Morning Lesson February 07, 2024

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

Part 1:

Rabash. Article No. 37, 1991. What Is the “Torah” and What Is “The Statute of the Torah,” in the Work?

https://kabbalahmedia.info/sources/GbaCghpG

1. S. (42:49) We see how Rabash describes to us here the will to receive and our body too as an ox and as a donkey and how should we relate to it because we need it along the way how does he teach us to relate to it. My question is what does it mean to care for its needs the needs of our will to receive the body what are these needs first?

R. We need to care for it first of all because without it I do not reach the desire to bestow, to resemble the Creator, to come closer to the Creator therefore to that extent I need to care about the will to receive.

S. So what does it mean to care for it? How should I care for it on a day-to-day basis?

R. That I engage in these complaints, and I scrutinize these complaints whether they are to the point or not and I work with them.

S. On the one hand, I need to care for its needs and clarify what it brings me in the work. On the other hand, Rabash says that afterwards I also have to take it into account. What does that mean?

R. Because even if you let's say you would happily get rid of it but it exists from the time being so you need to nourish it, you need to care for it because without it you would not reach the purpose of creation.

S. How should I be treating it? I feed it and it has to carry me until the final correction, so what do I need to make sure of or watch out from throughout this path?

R. You have to be careful not to give him more than what it needs in order to receive it in order to work. You have this donkey, you need to give it grass, water, nothing else. It doesn't need anything else according to its nature.

S. I need to care for its necessities and not more than that?

R. Yes.

2. S. (45:40) In this awakening that a person has when the Creator awakens him, how can he think more about the good that he has now and thank the Creator and not be sorry for being remote from the work the whole day?

R. That's a matter of the influence of the environment and a matter of habit on the person's behalf where he awakens and reaches the correct calculation.

S. What can help the person think of the present and not the past and not go back all the time?

R. These are calculations. What does it matter for him, whether it's in the present or in the past, certainly the present.

S. He falls into sadness. He thinks about where I wasn't all this time. How to be in perpetual gratitude now and not fall back to that sadness?

R. He needs to make a calculation why he now gets the recognition of evil. Why does the Creator give that to him because certainly what he has comes from above, what for? So that he is sorry about that.

S. One should be sorry for the past that he wasn't in the work?

R. He should be sorry for the present that he is under the influence of the force of reception that still acts in him.

3. S. (47:46) The article is true, it's how the Rabash gives us answers to all the questions even when it's not that clear. It's so amazing and everything we asked yesterday he answers us today. He's just leading us and guiding us and he speaks about a state here where a person has to relate to the coercion as states that he must be in, that he must do and expect to enjoy but not for his desire but only as an indication that he's truly bestowing. How can you see pleasure that you wish to reach but not in order to enjoy from it?

R. That all depends on how much a person scrutinizes these questions that awaken in him. I would put it this way, I don't know how to say it. All the questions, doubts, problems that disturb a person that all come to him so that he'll be able to correctly scrutinize the state and correct properly correctly calculate in relation to the next state. There is no other reason.

S. Even if the mind understands it, it says that the attitude to the pleasure should be as such that you don't want it, but you want to just make sure that this pleasure will give you proof that you're in bestowal.

R. Yes.

S. How can you see pleasure and not want it?

R. Depends on your goal. What do you want from the state that you're in? In general from the process.

S. Meaning you need some preparation beforehand and that determines your attitude toward the pleasure?

R. Yes.

4. S. (50:29) He writes that without the force of Torah one cannot coerce oneself to work and then he writes that he's not entirely for the sake of the Creator he won't receive the Torah, so it sounds contradictory.

R. What does it mean entirely? Entirely is what it means here. Everything can also be in a very limited way.

5. S. (51:00) He says the one who engages in the gains a lot and all the things in the world becomes worthy for him. Meaning that he says wherever I am I'm still in this egoistic place because I want to attain the secrets of Torah which promises me pleasure. The friend asked correctly how do I get to a place where it's just a sign for me? Any scrutiny at least that I do brings me to the point to where I'm super egoistic all I want is the pleasure and I turn to the Creator, and I still can't get away from it and any states that you go to this request is still not pure for the society for the friends for the Creator.

R. What's the question?

S. How do I truly discern and position this goal?

R. Depends how you continue using what you reveal, what you think and what you're in, what do you want from that state? How can you continue?

S. You can't kill the will to receive?

R. No, you also don't want to kill it.

S. But I don't want it also.

R. You got it in a way that it reveals, and you want to invert it into the form that the Creator wants in order to bestow.

S. The desire for pleasure always stays here?

R. No, it depends on what's going through the mind.

S. Or what's going on in the heart?

R. Well, let's say the heart.

S. In the mind I don't want anything. I understand that already but in the heart it keeps coming back again and again in every state.

R. Continue.

6. S. (53:23) The Rabash article how it really expands your heart and awakens your desire for spirituality each time a new it inspires you. I want to read something from the text, he writes here, “ we should work with the will to receive called body through coercion, meaning as an ox to the burden and a donkey to the load this work of Correction is only before a person was rewarded with purity” what is coercion in our work is there a practice to it before we have vessels of bestowal in what way should I course myself in practice?

R. How do I work with those disturbances that surface in me?

S. Can I coerce myself in my attitude to disturbances? It depends on me?

R. Yes, if you cannot, there's no one else to talk to, so you have no free choice or anything.

S. I want to relate to it because when I read the article I'm asking also I feel that I have some desire and need for it it's like I'm missing the force how to realize it when I'm not inside the article when I'm in the article I can do this work I'm here with the Ten and you see what I'm trying to say how can I coerce myself when I'm under the rule of the will to receive?

R. Together with that you, according to the article, how you would view it from the desire to bestow how you view your state from the desire to bestow.

S. He also speaks here afterwards about the matter of laws that you have to place some laws and limits in the Ten. Can we in some way create some sort of mechanism that will basically help each one coerce himself?

R. Those are the laws, the examples that way learn how to behave, yes.

S. Can you give an example?

R. When I'm in a certain state and a new state comes upon it, so I try to see how much the new state is in my is according to my way or not and accordingly I relate it to the force that advances me or they seemingly opposite force that disturbs me, that which interferes so according to that force I can exercise the prayer and ask the Creator for help.

S. The sensitivity that you're talking about that a person can observe and identify it the coercion is not work that comes before that? You're talking about the actual inter-spiritual work of the person, but he says that before you even get the privilege to work this way he has to force himself in some way that coercion is what I'm talking about.

R. Yes. Give an example.

S. Let's say to come to the lesson I have to force myself is that coercion in the work?

R. Yes, that's coercion.

S. There are other things called coercion?

R. Everything we do on the path of correction is in coercion.

S. How can we in the Ten, we really receive a lot of opportunities to coerce ourselves in order to allow this inner work that's happening now like you're describing, so in the Ten what are our limits on realizing this coercion? Like I feel that the Ten will look at me a certain way if I don't force myself to come to a meeting or to the lesson then it helps me. It helps me work in coercion? There are friends who say that it works on them less.

R. It's not exactly coercion the way you explain it because you start feeling the shame that you get from the friends, who look at you in that way and that's what pushes you to come closer to them and to start to execute a certain action. So that's not through coercion.

S. What is it then?

R. It's that you make a calculation.

S. Coercion is when I don't make a calculation?

R. Coercion is when you cannot make a calculation. Coercion is not when it's worthwhile for me, it's above calculations.

S. Again, I go back to the first question before a person has vessels of bestowal, what is coercion? I can't make a calculation without an action without calculation. What does it mean in coercion?

R. Coercion means that I force myself even though I cannot find any logical infrastructure for that.

S. Where do you get the strength for that?

R. The strength for that I receive in the beginning and that I want to advance to the Creator.

S. Why?

R. That's why, because if it's not just like that then I would find some pleasure, some incentive.

S. How can the Ten ultimately help the person realize what you just said and give him this force because it's within to give him the inner work?

R. Through examples. Through examples.

7. S. (01:00:54) How can one examine whether he took upon himself the burden of the Upper kingdom?

R. He needs to make a calculation. What truly pushes him now to the next action. Whether there is some logic here, some calculation that his mind understands and knows and agrees with or he has no ideas for that, he has no support, that it is really as an ox to the burden and the donkey to the load.

S. The kingdom of the Upper one is when it is against one's desire?

R. Yes, against the desire and against logic, reason.

8. S. (01:02:05) If the friend does not have strength in ability to fulfill the ox, how can we help such a friend?

R. By example nothing else.

9. S. (01:02:20) How do you give the will to receive exactly what it needs only to work?

R. That we respond to our will to receive coercively like to a donkey that we wanted to do the work that is called the correct response to them, to those desires.

S. Meaning the will to receive will always receive fulfillment from above? Do we just need to surrender to it?

R. I do not care whether it gets fulfillment from above or not. I only care about the way in which it works, that I give it exactly what I need as the lower force.

10. S. (01:03:31) What does it mean to pray from the bottom of the heart? How do we check the quality of the prayer?

R. As much as I am capable of feeling the depth of my heart from there I raise the request, the questions of mine above to the Creator.

11. S. (01:04:00) What is law, the statute of the and the Torah and the Torah in the work. What is the difference?

R. The Torah is the network of connection of ours with the Creator and the statute of the Torah is that which this whole network will arise in order to bestow.

12. S. (01:04:35) What is the difference between the burden of the Torah and the burden of Malchut?

R. The burden of the Torah is a means in order to receive the upper light and the burden of Malchut is to receive in order to bestow. The two of them are actually connected, the burden of the Torah, first, and the burden of the Malchut afterward.

13. S. (01:05:05) I have an impression from what you said before that all the advancement is when disturbances come to a person. Also, sometimes, the whole day feels like a stream of disturbance. And, desirably, you can kind of pause with every discernment and think, where it's coming from and why and start this dialogue, but it does not happen.

R. It doesn't happen because you don't deserve it. You can't think that way, that is all. Therefore, we need to work as it is written here, as an ox to the burden and donkey to the load. To submit oneself.

S. I'm not clear on what it says, I have to do the work with is disturbance and I see that I don't.

R. The work with disturbances is that you do not prepare your mind and, accordingly, you want to progress. Simply through these disturbances, you are ready to move forward with them.

S. What does it mean to go forward, let's say the boss yells at you at work?

R. I'm not speaking about these things.

S. But that's most of the day.

R. Okay, let him shout.

S. Let's say it like this: I came to the lesson because like you said, there's shame if I don't come. People can see and I will be ashamed.

R. What is the benefit?

S. The benefits that it got me to the lesson. But if there are disturbances and if I didn't work with it, I didn’t use it then there’s no shame because no one sees that I didn't pass the test?

R. What is better?

S. I think it would be better if the Ten would always be next to me. Every time I would screw up they would see me, and I would be ashamed, no?

R. No, you would come with the force of the Ten.

S. Is it better than not coming?

R. It could be better not to come.

S. The truth is that it's not clear.

R. What is not clear, is it clear that it does not come because you don't want to come. But you come only in order that they will not call you lazy, for instance.

S. It's truly not clear what the difference between the coercion he talks about here. I understand he's talking about faith above reason. But in practice, most of what we do is mostly habits that we got used to over many years.

R. In any case, we still make a calculation, in any case, we make a calculation. When we come we come because there is a social force here. There is an individual force here. Therefore, we come.

S. It's good that we do this calculation, right? We always have to do it. So I'm asking how I can make this calculation with things when I'm not being seen?

R. What does it mean, not seen?

S. Like during the day, let’s say. How can I make a calculation not in the time of the morning lesson or Ten’s meetings? But in most of the hours of the days where it’s not the situation. How can we take advantage of that?

R. That truly can be those who can come truly be actions in bestowal. Whereas here, when you come to the lesson, usually it is in order to receive.

S. How can we do it? I think many of the friends feel this. That the twenty-one hours in between, most hours of the day, are not well utilized.

R. How can we correct that? Think about it more, think about it. Give a calculation to yourself of why I do that, how it works.

S. Many times you give the example of the mother and the baby. But I don't see that I do not have that kind of emotion or thought towards the Ten or the path. It does not exist in me.

R. Let us hear other questions.

14. S. (01:09:58) About coercion, the coercion is on actions, right?

R. Let us say and continue. I don't know what you are getting to here.

S. In order to act in coercion I need the force from the Creator. But I get that only from the Ten. So in the Ten I can get it in a different way than just being ashamed or making calculations. Or is that incorrect?

R. No, when I am in a network of forces, I act according to how that network obligates me.

S. In coercion is there a correction?

R. What does it mean, is there a correction in coercion?

S. If I managed to bend the body by coercion. I went above reason and made an action that there’s no logic in it, is that a correction in that?

R. You performed a correction.

S. So the coercion is already a correction even though it’s just an action?

R. Yes, what’s next?

S. There’s an article from Rabash where he says, even if the friends obligate you to come to the lessons, trust that it’s the Creator who awakened you. And here too he says, that the whole day you did not think about spirituality or contact with the Creator, with the society. And suddenly he does have it, he shouldn’t now take into account all of the deficiencies. That’s where he was detached and in corporeal calculations. But first, hold on to that point that the Creator awakened him? And this is my question because he says that it's like a spark, this point in the heart. That once again the Creator touched you, identifying that He awakened you. But you have some work here. Not to go straight to the left but to bless and thank and hold the contact for a while. That is how I understand. Before you cry and pray and look at your deficiencies and ask. What is this move where I have a spark during the day, a thought about the friends? And I don't want it to go out. That from this contact I will go all the way to cry even to cry to the Creator to take us out of Egypt. Can we do such a thing? Do you see what I'm trying to extend? That grip, point of grip?

R. I do not know if you can? You have to be connected to everybody, all the friends, and all the friends that also have that tendency to come out of Egypt. You are incorporating them, and you absorb what is in them. Then you are with them together, and then when you are together with them, you can come out of Egypt.

S. We talked about how the article is very powerful. There are also these moments before we go into the lesson that are very powerful. These few minutes of preparation that we do. What does it depend on, these moments? When a person is not surrounded by friends in that moment can he achieve such an intensity? Can you gather the friends around them in terms of feeling that way?

R. If he's physically next to him.

S. Yes, let's say the boss yells at him and while that happens, he remembers the friends for a second. He wants to get such a strength from that?

R. Supposedly yes, why not? What, that negative influence of the boss influences him so much? It is all about the values?

S. What does he do? He starts doing the inner work to the point that he feels the friends around him, and then with them, he turns?

R. Yes, he feels that he is with the Creator.

16. S. (01:14:43) I need help here in a certain scrutiny. In the Ten, we're trying to do certain actions, and to think somewhat, whether we bring contentment to the Creator in this action. I mean if we can do this action this way?

R. Yes?

S. Then you perform the action, you think about it, and discover that you are not doing it in order to bring contentment to the Creator. There are all kinds of other excuses.

R. Okay?

S. So now the question is about the scrutiny in this? Whether now, in continuation of what he said, we have to with this, or?

R. Take it as a preparation for the next action which will be correct.

S. What does it mean I perform the action? We were with the friends; we did the action. In my scrutiny, I saw that it's not pure, this intention.

R. So now do it in a clean, pure way.

S. How? Okay, that’s what I want to do but I just don't know how to do it. Meaning, did you say do it?

R. What is the difference between what you did to what you want to do?

S. On the outside, I don’t think you can see a difference, it’s in the intention.

R. So correct your intention. What, what to correct?

S. To correct my attitude and why I do this?

R. Correct it!

S. How, to pray to the Creator, to ask?

R. Whatever you have; if inside you have a collision between what you had and what you want to do, then you will see how to correct it.

S. Meaning to be in this conflict and then see what will be revealed in there?

R. Yes.

17. S. (01:16:45) You define coercion earlier, and how I work with disturbances that awaken, that is what I heard.

R. Yes?

S. Now when there is a disturbance, we come to such a delicate refined state where we can either fall or overcome. And the feeling in these states is that you, after this happens, many times, you kind of depend on the Creator. It's not dependent on you. Your desire could be brought, making you fall, or if not, you will not fall. What defines in this very finite states, what impacts them, what are they influenced by?

R. I did not understand.

S. In this very delicate state that you are in, there is this voice that says, don't fall, don't do. There's a voice that says yes. Eventually, you realize that it is not under your control at least that is what I feel. What makes the determination, obviously the Creator does this? What determines whether the voice to be stronger or the weak one will be louder?

R. So, you are going with the voice that says, to overcome.

S. I'm trying, but it doesn’t always succeed.

R. It is not important, even if you were not successful.

S. Now, in these individual states, like what was just spoken of, like the previous friend said, when you’re with yourself here in these states also, does the influence of the environment work on you?

R. It is always whichever way you want to feel.

S. Meaning, let’s say, the Ten and the friends. Does that act on me?

R. Yes.

S. This force of the Ten, after all, the Ten is a system. It’s a certain kind of system that protects and guards you. What causes the Ten to create the force to protect the individual when he is alone? What does it have that protects the individual?

R. The Ten is always a Ten. There is always a connection, each one is always a result of the all their connection.

S. Inside the system, if I want this system to protect, guard the friends better, and generate more forces.

R. Yes?

S. The form in which this is created, let's say it's overcoming. Let's say there are ten friends, and the friend does an overcoming. I don't see, I don’t know what he did. But he, in his time, overcame it. So does that give forces to all the Ten, to overcome as well, as a system?

R. Yes.

S. Eventually, that individual that wants to, the more he wants in this business, he will also be able to receive more forces, like in a business?

R. Yes. I see that we're kind of in a transition here. Part understands this, part don't understand it yet, but somehow are incorporated with it. So we need patience to go through the state.

18. S. (01:20:35) I hear most of the discernments that we have around coercion here. I actually wanted to come from the other direction. He writes that, if he did not receive the good and delight, yet. It is a sign that he is still under the control of the will to receive. He continues and says that, since he is working for the sake of the Creator, he is no pleasure in the Torah and Mitzvot. On the contrary, he feels pleasure from serving the King. It seems like a certain measurement here. I want to ask if I have delight and pleasure from the study and everything that happens here. And for the most people, I think they do have it, otherwise they would not be here. Does it mean that I'm actually working for the sake of the Creator?

R. No, not specifically for the sake of the Creator. You are working from all kinds of excuses or other reasons.

S. Like what, for example?

R. Honor, control, pride.

S. I don't feel like I'm getting this in the group.

R. You do not feel like you are getting it from society? We are altogether, maybe your relation to a different society.

S. Since I'm studying here this is how I receive it, also?

R. You feel it whether they tell it to you or not. But when you compare yourself to someone outside in a different society, you see that you have something that is not in them.

S. I understood. So what does it mean to truly, purely work for the sake of the Creator, for the sake of the heaven?

R. We don't know that yet. We do not know.

19. S. (01:22:27) A general question about the work in the refinement. Is this also included in the preparation stage, in, also, the vessels of bestowal?

R. Work in purity is until a person really starts controlling the vessels of reception.

S. Until he comes to receiving in order to bestow?

R. Yes.

S. All this comes even before he comes to receiving in order to bestow?

R. Yes

20. S. (01:23:08) There is a scrutiny here of, go away from bad and do good, and our personal path as we go, it’s clear that Rabash, his recommendations are, and do good. But it’s clear that not, just, and do good, you have to make calculations here. From time to time, you feel that the calculations you're doing are not the correct calculations. And the scrutiny of how to do this calculation, it's not mine, it's us, it's ours, of the Ten, of the group. How do we begin with this in some way?

R. The calculation that we are doing as that we are supposedly standing before the Creator and calculating what do we need in order to bestow to Him. So here, start counting what do we need? To be connected above our will to receive; to aim it that it all will be not or anyone but all of us together in order to bestow to the Creator from us, right? All kinds of things, start gathering them, and seeing, are you in this, in what yes, and how much no. And from that it will be clearer where you are. You can even make a list of those stages, from the more important to the less.

21. S. (01:24:59) Sometimes we see a person receive in life something, it could be spiritual or corporeal and it fills him. I don't know, family, work and he entered some comatose state. Everything disappears, it's like this false confidence, something that's not right. You don't know how to help a friend when he's in such a state. What can we do?

R. I do not know, there are a lot of things here. Again?

S. Sometimes it feels like it happens, the friends receive something that they really wanted. They yearned for something in the family, something in work, even something here in the society. And this thing kind of gives this confidence that is, I think it's kind of false confidence that puts them into a very sleepy state. That strain that they're supposed to have in the beginning kind of disappears.

R. It could be, they are sufficient with a bit. They are satisfied with the state that is not lower that is what they wanted to get before.

S. But we need to grow, we need to augment our deficiency.

R. That is through the work between you, it is through the work between you, and you do not see so much. As much as we try to awaken each and every one to be in a stronger contact with the others.

S. A person can prepare himself to a state in which if he receives something, quickly he will forget himself and put himself into a state with a Ten.

R. It could be. Well, that is the inner work.

22. S. (01:27:49) I heard that we’re in some transitional states that some understand, some not so much so. But we need to go through that state. What are we supposed to do with this information?

R. Keep going, keep going forward towards connection and awakening.

S. What should we concentrate on? How do you see this state of the group that we need to concentrate on?

R. That we will not stop, not to stop in the middle. And we can get used to any state. So instead of advancing, we will just stay in this state. But we need to see ourselves ahead. That what is important is to constantly be in the lack of satisfaction.

S. Meaning that we should awaken this lack of gratification because it's a critical state, right now?

R. Yes.

23. S. (01:29:13) He says that we need to receive the work as an ox to the burden and a donkey to the load. Prior to that he gave an example that the ox when he sees that his owner stops looking he immediately stops working. There is this feeling that during the lesson when we’re sitting together, reading and you agree and you want to bestow and be in love and there's an hour that your already in the steps from here, your ego kind of resets like an computer that makes everything disappear, it’s like the landlords looking and you're not agreeing, it’s like the body rejects you even from the thoughts from the lesson. Sometimes you arrive home, and you try to remind yourself of what was there or that wasn’t there. So how, while the landlord is not looking should we do some form of work?

R. Instead of the landlord we can depict the group and the entire system that keeps us, guards us and we’re like in the middle of the scales and that's it and in that way awaken ourselves. I constantly need to see how I can keep the direction going forward and in the direction of going forward I'm on those scales and from there I receive the awakening, the optimum maximum awakening.

S. In all the articles, well let’s say for himself, the Upper, the Creator’s some quality that is closer to bestow than he’s in and he kind of goes in that direction, he receives from there light, forces and those ideas of bestowal and love. Well now a person can sign for himself, mark from himself something that’s the Creator’s, some great picture to mark for himself, the Kabbalist he takes from their articles, he can mark for himself the Rav it’s Upper and he also knows the friends need to be there, the Ten needs to be there but that is hard for him to do because , the next thing he said it’s flesh and blood like me. How do we raise the Ten and put them together with Creator, Teacher, Kabbalist?

R. Ten is the vessel. It’s a spaceship I’m in that I can’t be without them. I can’t be without this place called a Ten. That’s the place where I can live to get the oxygen of life and that’s why I have to be incorporated in them, them for me, me for them.

S. Yesterday the son of my friend had a wedding and many of the friends were there, and we all were physically tired. We slept a little, we came to the lesson because we felt the importance in the highest way. But let's say I was in the degree of a fatigue and there was a zoom meeting with friends I would probably not connect. I would not have the forces to drive myself. Meaning, I don't have such importance for the zoom meeting with friends like I do for the morning lesson with the friends where I etched on myself that’s life, this is it, it’s truth and I'm not going to miss it. So where do you get the forces for that thing called a Ten, the friends who will be in the same category as the Creator, the teacher, the Kabbalist?

R. The surrounding light from the environment.

S. What is that?

R. That’s it. The surrounding light in the environment.

24. S. (01:34:25) With your permission I will read the two last sentences in the article from where my question is. One does not go to work on the left but rather on the left we only think of the deficiencies therefore the answer the deficiencies a person should not work on the left line unless he is in the state on the right side when he only in the state of wholeness and feel the taste in the work and that is the work then he has time for the left as well-meaning his state in mind and heart in order and then he will merit for the Creator to give the soul that is called the soul of life. The question is it turns out that according to what Rabash writes and I accept this, a person actually cannot move to the left line if he is not working in the right line there's no way left right, left right left?

R. Yes.

S. Then we need to actually ask for this soul of life as it is called not the soul that the Creator gave us then we first start on the path but soul of life. First always to be on the right in order for us to be able to scrutinize and add more on the other side of the mind and heart, correct?

R. Yes and add it to the right.

25. S. (01:36:12) It is written in the article that one who works for the sake of the Creator does not strive in Torah and Mitzvot. Can you explain this condition, this state?

R. Yes, because he sees these actions for the Creator, the correct actions called Torah and Mitzvot Commandments that they are actions that raise all of creation and himself into spiritual degrees.

26. S. (01:37:09) I received an impression from the article that a person develops from beastly desires all the way to spiritual desires and when the person discovers spirituality he no longer seeks pleasure on the corporal but rather just cares for his body as far as us as it is necessary for the body and all the rest of the time and energy he invests into spiritual development is that how it works?

R. Yes, it's mutual, general.

S. Is that the right description where a person removes all the cares for the honor and only cares for necessities?

R. Yes.

27. S. (01:48:13) Can you define what it means to receive pleasure and enjoyment for the purpose of bestowing?

R. I cannot explain it's something that you have to get into and feel it, it's impossible. Who whoever still did not taste it you cannot explain it.

28. S. (01:38:54) My body and all of creation are the will to receive. How can I transition from my own nature to the nature of the Creator? What are the means, the tools that are necessary to do so?

R. That is called the light that reforms. It is given to a few souls, not all of them, a few souls, an opportunity to work in it and that is how we overcome it. Clear?

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

9-קליפ מתוכנית "שאל את המקובל"

9-קליפ מתוכנית "שאל את המקובל"

9-קליפ מתוכנית "שאל את המקובל"

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

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

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