Morning Lesson October 10, 2022 Transcription

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

Part 1:

Sukkot - Selected Excerpts from the sources. #14

1. Rav’s Introduction: We can understand pretty much why there are four species because we have the YHVH 4 letters in the name of the Lord or four phases in the expansion of the light from above us down to man, Adam and therefore corresponding to that we have four species meaning the whole of nature is divided into the root and the 4 degrees below them, below the root and this is how it is everywhere in each and everything. All in all everything is divided into five the root and the five consequences from it.

Therefore also on the holiday of Sukkot when we speak of the construction of the world, the correction of the world so it will be corrected already so it will all be as one complex,in one sukkah covered with one screen which all of it is holding the light inside in the general soul that includes all of the souls. All kinds of people white, red, yellow, black and everyone enters together in the same vessel under one thatch and this is how we see our correction in the soul of Adam HaRishon. When we return to that same single structure as it was prior to Creation.

Now we already understand and feel what is our nature and we all want and agree with our nature that it will all be in order to bestow and the Creator as He says I have created the evil inclination and we elevate this evil to good. This is how we reach the state of Sukkah of peace. This is the wholeness where everyone enters under the one thatch under one screen for all of humanity. This is what the holiday of Sukkot symbolizes for us. Therefore it seals all of these holidays for us. Hence everything is concluded on the last day after Sukkot which is called Simcha Torah, the joy of Torah when the upper light dresses in all of the corrected vessels. In the meantime we nevertheless need to study all of the discernments that are in the states, and therefore we now need to learn about the four species.

But before that we read item 14 RABASH, The Four Species we need to understand that this is about not other species but not people, not plants, it's all about the 4 phases that exist in our soul and those four phases, four discernment we have to correct them and connect them to their source to the Creator.

Excerpt 14 (04:38) RABASH, Article No. 893, “The Fruit of a Citrus Tree”

2. R. (06:00) This means that we don't have to remember these things. It doesn't matter if we get confused about them, the most important is that if we all connect then we reach wholeness. This actually is the matter of the four species. Again, it's about tying together the four kinds of these plants and elevating them to their upper root to the Creator.

3. S. (06:34) What is interesting is that meaning in the Ten if we have friends it doesn't matter what they're doing but if we connect correctly then all of this is covered? How do we connect correctly like it describes here, that one has no taste or no work?

R. If we connect such that we want to help each other and we'll all be connected together we cannot understand which of one of us has these qualities and which one has those qualities but rather if we all want to connect so that through our connection we rise to the Creator and become a vessel that He can dress in, then this is how it happens. Then we become the four species that are connected together and the Creator dresses and us.

S. [missing]

R. It's a symbol, we need to realize that not that these are plants ,the Citron and the palm branch and the willow. These are symbols of plants in our world that we in such a way make them or we talked about them but indeed this is about four kinds of people who are the wise, the fool, those more inclined to towards this time some matters or it doesn't matter but all in all, they're all different but when we connect we complete each other, and this is how it had been prepared from above that in the connection between us we complete each other into one complete set. Then the Creator can dress completely in us and he can be revealed.

S. That's really interesting because somehow we demand from the friends some equal attitude more or less towards the goal to come to the morning lesson each day you demand from the friends and let's say some don't succeed. Do we need a different approach here rather than just a man from one another? Demand a suitable connection.

R. How we should be in devotion all-in-all and each one already tries to be according to his root. One in this way and one in that and one in this and wanting that to just like with people in our world you have the wise you have the fools, you have the quick ones and the lazy ones, and each one completes himself so that if we all yearn for one goal and each one of us wants to reach this goal then all together through our work we reach wholeness.

Excerpt 15 : 10:23) Shamati, “What Is the Fruit of a Citrus Tree, in the Work?”

“it is written and you shall take the first day..

4. R. (10:59) Yes this means that when a person wants to carry out the connection, even though it rejects him and it doesn't agree with it and he doesn't know what to do with himself, however he must overcome in order to begin to come closer to the friends.

