures so they're in order to bestow.

S. The body is the will to receive?

R. Yes

28. S. (59:30 ) Why do we need the second stage if all the corrections are clarified in the thought?

R. We find ourselves broken and to reach the third state we have to correct ourselves and that path is called 6000 years.

29. S. (59:59 ) Baal HaSulam completely threw me off. He wrote that we are in the second state or the complete state, the perfect state?

R. No, the second state is the state of corrections.

S. At the end of the excerpt he writes that we are also in our current state. Do we dwell in that measure of wholeness?

R. No, if you want, I'm going to have to read it again.

Rav reads Item 17:

"From all the above, we thoroughly understand the third inquiry we asked, that when we examine ourselves, we find ourselves to be as corrupted and as contemptible as can be. But when we examine the Operator who created us, we must be exalted, for there is none so praiseworthy as He, as becoming of the Operator who created us, because the nature of the perfect Operator is to perform perfect operations".

"Now we can understand that our body, with all its trifle incidents and possessions, is not at all our real body. Our real, eternal, and complete body already exists in Ein Sof, in the first state, where it receives its complete form from the future third state, that is, receiving in the form of bestowal, in equivalence of form with Ein Sof."

"And if our first state necessitates that we receive the Klipa [shell] of our body in the second state", Meaning our broken state, our desire to receive that becomes revealed " in its corrupted and loathsome form, which is the will to receive for oneself alone, the Creator deliberately designed it in a way in order to receive this desire which is the force that separates us from Ein Sof ", why did he do it? "So as to correct it and allow us to receive our eternal body in practice, in the third state."

So even though it appears in the second state which is opposite to the correction,

"We need not protest it."

Our work can only be done in this transitory and wasteful body, this desire to receive it is broken. We have to work on it. One does not correct that which is not in him."

Specifically by the corrections. We talked about the corrections yesterday, the day before as well. How, whatever we buy for the child, so that he puts it together with broken things so that he puts it together he tries to do it. That's how he acquires wisdom. Wisdom, Hochma also means Quora, which means a force that comes from connection and before it's connected everything has to be disparate, broken and shattered.

"Thus, we are already in that measure of wholeness worthy and fitting of the perfect Operator who has made us, even in our current, second state. This body does not blemish us in any way since it is destined to expire and die, and is only here for the time necessary for its cancellation and acquisition of our eternal form".

Meaning we are in a game and we have to let's say assemble a car. Like a toy car and by assembling it on our own and we're asking of the Creator. First, we try it on our own and we see that we can't and then we ask of him and then we advance in our minds as we are capable or incapable of doing it, and then we make contact with the Creator which is required for us to connect to him. In that way we achieve correction. These things are necessary for us to happen to us, they have to happen. We can only hasten and speed up two times. We cannot skip over states that we go through but only through connection between us. We ourselves are pieces of that broken system like the child works on the toy car, the plastic pieces put in them together, we have to work on ourselves. How do we assemble ourselves in the right way so that it comes together? By that in our corrected state we discover the force that operates the corrected system which is the creator

30. S. (01:06:16) If the third state and the first state in our body will only be used for bestowal, what kind of body will it be if it received nothing for itself? How can we be separate in our eyes?

R. Each and every one in his incorporation with others will be unique in how he connects everyone. Everyone will do a certain style of work of connection that is unique to him. Everyone will feel that he is holding the general vessel. That he alone is holding the general that's all.

31. S. ( 01:07:15 ) I understand in the second state were like this child who is trying to put together this car, the toy car, what does it matter to the Creator if in the end I managed to put together the car or not and if it wasn't suffering or hastened and in due time?

R. All of these things are included in the end result, in the initial thought. When we get to the end then we can understand how we had to go through each and every step. Right now we can't say anything, it's like you are trying to explain to a little child something about what he is playing with. He's not going to understand you.

S. What's in the structure of the ten that with that we can actually put together the car?

R. The ten holds in it the model, the template, the whole shape of the collective vessel which is 10 Sefirot. Therefore it has all of the laws that can and apply to all of reality. To some extent of course not in a complete way, but to some extent they take place in the ten. When we determine the connection between us and the ten and we want to discover, to clarify the laws that work in the ten, we actually begin to discover the whole of reality.

Excerpt 18 (01:09:14 ) This settles our fifth inquiry: Twice

32. R. (01:13:04) We need, all of reality, all the people of the world, all the still, vegetative, animate, and speaking we are connected to the whole system, everyone works on the whole system according to his degree, and so man has to have everything, and only when he participates with everything that appears before him in the right way, then he comes to the right, to his complete correction.

33. S. (01:13:42) We said that there are no losses in spirituality, and all the states have to remain there in order to support one another, but here he writes that the body is about to die, and be annulled?

R. The will to receive in the form of in order to receive disappears. Meaning, the way in which it appears now, it exists until the final correction, after that we don't know how it happens, but it exists until the final correction in order to provide the other side the posterior towards the correction, so we can always relate to the corrected state from the uncorrected stay, and in between we will be establishing ourselves, because if we lose the broken state from our sight, we also won't know what is the corrected state, the corrected world. So, we will not know where we are, a person has to be in the system that represents both: the good things and the bad things, and he has to see himself in between the two, and thus he grows.

S. So the corrupted state remains in the third state in order to maintain?

R. No because we already corrected everything and he will… It's not there, until we get to the perfection of the whole system, we need all of these good and bad states to stand one against the other.

S. And what principle of work can we cut out from now?

R. That we need to bad states just like we need the good states, and in the end as it's written in the Zohar where the Creator brings the angel of death, slaughters him in front of everyone, and everyone sees, that it was all, that he did not exist, that it was all just inside of us, that we depict it in such a way. These things, death and theft and all that stuff, because they existed inside our desires and such a way. So it's copied upon the external world for us

S. The scrutiny between the will to receive and the intention to receive how can we understand it?

R. What do you mean, how can we understand it?

S. How can I, even can I know, what is a will to receive, and the intention to receive. Can I make the scrutiny?

R. The desire to receive is the desire to receive. It is a force that you add upon the intention in order to receive.

S. Practically do we need to make this scrutiny?

R. We need to do the scrutiny by not working with the desires in order to receive, but rather in place that we want to work in order to bestow. That's it, otherwise you will bury yourself even more inside the ego inside the Klipot, hence, we are not allowed to be there.

34. S. (01:17:39) What is the difference between our present body, and our eternal body?

R. The current is the desire to receive in order to receive, and the eternal is the desire to receive in order to bestow.

35. S. (01:18:00) What was the need to create two paths if they both reached the same result?

R. No, we need to be between those two forces, so that we will have free choice, so that we will grow standing up on two feet, and we will be above them. The Creator wants us to be like Him, and not just to carry out ourselves in a good or bad way, but rather for us to include the good and bad states to incorporate, in both above ourselves, the middle line. Wait, we still have a lot to work on.

36. S. (01:18:52) Is it that all our choices are only between the path of suffering, and the path of torah and Mitzvot, so it's not clear where the freedom of choice is, because no one will choose the path of suffering?

R. We will work on this.

37. S. (01:19:15) Can I ask about excerpt # 18. When we look at our Creator then we think that we need to be in the highest state. What is he talking about the end of correction?

R. No, He's talking about us, not about the end. We are scrutinizing this now, that if we understand who we are receiving this whole path from, then we need to fill ourselves. It is not that we are there, but we are truly special creatures, and what was given to us, was given as that nature that we need to correct in order to come to perfection. I understand that all of these things always create a big confusion for people, but more and more incorporating it, we need to go through a certain stage of confusion, and then it will be understood, and easier. It will open up, it will open up.

https://kabbalahmedia.info/en/lessons/cu/WVTgFgbJ

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איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

סדרת שיעורים בנושא: undefined03 - 09 Eylül 2018שיעור 4 Eyl 2018

03 - 09 Eylül 2018

שיעור 4 Eyl 2018

שיעור בנושא "עיבור", שיעור 2, חלק ב'

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איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

סדרת שיעורים בנושא: undefined
03 - 09 Eylül 2018
שיעור 4 Eyl 2018

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תיכף מגיע

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם