Morning Lesson August 24, 2023

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

Part 1:

Rabash. Article No. 8, (1989). What It Means, in the Work, that If the Good Grows, So Grows the Bad

1. R. Thank you to our friend who read, questions, please?

2. S. (30:25) Maybe you can explain, I’m certain you can explain, what does it mean ‘to vex the good inclination’?

R. ‘To vex the good inclination’ or the bad means to have them quarrel, each one would feel the other as trying to cancel it.

S. What is the purpose of it, to strengthen?

R. To strengthen the good inclination, let's say so; it would want to overcome the bad inclination and not allow it to even appear, simulate the best. But on the other hand we don't give room for the evil inclination to grow and the good inclination feels its boundaries and what it needs to do; in other words, we have to see one against the other as the Creator has made them.

S. So, we want both of them to grow stronger?

R. Yes, you want both of them to grow stronger.

S. But, not to pay attention, that maybe, my power will diminish, but my strength is actually declining and I want to be able to prevail?

R. We need to see both of them grow over one another, one gets on top of the other and next time, the other gets on top of the other. And in this way, they grow because you cannot have the good inclination grow without the bad inclination or the bad inclination grow without the good inclination whether it's one versus the other.

S. The difference between them, it's not about that this is ‘good’ and the other is ‘bad’, but rather good and bad is a distinction, it's a discernment, a distinction between these two qualities. The evil inclination is not literally evil, it's not bad, it's great help that we get.

R. Yes.

S. And the good inclination, so it's really the same thing?

R. They need to have to struggle until they reveal one another and specifically from these two that are at odds, from that, the Creator grows and He connects them and bring them closer together to the state of the end of correction.

S. So, when should we measure and when to be grateful for one, and when should we be grateful for the other. Or should we only be grateful for both of them together, bless the good and the bad together?

R. We need to feel that for the time being this is stronger and more powerful and the other is more powerful, and in this way we march forward: left, right, left, right.

S. How do we know which inclination, which desire to vex, when should it be this one and when should it be the other one?

R. It is when you scrutinize what kind of desire is in you right now and which desire is in control.

S. But ‘I should not trust myself until I die’, right?

R. Yes?

S. How to do and make a discernment when I'm constantly lying to myself?

R. From such discernments, specifically, you will feel the truth.

3. S. (35:43) How is the help of the Creator manifested?

R. The help of the Creator comes when you receive the strength to scrutinize what is good and what is bad in each and every discernment.

S. And the Creator wants me to come closer to Him then He will always give me distance, and increase the evil inclination in me, so I will need Him more; can you say that the help of the Creator is specifically when He increases the inclination in me, when He makes me feel more distant?

R. Yes of course, and that is well, all of the actions that come from above from the Creator, are to come to correction even if by that he awakens the evil inclination to be stronger.

S. Can we be with the feeling that we are getting filled with a good inclination and at the same time have a demand from the Creator, the demand that we are being filled but also have a demand for Him?

R. It is possible, but not when you are being filled, because then you have no demand.

S. So how can it be both in the filling and being filled and in the demand; or should we always feel that the demand is lacking and pray to him?

R. Only from a lack can we advance.

S. So there is no advancement in the good?

R. Advancement in the good, for the time being, no.

S. He writes that he has already prepared many times and he asks the Creator to help him, but he does not have any advancement towards bestowal. Why does the Creator give a person a feeling that His prayers are not helping time and time again, how does that help?

R. That is from man to need the help of the Creator.

S. But then, too, he sees that he's not getting help from the Creator time and time again?

R. No, he receives help and if he is asking for help, he is getting help.

S. What has help, how is the help of the Creator manifested?

R. The Creator shows him what he has to strengthen and what he has to do in order to set up the force of bestowal to grow in him.

4. S. (38:16) A person notices that the more he advances, there is a greater gap between this and bad, both of them grow, so how do we vex the good inclination over the evil inclination?

R. When I want the good inclination to be in control and the evil inclination doesn't let him control.

S. So these are all the exits that we do in the study and in the ten, all of these actions, but what does it mean ‘to vex it’ and make it angry?

R. To place one as opposite the other, so the evil inclination will face the good inclination and will want to control it.

S. The evil inclination is going to control the good inclination?

R. Yes.

S. That happens anyway, doesn't it?

R. Yes.

S. Here he describes the state that a person is in the evil inclination, let's say he falls and he’s certain he's going to remain his way his whole life, even forgets though before he was in bestowal and when he is in a state of ascent then he looks as it and says “what is this beastly life, is it not worth anything”? Then he says” one should always vex the good inclination over the evil inclination”?

R. In order to advance.

S. What is this “vex”, what is the technique of “vexing it”?

R. That you always want the good inclination to be in control and by that you advance towards resembling the Creator.

S. I want it and when I'm in an ascent I want it. When I’m in a descent I don’t want it. He says you should always vex the good inclination over the evil inclination.

R. You need to try and vex it.

S. How?

R. How, this is your work in the group, and you have a small, very weak good inclination and you need to collect from all of the friends their attitude toward this good, and when you connect into one desire, then yes you can grow.

S. Why is it called “vexing”, this is our work all the time?

R. That there will be one against the other, one against the other, two inclinations. And you must vex one over the other, then typically you have no choice but to cry to the Creator to save him.

5. S. (41:35) Can you explain what is this whole matter of “deceit in the mind and in the heart”?

R. There are several modes against speaking about it, superficially, there are times where the person discovers that he, himself, is deceiving himself. Other times he sees that he can distract himself from this deception and he has to approach the right line and by that, using that, to reveal the left. Deception is when we cannot quite detect who is right.

S. He writes here that from Lo Lishma to Lishma, that is the deception, the body allows him for the time being to work because you tell the body that it's in order to bestow, but it's not in order for Lishma yet?

R. We have to read that again, we have to read that again.

6. S. (43:07) To continue the question about deceit, it says that “Jacob overcame Esau through deceit”; he lied to him, stole from him, so what is this form of work where Jacob over Israel work in such a way of deceit through lying and robbing and in this way he then succeeds. What is this form of work?

R. It is a form of work.

S. Usually we say that the will to receive is one that lies and here it’s the other, the quality of truth and the quality of bestowal is working in the form of the descent?

R. We cannot say who is right, we are just trying to see that one is trying to get above the other, ahead of the other, and in that, there's no difference between Jacob and Esau, otherwise it would have been clear from the get-go.

S. How can I work with myself in this form of deceit in my will to receive?

R. I think you can’t do it except with the group, a person on his own cannot do it, he is seemingly working in a tiny tip, he has nothing with which to decide determine what is correct.

7. S. (44:57) He writes that “if we advance and one day advance in the work, there are some criticisms, and develops to notice every subtle thing they see even a hair’s breadth to see a fine or not so”. What is a person's advice to see a person's ‘hair’s breadth’ in the friends is something that is truly great?

R. The speaks of how to identify the will to receive in each and every one of us, how great it is, what is its character, what is it pulling us to, this is part of our work. We need to detect it.

S. So now it begins to form in a person inside of him before he advances between these two directions and also possibly correct me I mean if necessary I feel that it is also happening in the ten. There is a part that is running forward and advancing and there is a part that feels like they're staying behind, falling behind, and a gap begins. What are we doing in the ten when we feel that there's a gap between those who run forward and those who seemingly stayed behind?

R. But everyone once in a while they exchange places, right? Those who run forward now stop for a little bit and those who are in the back are now running ahead. No?

S. That would be the desire of the state of what we would like to have, but if it's a long time, it's been too long, and those who have stayed behind, that's what they seemingly feel. How will I catch up with this gap that has been created? I've fallen so far behind. What's the advice you can give them?

R. I think that if we advance in the group more or less, then all of us are moving forward. Although each one is to his own nature and has his own discernments that appears and perhaps they don't rush forward like everyone. There is a part that seems to them, but ultimately, we are all moving forward.

S. Should I remember that this is actually a kind of advancement, it's not that they seemingly fell behind?

R. Yes. It's different in a group.

8. S. (48:03) I wanted to ask about the Ibur, impregnation, he writes, that Ibur is the transition from reception to in order to bestow, how does it happen?

R. Annulment.

S. Annulment is an action that you perform in order to receive or in order to bestow?

R. No, when you're trying to annul yourself toward the force of bestowal.

S. By which force do you perform the annulment?

R. From the force of reception.

S. The whole entrance to Ibur is based on reception, on the force of reception?

R. The force of concession that you make goes against the force of reception.

S. I'm asking because seemingly it turns out that the result of the Ibur is that you reach in order to bestow, but when you enter the Ibur you shift in order to bestow.

R. Yes.

S. So, the entrance to Ibur is seemly you're not yet in the order of bestowal. How do you get into it?

R. Entering, Ibur, impregnation, is when you start with annulment of yourself.

S. And the force for self annulment, where do you get it from?

R. He receives it from above because it is an upper force where you receive it from above. With the help of this force he can annul his tiny will to receive, and in this way he starts to grows up.

S. And your will to receive in order to receive asks for that? You reach a request that you truly want that?

R. You truly wish to annul yourself.

S. How do I reach this I truly want to annul?

R. From above, you don't have it. Only from above.

S. So it is only from above, then what is in your hands to do so that from above that you receive this power?

R. To annul yourself, to want to annul yourself, to have this inclination toward it, to have small actions in order to annul yourself.

S. In the end, everything is done to you?

R. Everything comes from above, everything comes from above.

9. S. (51:06) I want to continue the question about the Ibur, in another place it says when you want to shift from the work of the public to the work of the individual, what does that mean?

R. The work of the collective means that they are performing actions from the will to receive and from the work of the individuals where he wants to perform actions in order to bestow.

10. S. (51:33) About annulment, it is work that really puts one to despair you cannot really get the power so it will happen because I realize that I have an inclination and I put aside these attempt and just to work to try to be the bestower. Meaning to try to help the friends as much as possible, but this matter of annulment, the moment you touch it, it really repels you, it's repulsive, you can't get the force to do it that we don't manage to awaken this force from above and put it to the side. What is the advice for us to begin this work anew? How to awaken and try to annul ourselves more?

R. The advice is that I have no choice, I must annul all of my forces and annul before the upper one so that he is constantly turning me like on a frying pan, one time this side, one on the other side and I accordingly just need to try to annul, to annul toward the upper one.

S. Feeling like a rag is very strong.

R. No, no it’s not like a rag. I don't feel myself like a rag. I feel myself as going this supreme work.

S. I meant the feeling like I'm being flipped over in a pan. There's no power to deal with what the Creator is taking through you, passing through you. And the understanding of what it means to unnull exists and it is difficult to work in that direction because you don't feel like you're getting any help although it says one who comes to purify is aided. Seemingly, I cannot find the strength to get back to this work. I have attempts that are completely discouraging. I can do many other types of actions but this annulment thing, I am not able to work on this point.

R. Annulment is not that you completely annul yourself and you cannot do anything, but rather you replace your previous role with a new role. And you engage in that even though it is not according to your nature.

S. What is the previous role in the new role?

R. That if before you engage in one thing with the friends, now you're engaging with something else. What is for their benefit and let's say it's not for your benefit.

S. Yes, this we do. But along with that has to be a feeling of annulment in a person has to try?

R. Annulment is that you left your previous business and now you are invested yourself in a new style of work.

S. And it should awaken additional power from above?

R. Yes.

S. And when that power does not awaken, what does a person do, he feels like he's doing something wrong?

R. Let's try. Let's try.

11. S. (56:01) How to distinguish between the states of idol worshiping and true work?

R. I don't know. Idol worship is when we take some examples from our will to receive and we get into it and we calm ourselves that this is the right work, that is idol worship. So we need to be cautious of that.

12. S. (56:47) What characterizes the evil revealed of someone who is working on the path? What characterizes the evil of someone who is walking correctly on the path?

R. The evil that is revealed is revealed in that I don't need support from the group. That is the most important.

13. S. (56:35) About the text of forever vexed from the man below of evil inclination it later says that man put himself in danger, so what does it mean to not put himself in danger?

R. That I will not fall into order to receive.

14. S. (58:01) About Rabash’s writing, where is the work in a person in the ten in the environment?

R. Rabash writes with respect to a single person and he is inside a ten, inside a world, and the work, and the study, in the group. But nevertheless, how does a person feel how he should receive these discernments and advance with them.

15. S. (58:50) How to work correctly with the evil inclination without harming the awakening of the good inclination?

R. We don't need to be so afraid of touching or not touching the evil inclination, or the good inclination. We need to take steps forward that are greater, more concret. Not to be afraid of having collisions between the good inclination and the evil inclination. But to the contrary, it is written that one should always vex the good inclination over the evil inclination and out of that, he will have sparks of scrutiny.

16. S. (01:00:15) I want to read a quote from the reading, when he begins to work from the work of the collective from the work of the individual, he begins to reveal the evil and this is from 13 years on.” And the question up to 13 years, a person works for himself, It's like our basic cell, our spiritual cell me for myself, that’s how I was created. so how do we seemingly start to work for the sake of the collective? It is a different angle of our work and it is a different intention contrary to how we were created?

R. Ok. Leave these few lines on the side, later on you’ll understand it. Ok, I understand.

17. S. (01:00:58) To shift the balance of the evil inclination to the good inclination, is that the mechanism by which we advance through prayer?

R. The prayer does a lot more than that. The prayer divides all of our work into different parts and later on, it attaches these parts to man's heart. That's it.

18. S. (01:01:47) You said that we need to see how the good inclination and the evil inclination get on top of one another and vex one another and so on and so forth. Question is, how can a person identify the good inclination? I only identify the bad inclination in me. How do I identify the good inclination in order to do this work?

R. So to do something in order to go against the evil clinician, that we will reach the good inclination.

S. How do you detect it and truly reach the good inclination because I keep detecting more of the evil inclination?

R. Go against it.

S. So when I go against it does that mean that I detected the good inclination and now I go against the evil inclination?

R. What confusion, you're saying that besides the evil inclination you cannot detect anything.

S. Right.

R. So go against it. That’s it.

S. So to go against it, meaning we don’t need to detect that the good inclination goes above the evil inclination and they clash?

R. Never mind, you're not in that state.

19. S. (01:03:15) What does it mean to say that we start working in the work of bestowal and contradicting thoughts come to us, but it also says that we start to feel every state in us. So what is ‘every state’ and ‘contradicting forces’?

R. I did not understand it, the question. Did anyone understand? Repeat.

S. It says that one begins to work in bestowal and you get contradicting forces, let's say contradicting thoughts within yourself. But you also start to feel every state in yourself. So what does this mean?

R. Well what kind of advice can you give about this? None? Okay, next.

20. S. (01:05:18) It is a struggle between Jacob and Esau that is described here, the triumph of Jacob is something that is pre-planned? Meaning he has to triumph over the evil inclination because sometimes you feel Esau is winning and falling into the evil inclination. Are we insured the triumph of Jacob?

R. To bring all of our corporeal development meaning when the will to receive develops, certainly Esau wins, triumphs more and more; until we reach the last stage and there is war between them, and in this war and finally Jacob wins.

S. What does it mean that Jacob will win? Let's say I'm looking back a year ago I was able to do more with intention and prayers and now I do less. I also see that it's not me who decides this, it kind of comes out by itself. How to make it so that Jacob would truly win?

R. How to make Jacob win? We need to want it very much and that inside of each and every one of us the force of bestowal will cover the force of reception.

S. On the one hand, you see that seemingly you are losing some inner focus, you are thrown somewhere or fall somewhere. There is certainty that you will be able to hold on and be sharp and attack and maybe just fall into the values of this world. How to stop it?

R. The responsibility or the guarantee that everything will work out, it exists in the very beginning. The Creator chose this path in order for us to advance and that we will reach a state where we will all choose it. That there is no choice but the good force must win because the evil force will always pull us to death.

The evil force has no more than the good force but only because from the very beginning it was given to us as a force that wins, the ego wins, this is how we were born, and this is how we see it in children, in babies. This is how it is in each and everyone. However, after we advance, we see that this force cannot really win, it can't.

S. You say that we can choose once, I seemingly chose, I'm on the path, you participate whenever you can, but there is no feeling of you only made one choice and everything follows through.

R. Because it works that you advance on the degrees if you advance on the first degree you are given a second degree, a third degree, a fourth degree, and so on. It is not that one time, it’s like he writes that only good and mercy will chase after me all the days of my life, and not once a person reaches such a state where he defeats the evil inclination.

S. When we look at your path, you chose once when you met Rabash, you placed yourself in this environment and that's it, everything is clear.

R. It seems to be this way, that I made a choice and everything was okay. No way. Do not trust yourself until the day you die. Until the will to receive dies completely; until then a person is always in all kinds of different contradicting states.

S. What does it mean that the will to receive has to die completely? That all of the values in this world stop existing for me and I will choose finally for the first time?

R. All of the greatest and most important states in this world, will be covered by spiritual states that will be even more important.

21. S. (01:11:13) A friend is asking, what is the work to vex the evil inclination in the ten? What kind of actions do we need to do for that?

R. The work in the ten is summed up in bringing all of the friends to a single desire so that it will be greater than everyone.

22. S. (01:11:55) How can we have the state of vexing the good inclination or the evil inclination in order to achieve the truth?

R. We want them to collide and we want to have them meet each other; to be in a confrontation with each other so that out of the struggle we will reach the right decision.

23. S. (01:12:39) The cost of living is expensive now when you come to the morning lesson they throw at you diamonds and gold and you don’t want anything because it's expensive, it's expensive for the ego, you know how much you're going to sacrifice and it's pricey. So you turn to the ten and try to do it together perhaps, to connect, to buy something so we have a life. The question is, do we get to spirituality when we run out of choices?

R. Yes, out of lack of choice.

24. S. (01:13:34) What is the quality of Jacob?

R. This is his role, his qualities, this is how he behaves with everyone; this is his nature, he doesn't cheat or deceive.

25. S. (01:14:08) The question is, what should we discover before entering the Ibur in order to protect ourselves in this state?

R. Before we enter into Ibur we need to prepare ourselves to be what He wants from us, whatever He wants from us. We should be willing to annul before everything.

26. S. (01:15:02) It is written that he interprets that the opening is the opening of a womb so what does that mean? What is the opening of the womb?

R. That in order to be born we have to go through this phase where we change the desire with which we exist.

27. S. (01:15:38) Question from the ten about the age 13 that he mentions in the article, he says about becoming 13 so they’re asking in the ten is there a difference between men and women at the age of 13?

R. Yes.

28. S. (01:16:28) We are working together and studying together, but as much as I do scrutinizing on my connection with the friends, I see qualities that I cannot agree with. I just can't. And I swear that I have the heart of a lion, except for the Creator I have no fear of anybody. And I also see that if they want a mess ok let's have a mess no problem. No problem. I have no fear towards anyone. But I also know that we need to do actions towards the others, towards the friends constantly with annulment. I can't ask, I'm sorry. How to overcome towards the group?

R. Keep going. Keep going, you're in a good situation, very good progress, you have excellent distinctions. Just continue. Soon you'll begin to discover all of these things as one mechanism, one whole that will direct you precisely toward correction. Excellent.

29. S. (01:18:22) Exactly, to continue that question, he writes that the more good a person does, he reveals more evil in order for him to feel owning and eligible?

R. Yes, two opposites.

S. So I wanted to ask if there's a part of the soul of Adam HaRishon that is more owing or is more rewarded. Is there such a thing?

R. I don't understand.

S. There's an individual soul, let’s say me, can he feel that i owe more than him or can receive more than another? Is that a part that has…

R. You can always feel yourself either more worthy or unworthy, righteous or sinner.

S. There's no parts in the individuals of the soul?

R. It depends on what state you're in.

S. The main question that I wanted to get to is that, according to what we feel here that precise method, that if everything that is coming between us it's a feeling that is a lot greater than what separates between us.

R. Who is greater?

S. The common, the path, the conditions.

R. Much greater?

S. Yes.

R. Then what separates?

S. Yes.

R. Wait, wait. You will get such burdening of the heart that you’ll see that God has created one opposite of the other; and it all depends only on the extent or the measure of strength that is in us.

30. S. (01:20:25) To try and help the friend, maybe ask this way: Is there a difference between the root and every soul that has a different manner of work and every friend?

R. Well of course, that's the whole difference between us; that in each of us there is a different basic point.

31. S. 01:20:55) The whole article and also all the friends' questions, we hear also about this friction between the good and evil in the person and the inclinations. What comes out of this friction? What is built from the friction?

R. Scrutinies, sparks.

S. What are sparks?

R. Scrutinies.

S. The main sparks come towards the ten when a person works towards the ten?

R. Yes, yes, toward the ten, toward a person in the ten.

S. So can I say that there are sparks in a person working towards the ten and also between the friends?

R. There are, in each degree he has both.

S. So, is it all in order to build?

R. Yes, yes of course. Every single spark you need to ultimately connect to the rest of the sparks and build out of this light.

32. S. (01:22:03) I want to continue that scrutiny: There is the daily war between the good and evil inclinations and every moment.

R. Yes.

S. And at least me, it's making me very nervous. I'm in very high self-criticism, and here I read that I have to demand the Creator now. What do I have to demand from Him in that state? Because I'm starting to argue with the friends all the time.

R. Why?

S. I don't know, I feel that on one hand I'm not dealing with the evil inclination enough, on the other hand I feel that the friends are with me in this war, and I am constantly in an inner war between these inclinations all the time and it’s in a period of a few days.

R. Several days?

S. So, what should I demand? What do I need to demand from the Creator in this state? Or just lower my head?

R. No, no, Just lower your head, just to place yourself with all these questions it’s not…

S. That's what I think exactly, but what do I demand from the Creator?

R. Whatever you want, I cannot limit you.

S. I feel like I'm in a very narrow place.

R. Okay, so demand from the Creator to explain to you what you need to do; In the end, it's like a child when he doesn't succeed he comes to the grown up and cries to the grown up to show him what to do.

S. Who is that grown up I have to ask what to do, The Creator?

R. Yes.

33. S. (01:24:18) He writes that since he saw that there is a path of truth he cannot work only in deeds. They say that there is a principle from Lo Lishma, we come to Lishma. In Lo Lishma seemingly is easy to work because there’s a reward, but when we start to reveal Lishma there’s no strength to work even in Lo Lishma. That’s more or less what he says because we can see that the reward as promised, he won't get. We also see that Rambam is writing that when we reveal the secret of Lishma slowly slowly that a person does not run away on the path that he will understand that the reward that was promised to him in lo lishma won't happen. I wanted to ask about this method of things being gradually revealed and when something is revealed from ahead there is no force to go back and deal with what you used to deal with.

There is a feeling that from love of friends we reach the love of the Creator, as of love of friends is on the path to get used to working above your ego but it is not the goal but there is something a lot greater that we are not able to understand, but this notion that there is something greater gives you many time not to really give yourself completely to this work of love a friends. Even though you're telling us every day that that's where the work is and we hear it, and then you know that there's something greater at the end, a Creator that we need to reach and a bestowal, so you don't really devote yourself to love of friends. How can you deal with this revelation that you are dealing with the great truth that stops us from the work? It makes us stuck and doesn't let us release, I don't even know how to ask.

R. This we did understand. So wait, until you can ask truthfully.

34. S. (01:26:56) It is written, for that reason he sees that he has no other choice but to demand of the Creator to help him, that it is hard for him to pray that the Creator will help him because the doubts come God forbid that the Creator would help his prayer. And he says it comes to him because he already overcame and asked the Creator many times for help that he will have the ability to do the work of bestowal. So he says?

R. He asked many times and it didn't help him.

S. Right.

R. So how can he go now too and ask that it will help him?

S. But, I guess he was asking for the quality of bestowal and the work of bestowal. So the question is, what to put the emphasis on, to receive such qualities or to get help to get the forces of Jacob that he overcame Esau to be able to bestow more, in what style should i demand? That's the question.

R. He is not asking here about this, In what style? Well, we will scrutinize and clarify. In the meantime, we can't, we don't have enough information in our hands.

35. S. (01:28:50) How to learn to be happy of the wicked being revealed in us with the help of the friends? How not to forget that all the flaws I see are in me?

R. Only through persistence and prayer, anything you want to know, pray to know it; anything that happens to you and you don't know what exactly, pray for the Creator to explain it to you, and this is how you will advance. That's it.

S. Is it okay that with time you see more flaws?

R. Yes, yes. ‘Anyone who is greater than his friend, his inclination is greater than him’.

36. S. (01:30:00) The question from my friend, how can I want more from the good to be in the work as a force, I feel that the evil is winning every day?

R. It is written, envy, lust, honor bring a person up from the world. So envy, lust and honor, if you develop such tendencies within you, you will grow bigger in your ego and this will help you rise up and demand correction. We cannot be only great in the force of bestowal, we have to be growing in the force of reception. All the forces of bestowal become great because the forces of reception are under them and push them up. Clear?

From below, they also have to be the power of the ego, and this is what elevates the force of bestowal, and then the forces of bestowal become greater; you can't have one without the other. This is why it is built this way and this is how all of creation develops. Think about it, what connection is done here between the vessels of reception and the vessels of bestowal that between the two of them perform this type of dance, when does this go up, when does that go up; and in this way specifically together, they come to a state although he has nothing but a spark from the Creator, he begins to grow and rise up to the level of the Creator.

37. S. (01:32:07) He says that while they were small their deeds were not obvious. Meaning until they did not ask for bestowal they weren't really in the work, and when they started asking for bestowal so the evil inclination comes and he has to be half worthy and half unworthy, so that state of half and half, that is a constant state of work that you have to keep?

R. Yes.

S. So every time I get the evil inclination I have to get the good or bestowal, that is the work? Not only to be in the good but the middle between them?

R. Yes. There are many more things to add here but we will get to it.

38. S. (01:33:14) The question from a friend, I heard that the purpose of creation is to do good to His created beings. How can the created beings bring benefit to the Creator because if He is in complete stillness?

R. The friends can bring benefits to the Creator because by annulling themselves, each one before the others, and their annulment becomes more general and they all begin to connect, to unite their forces for connection above it and build the desire to bestow. That is the way it is, which is directed towards the Creator.

39. S. (01:34:06) Can we keep scrutinizing the matter of the deceiving?

R. Yes.

S. In what direction should we go, am I forcing myself to keep going no matter what or do I need to give joy to a friend or the Creator?