Reading continues (11:24) "Tmarim [palm trees] comes from the word Morah [fear]

5. R. (11:41) That we need to develop fear within us that is how to give contentment to the Creator

Reading continues (11:50) "Because of this, it is called Lulav [palm branch]."

6. R. (12:27) Meaning that he aims himself straight to the Creator as much as possible this is called " Lo Lev"no heart.

Reading continues (12:35) "Also, one should say, “When will my deeds come to be .."

7 R. (12:54) Then he is a consequence or result of all of our fathers meaning all the Sefirot allthe forces of the Creator.

Reading continues (13:05) " This is the mean of …"

8. R. (13:13) Yes the result of the spiritual root.

Reading continues (13:17) "Yet at the same time.."

9. R. (13:27) Meaning the simplest things seemingly

Reading continues (13:30) "and one should delight in this work.."

10. R. (13:38) He doesn't feel that anything that draws him that explains something to him that he understands any of it but rather it's tasteless.

Reading continues (13:47) "and then this work is called…"

11 R. (14:01) That is if he actually performs the work in the state where he doesn't feel and it's no taste or any scent or any satisfaction or anything that draws him that explain something to him that he can understand it with his mind or emotion or anything but if he does it then he reaches wholeness. Specifically because in that degree where he doesn't seem to get any response he must do it and he has no choice but rather he is doing it above reason. Against his intellect against his emotion, against whatever he can way he persuades himself to do it so to work with willows is actually the hardest one because these are things that we that the person disregards. It's not something special, it's not the Citron and it's not the Palm branches.

Meaning there's no taste or scent or anything. In his body there's no response to these things. Therefore because there's no importance and done in his eyes therefore if he gets these things importance above reason and he overcomes his apathy, not caring for them then he is rewarded with the letters of your unified name being revealed to him. Actually through these things he's rewarded with the unification of the Creator with him in complete wholeness. This is what it says here,'yet at the same time one should be in the form of Willows of the brook tasteless and sent list end with joy and hit this work even though he feels no fragrance in this work and then this work is called the letters of your unified name'. What does it mean unified, what's special about it? By which way we are rewarded with complete unification with the Creator specifically in such states.

12. S. (16:37) What is the taste and flavor in our work?

R. Taste and scent means you still have something that you can hold on to that you can tell yourself that you have some response that you are working and receiving some response, some feedback. Nevertheless the person is drawn to it, he knows how to aim himself, how to navigate it whereas, with the 'willows of the brook', he has nothing, he has already reached the fourth and last degree. the hardest one even though it's called 'willows of the brook' , something that is cheap, but it is not cheap. This is how it seems to our eyes our senses that this is something that is cheap and it has no value, no taste, no scent, but we need to respect the lack of discernments in the spiritual work as though they have everything, it's just that we do not discover it, but if we take it above reason then we need to believe that specifically in them there is the greatest final wholeness.

S. How does a person work when he has no taste, no scent?

R. Well, you tell me.

S. Above reason, right?

R. Go ahead.

S. Through the Ten to receive the forces

R. Yes that is it. Through the Ten he tries to be above his own reason and the reason of the friends. This is how we should publicize it in each and every Ten it is more important for him for each one more than his own reason. He cannot make it so that his personal reason will respect these kinds of work that has neither flavor nor fragrance you cannot. Only if we replace our attitude with the attitude of the group.

S. In the state where one has no taste or sense he cannot taste the group either?

R. Why is that? It's unrelated to spiritual work. These are simply people who are next to him and he doesn't have to pass a feeling to them through the heavens, as we call it through the Creator. No, they are connected between them. There's a reason why we learned about Matan Torah, the giving of the Torah, and the Arvut where we saw how much they have to be connected with each other, even though they don't understand anything. when they just begin the path but we plant that we will be connected in one mutual soul.

S. In a state when a person is in the state is it considered more bestowing? As if acting without taste?

R. Yes of course it doesn't depend on him, on himself. His devotion is complete, and through the group this is how he bestows to the Creator. Then the Creator, if it passes through the group then the Creator accepts it and receives it and connects back to him. This is called 'I am to my beloved and my beloved to me."

S. What's the difference between the 'willows of the brook' where there's no taste or scent and he's going by coercion to the branches of the palm trees where a person also has to go by coercion?

R. When he says, 'pans, mean Kefia (coercion, when one assumes the kingdom of heaven coercively. meaning even though he does not agree with his reason, he goes above reason, this is called coercive coupling.

S. What's the difference between this coercion in the coercion of the 'willows of the brook"?

R. The willows of the brook in general means there's no taste or scent or no importance.

13. S. (21:18) Can you please tell us to work without taste or scent is that the annulment?

R. Certainly one has to annul himself if he has neither a flavor or fragrance. Meaning that he doesn't receive any response from his work. He doesn't know if he is working good or not or correctly or incorrectly why he should do it, he has no feedback in his will to receive and so of course it is difficult. There are always new questions, do I need it or not, I need to take new forces, to actually do it. These are very difficult things and each time we need to connect with the group and each one should help his friend. If you still don't feel that you must have connection reinforcements from the Ten then you are not in any shape or form in spirituality in the spiritual work. The spiritual work begins when I see that here I must receive reinforcements and strengthening from the group otherwise I will not be able to do what I have before me.

S. Can I also ask? Coercion without the assistance from the Creator is that also possible?

R. Yes, but up to a certain type where you can persuade yourself, but in truth to go against the will to receive we're not capable of that. You can persuade yourself that it's worthwhile for you to do this or that but that's nevertheless within the realtor fee but above the will to receive where you have no justification to do something that you cannot.

14. S. (23:49) I remember joy when there is no taste or flavor or scent in the work. I remember a year ago we learned that the Shechina doesn't dwell except for a place of joy and I asked you about it and you said that if the intention is to give joy to the friends that it is allowed. I remember that the work in this becomes second nature and I have no explanation how it occurs and the joy comes naturally, the question is, how can I be in the second thing that he says that my deeds will be like my father's?

R. Ask the Creator, I don't know it's not up to me

15. S. (24:48) What is the meaning of joy you feel when you suddenly see your friends in the morning lesson even though you come and you're just completely tired and you see your friends in the Tenand you receive this joy?

R. There are many things to this, from the elementary to a simple hold where you feel confidence, that you rely on them and up to the highest states where you see that you can be inside their society and through the mutual strengthening between you, you can attain everything. We can climb all the degrees and reach all of the corrections only by growing stronger in the Ten. There is no more than ten ,no less than 10 as it says 10 not 9, 11 This is how it is written.

16. S. (26:02) In this taste, where you have no taste or scent, can you ask the Creator to give you taste or scent?

R. No, we ask the Creator not that he will give me taste her scent but he will give me strength to work without taste or scent without any support.

S. You can't even ask for spiritual taste or scent?

R. No, you're not listening.

S. How can you without everything

R. Yes without anything that the Creator will give me forces, what do I care? It's not according to your intellect but I want to do work to perform actions so that I will not need anything in order to carry them out and this is what I asked the Creator for and Hegives it me the strength and then the strength that I received from him so that I can perform each and every action without any justification or purpose or feeling or anything this is called faith above reason. Think about it.

Reading (27:26) “ we see about the Citron..”

17. R. (27:41) The Citron well how can I explain what it is? It's like a lemon like a big lemon.

Reading continues (27:48)

18. R. (28:03) Yes that the Citron is nice and good when it is not yet ripe. When it is ripe it becomes kind of brown and it starts to rot on the inside.

Reading continues (28:18)

19. R. (28:50) This means when he has no support, no one that supports him, no foundation, why is he doing it then his work is in order to bestow, however how is it possible to do that? If he receives from above the strength to do it but the force that he receives will be this force will be given to him on the condition that he only wants to perform the action and not leave anything to himself, then it is considered a spiritual action.

Reading continues (29:25)

Reading number 16 (29:45) again

20. S. (31:01) The adornment before suitable for eating is that we shall do and we shall see?

R. I don't want to confuse people, we shall do and we shall hear that goes into the adornment but that's not the same thing, there is one side and then another side.