R. You need to prepare your questions in advance before the lesson. And then ask them smoothly so we will understand and not that here we are trying to understand you. Nothing comes out this way, nothing works out. So please ask after you have before you the question and it is clear and everyone can understand it. We do not have any other way to hear it and answer it.

40. S. (01:35:51) He said that the main evil is expressed that a person does not feel he needs the help of his ten?

R. Yes.

S. That is pride, how can a person deal with this state even though he doesn't recognize that he doesn't need the help of the ten?

R. Can someone repeat this more concisely?

S. How can a person overcome pride if he does not feel he needs to help with the ten?

R. That is not good, the fact that he doesn't need the help, he doesn't feel that he needs the help of the ten, it means that the scrutiny will not be a scrutiny. The scrutiny is done correctly if he feels that without the ten he is lost; he cannot overcome, not the question and he cannot understand the answer.

S. I don't understand the answer. How can you overcome that question and how is that connected to the ten here?

R. What did you ask?

S. You said that the main evil is expressed when a person feels that he does not need the help of the ten. He doesn't see the Creator, he only has his ten, so how can a person be sure that he feels the need of the ten, the help of the ten that he is part of it. And not that he has his own private work and private God?

R. Moshe, did you understand what he wants?

S. Earlier you said that the main evil says that a person does not need help from his ten. So the friend is trying to scrutinize, how can I recognize a state where I need help from the ten? Or how do I recognize that I don’t want help from my ten, that I am in my pride? How can I put my finger on this state?

R. When I do feel that I do not need the ten, not to understand the question and not to feel the question, that I am alone, I am lost. I have no way to advance. Is this clear? Yes? So what should I do to come closer and closer to the ten and find myself connected to the power of the ten and within them, I will advance. There's nothing more to do.

S. It says that I don't need the ten, you said that we need to get closer to them but I don't feel a need for them.

R. So you need to work so you do feel the need but you have no choice because if you don't feel a need for the ten if you don't become incorporated with them and work with them then it is as if your whole spiritual life is lost. There cannot be anything else here. Okay?

41. S. (01:40:06) It is written in the article and the children grew and Esau grew in the field and Jacov sat in the tents and they continued according to their qualities, so can a person change his qualities after he is born and does incorporating in the group change a person's qualities?

R. It changes of course, people change through the reforming light. It constantly changes, he constantly changes; Otherwise, what does it mean that he is advancing? Yes, there are always changes.

42. S. (01:41:03) Is there a spiritual desire in this world? I asked once and you said no and today I heard that all states gather into spiritual states. So are there spiritual desires in the world?

R. The world has no spiritual desires and there are no spiritual tens in the world and there are no spiritual goals in the world. Nothing is spiritual.

S. There are no spiritual tens in the world but you said…?

R. I don't know what I talked about then and I cannot understand from your words. What will happen is that the world will begin to feel in the world, when it begins to advance, it will discover that it can only advance with the help of the group and in this way, each group will advance towards the purpose of creation.

43. S. (01:43:00) Rabash uses the word Mefarkes, pressing to come out, that Esau and Jacob want to come out. Why is he using that verb?

R. Trying to come out in order to attach himself either to spiritual work or to idle worshiping, that is it by this you can identify if this is the good spiritual force that is trying to grow in him or the corporeal force, the egoistic force.

S. About the idol worshiping, he said we should be cautious about getting examples from the will to receive and thinking it is the right work, so what examples should we be careful of?

R. Examples from egoistic efforts which can be examples for a person's incorrect work. That is it.

44. S. (01:44:33) This article is shining the path towards the goal and the struggle is during the whole life. It is not a one-time thing. It is like acquiring experience and defeating myself and the annulment before the Creator. Can we look at the Torah of our teachers, of the friends?

R. Yes, you are right.

קבלה מדיה

קבלה מדיה

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

מדיטציה והתבוננות, חלק 2

מדיטציה והתבוננות, חלק 2

מדיטציה והתבוננות, חלק 2

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