Reading number 17 (31:29) twice

21. R. (32:54) The willows are branches, small branches, and they have leaves in them and they have neither taste or smell or anything, it's like grass.

Reading continues (33:09)

22. R. (34:06) Yes besides faith there is nothing here neither flavor or smell or anything we talked a little bit about already today and then precisely in these lowly things, in the willows, we should feel the wholeness because in each and every one of these four species we rise a bit more and giving up on something about the taste the flavor the scent the beauty above reason and with the willows we can completely we are completely unable to hold onto anything and so we're all there without any reason to respect them so we are in above reason.

23 S. (35:02) I understood that when a person works without taste then the action itself is already considered annulment and this annulment if we can say heals him and brings him to the correct intention?

R. Yes if we want to try to perform an action in order to bestow that he will have no justification for why we are performing this action but rather it is so because this is what the Creator wants and by that we can express to Him our attitude.

S. How to differentiate the tastes from those that you can not enjoy? In the ten they're all sorts of pleasures we try to give one another all sorts of tastes, and scents if we can say, as a type of replacement for this that we don't have something real and we're trying to complete what we are lacking, is that correct work or not?

R. You should try and see bit by bit you will get more and more feeling, points of feeling of holding and this is how you will advance. There are things that cannot be expressed in words and to the contrary if you try to do it with words you may confuse people. This is why the best is to just anyone that he will attain it and taste it just like you're giving someone something let's say taste that you do explain what's in there, it's this and that, how much coffee is there how much sugar or how much something else maybe some kind of smell or warmth or whatever, you just said go ahead and taste it and if he tastes it then he understands everything. Flavors, Ta’amim are the lights that expand from above downward in the Partzuf and everything is clear from there.

S. My last and brief question, so my intention should be to mitigate to sweeten the spiritual life of the friends, I should be concerned about that?

R. Yes, to strengthen them.

24. S. (37:43) We talked about spiritual actions that we have to perform without any taste or smell. What are actions in spirituality, what should I do?

R. Actions in spirituality is that I'm performing actions of bestowal towards the friends and afterwards towards the Creator as it’s written from love of the created beings to love to the Creator these are the spiritual actions. And that's sufficient for us these two types of actions, towards the friends and towards the Creator if we want to begin to feel the upper worlds and to begin to work in it.

S. If we have no taste or smell towards these actions and there's also no taste or smell towards the friends then what's the next step, what do we do?

R. Nonetheless if we can be without taste and scent in our social work and to be without taste and scent towards the Creator and to perform actions of bestowal nonetheless both towards the friends and the Creator then we are already in a very high degree.

25 S. (39:29) Is there some connection between willows and Arvut mutual responsibility?

R. I don't know I'm not so strong in languages and Arvut an Arvut maybe you could say there is a connection I haven't read about it or heard about it.

26. S. (39:59) What exactly causes the Creator to entertain?

R. That I am enjoying to do actions for His benefit. When you look at mother who takes care of the baby and as much as she plays with him you see that it's pleasant for her she's playing with him, she enjoys this work now tell her don't touch him anymore I have enough money to pay somebody to take care of the baby and you’ll be free, will it she agree with that? Of course not that's called entertainment.

S. But this feels like when a person is unaware of the state he actually causes even more delight more pleasure or should he be aware or should he feel that the Creator is entertaining or not?

R. That's already degrees. If you can do it without being aware that's fine if you can do it with awareness consciously that's even better, if you can do it in the sensation that you feel that the Creator enjoys and you receive the pleasure that the Creator enjoys on the intention to bestow it's not that you're receiving for yourself rather on the intention to bestow you have even more force to do this, then in this you are already rising from Hassadim from Hochma to Hochma.

S. This is the great entertainment, how much he’s bestowing?

R. Yes and there are many more degrees on this.

27. S. (41:40) On what does the smell and taste in the work depend on?

R. Taste and scent in the work depends on light of Hassadim light of Hochma. Taste is light of Hassadim and scent Hochma.

S. What does it mean in the ten?

R. To what vessels can you bestow? To bestow with intention to bestow is scent or to receive with the intention to bestow is taste.

S. So it actually depends on our work or do we get it from above or?

R. It's your work that you need to perform this.

S. So can we say that the more I use the work in the ten so I have more taste and smell in the work?

R. Yes but you need to receive these tastes these pleasures and taste and scent also on the intention to bestow.

S. What does it mean? How do we..?

R. Because it's pleasure, taste and scent is the pleasure. Scent is when you smell when you breathe it in and taste as when you taste it, flavor is when you taste it and so you need to be prepared to reveal these pleasures on the intention to bestow.

S. Okay so how do we shift from a state where we’re without taste and scent?

R. Without taste or scent is how you work in the beginning when we have no vessels to receive the tastes and smells, first scent and then taste, you don't have it yet so you're working on the vessels that you're willing to work seemingly without any benefit any reward. You're not given because the reward that you would receive would be on the intention to receive but if you reach vessels of bestowal, vessels of ….. then already you can receive on the intention to bestow, scent, what’s called Ruach or scent and if you can even receive on the intention to bestow, besides the scent also flavors that you are already receiving, flavor, taste, that you’re tasting, then you’re already working with lights of Hochma on the intention to bestow.

S. On what does this transition depend on from between lack of taste and smell to..?

R. In as much as you receive forces from above that are building the screen for you the Masach.

28. S. (44:59) How is it possible to feel the taste and scent of the species and feel joy?

R. It depends on what you're tied to, either you're tied to the goal that you want to be in it even in this that you're letting go of everything conceding everything just to be connected in one point the Creator, that's it and to make it so in this that you're connected to Him to bring the whole world to Him and you don't need more than to only be connected in one point. That's your work.

29. S. (46:13) The pleasure that doesn't cancel out the desire, is this pleasure in order to bestow?

R. I don't understand what you're saying that he doesn't annul his desire.

S. We learned that receiving the pleasure cancels the desire this is in order to receive. How is it in order to bestow?

R. Not desire the lack isn’t annulled.

S. Sorry it's right, so if it cancels if it doesn't cancel the lack does it mean that I am in order to bestow if I get pleasure and the lack is not canceled?

R. If the lack is not annulled it’s a sign that you're not receiving pleasure.

S. How can we distinguish between receiving in order to bestow or receiving in order to receive?

R. On the intention to receive you cannot receive you cannot feel spiritual pleasure because all the spiritual pleasure is that you receive them above reason in this that you specifically do not receive for yourself rather in how much you can concede these pleasures, from this you have pleasure.

S. So there's no pleasure from true bestowal?

R. From true bestowal there is specifically spiritual pleasure. If you won’t realize these things in your tens then it will just remain as just empty words.

30. S. (48:10) In Hebrew there's a saying, you cannot argue a dispute about flavor and scent. Does this apply to us that each one feels the Creator the upper light differently according to his own vessels?

R. Of course each one feels this way, each one has his own private vessels his desires.

31. S. (48:55) Is this the right work when there is no taste and no smell because this is good for my ego, but there is taste and scent an adornment for my point in the heart. Is that the right style of work?

R. Correct, continue and see what your results from this.

32. S. (49:58) What does it mean that we connect or put together all the four species?

R. That's called that I connect all the Sefirot into one Partzuf, that I connect all these and Arvut together these four species, YHVH, I connect them together under the Keter. And then I have all of the ten Sefirot.

33. S. (50:40) A certain new feeling appeared today in the lesson so I'd like to check it to with you, like in sports we get a medal or some kind of reward, but there's also an another option when you play opposite a worthy opponent you enjoy the game itself and you no longer look for a reward, indeed this work opposite the Creator can we just enjoy that?

R. Yes that's called on the intention to receive or that you enjoy from the game itself that is called the intention to bestow. Either for a reward which is on the intention to receive or on the intention to bestow, without reward.

34 R. (52:01) Ushpizin, his guests, yes, let’s say guests, it's a bit more than this, there's an invitation and receiving of the guests, all the entire event itself while receiving the guests. Let's see.

Reading excerpt number 18 (52:33)“ Baal HaSulam Interpreted the matter of...” Twice

35. R. (56:03) Meaning everything depends on the light of Hassadim Hochma as much as we want to receive guests to open before them the entrance the wide entrance, yes. A set table all depends only on the light of Hassadim, Hochma and the light Hochma already clothes accordingly and so Ushpizin, guests is when we worry specifically from the expanding of Hassadim, Hochma.

36. S. (56:43) He writes that Hassadim is wide but isn’t Hassadim that he is delighted and Hochma, that he restricts himself so that he doesn't want anything?

R. No, Hassadim, Hochma is specifically wide like a wide openhand. Light of Hassadim opens up the path to the light of Hochma. Only according to the readiness of Hassadim, Hochma in the vessel, is the vessel then ready to receive light of Hochma on the intention to bestow, it all depends on Hassadim. Hassadim is the intention to bestow and Hochma is the light of clothing on Hassadim. It actually goes according to the vessels of reception that it wants to be received, it wants to receive.

37. S. (57:35) How does a person expand his Hassadim?

R. How does one expand his Hassadim, in this that he appreciates the bestowal more and more, connects with others and works with them together, in give and take until he no longer sees the difference between his vessels and the vessels of the friends and their connection becomes one vessel not many vessels as one man and one heart, and then this vessel is capable of receiving on the intention to bestow.

R. Each and every one as much as he concedes for the other, annuls himself, enjoys. First by coercion and then by desire as it is written, and then in thes he expands his vessel of Hassadim until he can receive light of Hochma in them.

38. S. (58:56) How is this expressed in the ten, this work?

R. That we want to be a tighter closer together to one another, to bestow to one another and in such a manner that we build this vessel from our mutual bestowal one another and one to another and in this all of us together in the ten. In this we are building the condition for the receiving of the light of Hochma. And in such a manner we reach from the light of Hassadim to the light of Hochma. Hochma is called wide as he explains and light of Hochma is called Ushpizim, guests, so we prepare the vessel in order to reach the reception of guests light of Hochma.

39. S. (01:00:16) The state of the guests is this a state that the tenhas to obtain in order to advance on the path?

R. Yes, Ushpizim, guests is when we received the light of Hochma, Wisdom on the intention to bestow,that's our whole goal to receive the entire light of Hochma or to receive the Creator himself on the intention to bestow, in our vessels that he will clothe us. That is called the attainment of the Creator in the created being. And in this it is written, in Sukkot, it speaks about the whole correction of ours actually.

40. S. (01:01:30) We said that it is better not to expect not to wait for the taste or the smell but perform an action without taste or smell. On the other hand if there is smell that is as we read now, whether there is light of Hassadim then it is worthwhile to complete the action and ask for taste meaning the light of Hochma will fill the vessels?

R. You go according to the four phases of direct light that expand from Keter to Hochma to Bina, Zeir Anpin, Malchut and check how you receive and how you exit from the aspect of face to face.

S. If in the vessel we feel in the Ten that we have light of Hassadim, that we have a broad wide Vessel and that the ten is giving, should we ask for the light of Hochma is it permitted at that stage or should we?

R. No, how could it be allowed if you don't have light of Hassadim, there must be light of Hassadim in the vessel and according to the size and intensity of the light of Hassadim if you're capable to receive it and of this to receive an intention to bestow in Hochma, do so.

S. Let’s say he acquired the light of Hassadim, does he ask for the light of Hochma or does it come automatically?

R. No no no it needs to be drawn on the intention to bestow, it's the coupling of beating.

41. S. (01:03:33) What's the relation between the thatch and the light of Hassadim?

R. The thatch is specifically the foundation and for this I'm willing to sit in the shade without the light of Hochma and to enjoy even just in the light of Hassadim.

S. The fact that we have a thatch already, that indicates the light of Hassadim or does the light of Hassadim indicate the thatch?

R. Yes.

S. Can we maybe explain what the thatch is in the ten. What is the screen in the ten?

R. That you want to bestow forces to one another in order to come together inside and just not to receive on the intention to bestow, that is called that you are already in the Sukkah.

S. What is it that we don't want to receive?

R. You don't want to receive any light, nothing you want only to be in bestowal.

S You don't want to receive bestowal from each other?

R. Yes strengthening in bestowal for one another, yes.

S. That is not considered to receive?

R. It is not called to receive because you're not using your vessels of reception. Slowly it will take some more time, don't think that it can all change from day-to-day, it will take some more time but it's already entering in, trickling in.

42. S. (01:05:47) Can we use pleasure as an indication that will direct us to the right action? Let's say feeling joy from an act of bestowal?

R. Yes of course when you will do the action of bestowal and that it should be as distant as possible from your will to receive meaning more and more difficult then you will enjoy it more and more.

S. Then in fact a pleasure shows me that I'm in the right direction or not so it's really a tangible sign?

R. Lack of pleasure. Let's say you give a gift to people who are in your backyard that's where they live.Later on you give gifts to people who are beyond the sea, both these and these. They don't know you and you don't reveal to either of them that they are receiving gifts from you so those that you send them gifts beyond the sea, that brings you more pleasure.

43. S. (01:07:24) [no translation]

R. Correct.

44. S. (01:07:56) Many times we say that only a fool or crazy person works without a reward so how do we work without taste or scent? What am I receiving from the Ten if it's not a taste or scent for spiritual work?

R. That I will work without any reward that will be the reward for me, because in this I am similar to The Creator. That is called to receive the spiritual taste and scent and that is how I advance.

45. S. (01:08:45) What is the spirit of the Torah and the taste of good deeds? I

R. The spirit of the Torah? Please say it again.

S. It is written in excerpt 14 of these four species some of them have taste and scent like a dog against corresponding to the righteous. What is the spirit of the Torah and taste of good deeds?

R. What they are receiving in this is that they're performing acts of bestowal and thus they are called righteous and that they are justifying the Creator and all that he prepared for them and that is corresponding to the dog.

46. S. (01:09:42) Is a person shifting from state to state or does every person depend on a different kind of work?

R. Each one does their own work

47. S. (01:10:05) I heard now that if we still don't feel that we must get support in strengthening from the Ten it's that we are not in any form of mutual work so how do we grow stronger in the Ten? What does it mean to grow stronger in the Ten?

R. To connect more between us and then from between us more to the Creator but not connect to the Creator before we connect between us.

48. S. (01:10:38) How is it possible to help the friends who have a desire and intention to unite and they have great obstacles in their life and they don't have an opportunity to study?

R. Help them. Help them to learn/ To do something together with them, even maybe physically help them.

49. S. (01:11:06) If we ask for forces from the Creator to perform actions without any justification then who is the person and what is his part in the work?

R. Man's part is in the tendency to connect with friends. That is the main thing.

50. S. (01:11:31) Should it be without justification or without any taste or smell?

R. Yes, even without taster scent.

51. S. ( 01:11:46) What are the conditions to receive the strength to perform an action without living anything for myself?

R. The conditions?This Is the force of faith that clothes in the vessels.

52. S. ( 01:12:01) What does it mean to unite the four species under the Keter in the Ten?

R. The four species that cloth under the Keter in the Ten is when the entire Ten reaches its whole connection. Complete connection.

53. S. (01:12 :23) When a person does something in order to bestow he doesn't get huge pleasure from the fact that he's giving contentment to the Creator? Where does the pleasure go of the person when he gives contentment so that he doesn't flaw this spiritual action?

R. Where is it going? To the surrounding light.

54. S. (01:12:45) The guests are the light of Hassidim so does that mean they are opening up of our hearts towards the friends and together with them to the Creator?

R. Yes.

Reading excerpt number 19 (01:13:31) “ all of those four species..” twice

https://kabbalahmedia.info/lessons/cu/aJA5UliP

Каббала Медиа

Каббала Медиа

Мой архивВойдите, чтобы ставить лайки, сохранять и подписываться на видео

Избранные отрывки из утреннего урока

Избранные отрывки из утреннего урока

Избранные отрывки из утреннего урока

Каббала МедиаCopyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены

Мой архив
Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Каббала Медиа
Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены