Rabash. Concerning Hesed [Mercy]. 4 (1986) [2026-03-19] #lesson

0:00Shalom l-akulam, shalom gadi, shalom vence, shalom everyone, shalom khuddi, shalom khuddi, hello dear friends, we are very happy, we are very happy to see you again, we have a very important lesson about khuddi, mercy. Yes, we continue to study diolico in the matter of Assad, and we heard Ra'av and we would like to continue to delve deeper into it and to hear your questions, your scrutinizing of it, that's what we hear, we have a link that besides raising your question through the screen, you can always use the link to send your questions as well, so let's begin, as always we read the diolico first, with Rabash concerning Assad, mercy, and we'll begin to read

1:00from a part that says it's known that the purpose of creation, that's where we're starting from, it is known that the purpose of creation, it is known that the purpose of creation is to do good to his creations, therefore we should ask, why are the two explanations about the verse, these are the generation of the heaven, when they were created, one because of the Shrinah, and the other because of Abraham, which has it, we should say that from the verse, when they were created, they explain only how to achieve the goal called to do good to his creations, this means that the creatures must attain the complete delight and pleasure, that is when they received delight and pleasure,

2:02they should not feel any unpleasantness called bread of shame, the ataneva air, the akhetaba, we move on to it is known, it is known that the purpose of creation is sorry, it follows that saying, hebalah means the hebalah is needed only, for the chesed, is it worthwhile creating this world and the next one, but as we have explained the purpose of creation, which is to do good to his created beings, it's something that cannot disclose, it's a good and the benevolent, before there will be an order to bestow, therefore, the goal cannot reach its honours.

3:07By this we will understand why the Holy Zora concludes that one does not dispute the other because everything comes down together, but if there is chesed in the world, the Shrinah is in the world as well as vice versa, and the world was created for chesed and for Shrinah, this implies that it means that both meaning the quality of chesed and the Shrinah, which was corrected with the quality of al-hamim, and for the same thing, that through them the creatures would achieve the purpose of creation, which is to delight his creatures. So the interesting thing is that Rabash starts his article with this is the creation of heaven

4:17and earth, meaning there's the heaven created by the creator, the upper qualities, and the land, our desire, and these are the states that we need to come to, in order to reach the purpose of creation as Rabash explains, and he continues that the hebal al-ham is the hebal al-ham, it's the same letters, besides he explains that these are also the same letters as the al-ham, and that's interesting. Any continues and explains that hey, it's just small hey, in the word behebal al-ham is the Shrinah, and also explains that Avram is the quality of chesed, and hey, he has received with his name Avram because there was, he was Abraham, and he became Avram, and he explains that the quality of chesed,

5:29is the quality with which you can perceive the purpose of creation without it, you can't, and he explains that the world was created by the measure of judgment, that the malchot of insof has discovered that it cannot receive all the infinite pleasure that the creator gives her, and then restricted it after it did, the world could not exist by, why, because it reached the state where only with the measure of din in order to receive it's impossible to reach the creator's goal, so he proceeded the quality of al-ham, to the quality of din that from the world of ak, to send an akudot of sag to the lower sevens filled, they're in the seven lower sevens filled akbina, that descended to

6:35that descended and then akudot of sag, sag that later became the world of nicodim, it has restricted itself and went up to bina, so we already have a possibility that bina is first, yes at the beginning there is an impregnation between the two and malchot and malchot as mixed with chesed and the akudot of sag was mixed with malchot, and as we know that there is bina and chochma together, and basically we know that what we saying is together the difference between the quality of malchot, the quality of bestow, we want to understand how these two together leads us to the purpose of creation which is to do good to his creations. And now we'll scrutinize how is the quality of chesed of al-ham related to the chchina because the chchina is the place where the creator is revealed, where the chochin is the dweller,

7:41so let's read some more out of this short explanation, and it says, we're waiting for the subtitles, which means if there is no chesed, there is no chchina. The poor bina is the chchina. The poor bina is the chchina, the poor bina is the chchina, the poor bina is the chchina. Ah, we took it from the mirror, okay, I understand. Is that the trillical system? Okay, start reading, so we are reading. This is why he says, if there is no chesed, there is no chchina, that is, without a correction

8:43of chesed in the world, where through the quality of chesed they can receive an order to bestow. There would not be the chchina, that is, the correction that was done in malchot, called association of the quality of mercy with judgment, would not help. However, the quality of chesed does exist in the world, meaning that malchot was corrected with the quality of chesed, which is Rakhmin, and this helps to achieve the goal. However, we shouldn't understand why malchot is called chchina. Balafzulam said that the Holy Zor says, he is Shochhen, Dwellar, she is chchina. This means that where the creator is revealed, it is called chchina. This is called in the stilling of the chchina, meaning that there the creator is revealed.

9:47We need to reveal the creator, not to hear or read about him, but to reveal him, for this reason. One should always pray to be rewarded with the kingdom of heaven, also known as faith. That is, one should pray that he will be rewarded with faith, but there is a question, if he knows that he lacks faith in the creator, then to whom is he praying? For only when he believes, if I lack faith in the creator, that he exists, that I can turn to him, then who do I pray to? If I don't believe, for only when he believes in the creator, can it be said that he is asking the creator to give him what he wants?

10:55He continues and says, there's a thing called partial faith, and he gives us an example that if I'm willing to give a friend, I believe in that he'll give me back one dollar. I give him a dollar, then my faith equals a dollar. If I'm willing to lend him a hundred dollars, then my faith equals a hundred dollars, and there is such that the faith needs to be for his entire state, and the Torah will heard that Avram gave to Ali Melach, no, that he at what age did he circumcise himself at the age of 99, meaning at the end and end where he is already willing to cut

11:56off his entire desire to receive, meaning his faith is for his entire state, property, and he did it himself. It's not that someone did it for him on the eighth day, but he reaches a degree where he can have children. Then its khak was born only after he was circumcised. We'll not get into that now and says it is impossible to achieve complete faith before reaching equivalence of form. As it is said in the previous articles and in the introduction to the Book of Zor, therefore there are the corrections, as it says, in Ibal Am, that by the quality of chisred,

12:56they will come to the equivalence of form, which is regarded as Avrams, the measure of the chisred that you can reach equivalence of form with the creator. There is concealment, we don't feel them, meaning from the opposite state, by the measure of chisred that we acquire, and this what the entire article is about, welcome to the equivalence of form, which is Avram. And two, he says that he is meaning the Shakhina, that is, Malkhot received into her the quality of Avram. By which they will come into the stone, and then the purpose of creation to do good creations will come true. What do you say, Malkhot? Yes, Rabash summarizes for us the explanation of when they were created,

14:05which is the combination of Malkhot and Bina, and what do we see as a result? We receive the Shakhina, the divinity, the holy Shakhina, the Malkhot that is corrected with the quality of Bina, and the creators within it, the dweller is dwelling in the Shakhina, the Shakhina, and that's what the Rabash explained to us, so let's see how do we implement everything that Rabash explained to us, in the ten, in our inner work. So let's first watch, clip from Rav, that gives us an instruction in the directive of how those are part looks like, how will to receive, activates, how it corrects itself. I would have started with clip number two, where he speaks about how our part

15:10appears, clip number two. Where we can now discover that in Bistol we have plenty of pleasures than we would have been like a thief running after the quality of Bistol in order to gain pleasure, and during that we would follow the clipot, we'd only be included in running after the pleasures of the clipot, we could never come out of it. That's our path is called, from Zion will come the Torah, from the exits meaning, from the despair, from the confusion, not from the pleasures at all, if it's from the pleasure then it's through the clipot. The clipot buys you, gives you pleasure or form it. It doesn't happen to us, it's a sign that we're on the right path,

16:10the actions that are performed on you from above are really to turn you into a bestower. Is that simple? It's difficult, we don't know how, because in the vessels of reception are egoistic vision, it's something that we can't see it, but it's certainly a path with no pleasure, you're not given any payment on the way that it would be worthwhile for you to work for. Only the abstract idea, the greatness of the creator, greatness of the group, is that something practically what I have told me, nothing. We do not advance through pleasures, so we have nothing to be afraid of. You won't get pleasure. Only in the measure to which you will really be able to perform an act of bestowal, you'll be able to enjoy it in order to bestow.

17:16It's like a fixed, double-fixed game. It's interesting that you can't receive pleasure until you enter the quality of bestowal, and it says so too, until a person dies without even receiving half of what he wanted. So he can't receive the pleasures, but those who acquire the quality of bestowal they gain twice. Yes, they have bought a new vessel and the fulfillment. We had a question about it, and the creeper lights with, I'll repeat the question. From woman, Turkey 10, in the morning lesson, the graph said that abstract pleasures are not received in the vessels of reception, but in the vessels of bestowal only. When a person

18:19feels certain pleasure without working on it, how can it be certain whether it's received in a reception vessel or not? How can it change the effort that he receives? Sorry, the pleasure that he receives without an effort, so it will not take him away from the work. Then see, that's correct, that's what graph said, and that's what we partially heard from the excerpt. The pleasures that we expect in the vessels of reception is egoistic desires, and that's what our body can feel, feel, and that's it, and if I will base my advancement on fulfilling vessels of reception, I'll never come out of it, and it's not for nothing that there was the first restriction. And as the Kabbalists wrote in all the books, we call them abstract pleasures, why? Because they are in new corrected vessels, vessels of Bina, where Malchut is corrected with Bina, and that's

19:25where we feel something else, connection, contact with the Creator, adhesion, everything that the Kabbalists depict to us. Therefore, we do not measure it here, I felt more pleasure, or less pleasure, that's my egoistic vessels. We are learning how to build corrected vessels, according to our relations to the friends, to the gold, and so forth, and so on, and through that we know whether we advance correctly or not. NREL says that the sign that we do not receive these pleasures is a sign that we're on the right path, the actions being done upon you from above, call the work of the Creator, are there in order to really turn you into a bestower? So that we won't receive and remain receivers in the clipot forever and ever.

20:40According to what's written, it's written that thanks to working on the quality of Hameem, or Hesed, they can come to the quality of bestower. What is this quality of mercy, Hesed? What is it, and Raul talks about it, about the quality of mercy? It's not that mercy that we do to each other. It's not what we think that mercy is, mercy is the quality of bestower, that we give Hesed to the actions of the Creator, that he does to us. It's not that it is Hesed in relation to our desire to receive. It doesn't leave us in receiving in order to receive, but it's in order to advance us in this mercy on his part, and we develop the quality of Hesed how, that we shut our desires, where we already discern this as the desire to receive.

21:47That's clear. This I want for myself, or for the Creator. If it's for the Creator, that's already Hesed, that we turn to him. We don't want to remain in the desire to receive for ourselves, if we discern that already, and then we acquire the quality of Hesed. Now we have friends and an order for us to acquire the quality of Hesed. We're not working directly with the Creator, right? In order to acquire the quality of mercy, we need to give to the friend in the measure to which the friend will advance, meaning I do not think about myself. I think about the friend, and what will he advance for? For the Creator, obviously, I want for him to acquire this quality, and that is called Hesed. These are the vessels of Hesed that I don't want for myself, but I want it to the benefit of the Creator, like the Creator relates to my friend. This is how I need to relate to my

22:52friend too. I need to feel how much the Creator wants to give, doesn't want to give. We develop the vessels of perception. Thank you, please. Thank you for the question. What is the correct vessel? How is it, and where is that feeling perceived? And what clearest is the feeling of a corrected clearest app? Go answer you, but first we'll read excerpt from Raft that will direct us to answer your question. It's Kuip 11 from Raft with words.

23:54The vessels we have to begin with are vessels that I feel in them, in pleasures, loaded in something out of this world, in control, in knowledge, in reason, in bodily and joint relationships, pleasures that I feel through our five senses, and the more, or the closer the pleasure is to me, it's more perceivable, it's greater, and in the beastly pleasures, the feeling is the greatest. Then vision, and after that comes more abstract pleasure for money, honor, pleasures that requires development, but nevertheless, the pleasure comes in clothing, they bow to me, they respect me, or this is how I know if it's all included, how it's spinning, it's sort of a control. So let's read excerpt 12, the one after that.

25:01And the reason at the end of all things is knowledge, at the end of all thing it's control, a little bit more abstract, but nevertheless, development belongs to control. If these more abstract pleasures, they do not hold on or grab on, they do not cloud the vessels of reception, they already belong to the Bina that is within the Marquud. Even the shells are qualities that are received in Bina, which is inside of Marquud, and not in Marquud on its own, and you cannot explain it to those who don't have it. First, there must be development. So what does the raft says, in essence? He tells us that we need to develop these vessels like Lod says, what vessels do we receive the pleasure in? That's how I said, it's also a pleasure, because then we become the stories.

26:02So we receive it after we make the effort, and Rav, he promised us that we'll not feel pleasure until we develop this quality, but he also talked about it around the lesson, which was interesting, that about having a ... that we need to build it in the group, like a constitution. We don't know how to build it, but the effort to do it builds a chisaron in us that allows us to develop the exact chisaron with the help of the light to receive what we want, and then gradually we begin to build by acquiring the quality of chisar that doesn't exist, and as he says that, there needs to be faith that the Creator will give it to you. Faith is also something that we

27:03require the greatness of the Creator, the greatness of the group, the greatness of the work we acquire all that only by working in the Ten, by receiving the light, by having a teacher, who teaches us that can exactly check where is our degree, that we need to be on if we make an effort, then by the advice of Kabbalists, by the advice of teachers, and the exercises that we do, then we receive the quality of chisar that didn't exist before, because of that your question is right, where can we feel it, really? In that state, it is impossible to feel until we get there, we won't feel it. O, Malmak, may I have your question? In the article he writes about the measure of mercy and judgment, sorry, the quality of

28:23judgment. How does that come to the wisdom, to the bestowal and how does it mixes with the measure of, I mean, I suggest that we watch clip number three from RavWords which answers your question, explain to us how do we work with the group with the ten, and how do we receive from it the correct direction? It's regulating for us the work in the ten, do I feel pleasure, don't feel pleasure, how should I work with it? That exactly answers your question, so let's watch clip number three. That you come to the group and you tell it, do you tell the group, guys, you need to constantly give me the influence of the career, to tell it to them, you don't mind, it doesn't cost any money, you with your ego put pressure on them and they for you

29:25are a foreign force, that you can demand of them, you can't demand of yourself, but of them you can. So I want for you to influence me with the greatness of the creator and they start to, they start influencing you with the greatness of the creator and then you yield towards a, sure you get pleasure as a result of becoming included at the opinion of the many that gives you confidence, it gives you a feeling of belonging, sure it's measured in the vessels of reception and you start writing after the greatness of the creator that it is worthwhile for you to be, for me to be next to them, but you don't see these pleasures or you to see them, you'd run yourself because you don't see, you need the society for it to tell you that it is worthwhile. Like I gave examples of it's worthwhile being a professor, go condense a child that it's worthwhile doing, you don't see any pleasure in

30:26that, gradually by that you already draw the reforming lights that really change you. The action is not done by us, but the means for it is something that we need to give and only by that I want the greatness of the creator because society obliges me to, he said I don't need him, but society tells me that I need him and then I as if need and I don't know who and what exactly, but somehow it performs action and against this action comes the surrounding light that does the work. Everything is done by disconnection from the surrounding, from the desire to do the field, nothing in these actions, no benefit if you're asked from the outside, what do you have from it? You can also say, yeah, my life is, you know, it's not that great. I have something from exploring, you know, this reality to have something

31:31beyond your beastly needs, no, it is a sign that you're advancing correctly without interference of the desire to receive and tell the light changes it with you. No other way about it, no other means and therefore each time you're into spare and really there's nothing to be proud about and you don't know what to boast about and you don't know where the end is and where is the maximum barrier and every time. On the one hand you have more strength, you accumulate more forces, you accumulate more experience on the other hand, it gives you no basis and it is all in order to disconnect the desire to receive from the result. That really does not belong to it until he says, I want that there is some kind of grace from above that you receive the surrounding light. There's no other way about it. I want it, why?

32:38Because I got this grace, I like it, that's it, no other answer. The light builds a valvices attraction but in mind, feeling and really justifying correctly, you have no basis, you have nothing to show. I wish it condense yourself to go forward. So you see the variety of shades and colors that Rav gave emotionally meaning in the work. It's not just so, these are things that Rav acquired in the work. Yes, what is the measure of judgment and the measure of chetid in the work in the ten? What is the malchut, what is the bina in the work in the ten? So you

33:44heard that if we work only with our desire to receive and we think about what and how, that's the measure of judgment because we can't develop with the desire to, with a measure of judgment, we can only develop with the quality of bina and as a result of the channeling, we have sparks from it, from the quality of bina and this is what we work with in the ten. We actually collect those points, we don't use our desire to receive but we want to develop precisely those qualities and receive light and then even if I don't want it, like we heard from the Rav, that's the measure of judgment that in my desire I don't want it but all of a sudden comes that grace from above which is chetid, that the creator did to us, that were ready to work with the quality of bistol and this

34:49what I like, this is what appeals to me now and then I understand that with the measure of judgment I don't want to work with it, I don't want to accept my own reason but more important to me is the reason of the ten, I listen to what the friends say, I want to advance them and then put a grasp from the light, that which is good for them, then from the light I grasp now what's good for me but for them and that's the work constantly, thank you. How is it possible to develop the quality of chesed mercy in the ten? How is it possible to develop the quality of chesed in the ten?

35:56So exactly for that we were given a ten, correct, that allows us to develop the quality of chesed, how? There's always I and the other, who is the other? For me the other is the ten that I mean? It is for me the model of the creator, as it's written that the main thing for the way to receive is that we have other and with the other I can work and everything that I develop towards this other love, concern or anything that Robash teaches us in all of his articles to be concerned about the friends, think about it constantly, constantly, constantly. You're the first to cancel the quality of chesed as the opens in his first article, before we come to be

36:57stored at creator, we come to be stored to the friends, therefore all our work is to develop this measure of chesed. Maybe friends send questions in the chat and in the meantime let's go to Mark 151. In regards to the quality, the light that will be on the path and will not repeat, in our work when we try to think instead of the pleasure about the thought, and to try to go towards the creator, if we totally don't think about the light, is it not a clipa? Is it not a clipa that we have thoughts about pleasure? And the thoughts about the lighting of the creator, what is a clipa?

38:06Clipa means that, let's define it. Clipa is using the quality of the soul, tomorrow benefit, so that's the difference, is it to my or not to my benefit. And that you said that we don't receive pleasures on the way, it's only a part of the path, until we become corrected, until we move to the quality of the soul, which is what, that I don't want to receive anymore for myself, any what, I'm willing to, like Abraham did at the age of 99, cut off all my desires, not wanting to work with them, now he wants to work only on the quality of the soul, to know what exactly is that, and that is the quality of the creator, and then could that fall

39:09into the clipa, and every time we're given an addition, creator pleasure, we're tested, besides all these desires that we know from this world, money on our knowledge, we're no longer talking about the beastly desires, animal desires, in which there are plenty of desires. Because these are pleasures that are filtered us, and then we need to work with that, because based on all of these desires we build, actually, the quality of the soul, in that we don't receive for ourselves, so you ask this that, not a clipa too, if we're not delighting ourselves, that is not a clipa, we can say that the creator is the clipa, he can

40:12does he bestow, because, or does he delight, because he enjoys it? No, it's simply his quality, he doesn't think about himself, only thinks about how to give pleasure, therefore he has created this entire plan for the created being to come from endlessness and so, in phase one, or state one, to the same state, three, and then he won't receive the pleasures for himself, because then he'll burn due to the shame, but to get pleasures as a result of the giving, where everyone thinks about everyone, I mean, it's difficult to imagine that state, where we think about everyone, we think about ourselves, for us to feel good, but if we already come to that, has Balasolam writes that a person first cares for his family, then his city, then his country,

41:14and the rest of the world, that is the development of man, thank you. Because it's a main question that we constantly discuss about, in all sorts of respects, let's watch, except six from raw words, it's part of the clip we watched. Of course you have a pleasure from being incorporated in the rhythm of the money, it gives you confidence, it gives you a feeling of belonging, belonging, of course it's measured in vessels of reception, but then you start to run after the greatness of the creator in order to be next to him, but you do not see these pleasures, rather if you would have seen, you would have run yourself, but because you do not see, then you require, you require to have a society that

42:17tell you that you should. It's like the game examples that I gave, given that it's good to be a professor, go change the child that it's worthwhile, he doesn't see the benefit in that, so we see from raw words that it is clear that the world to receive is material, film and ease, pleasure, there are vessels that cannot exist without the feeling of pleasure, and it's not wrong, but rather the creator created all sorts of levels in the process so we can find ways to overcome a great pleasure, and if it's too big as we receive it from the creator, we need to find a strength in order to overcome it, and we have friends that will hold us

43:20through this, and the true pleasure from Bistolo is still not perceived because it's not corrected yet, and the creator organises all the corrections and all the creations of the world, not for us to advance more and more without the risk of us being stuck somewhere without the ability to continue, another question from Isabel Jean-Pierre, but the moment that the creator tells Abraham, the hate to the quality, so that will be the quality of chess, how is that felt, this critical transition from the name of what is the addition in the relation between the

44:26friends, how is it felt? Excellent question, how do we add that little hate to the name of Abraham, so it will really be in the ten and not just the name, in the name of Abraham is chess, and like Rob said today on the lesson, we need to pack out these rules, these characters, we talked about it on the third part of the lesson, the article of what is the field blessed by the creator and the work, and he said that a person needs to look for it, for these things and these different characters, so there it explains what a field is, that's our work in the ten, with the work, with a desire to bestow, now what is a donkey wandering in the field? He is looking, he is looking, where can he find the quality of bestow, and that's in the ten,

45:32so we in the ten all the sudden acquire this togetherness, the hate, we've learned what is the hate, is the holy shrena, holy of our desires even then in the ten, we find this thing bestow and that's the little hate, it's not just the hate of Abraham, Abraham is chessed, we're not talking in the Torah about any figure that is unrelated to our work, we need to find all that inside of us, so it won't just remain as knowledge if we begin to work, this is what we need to work on, until we reach a point where I bring the man into that desire to receive that I've been looking for with my desire to receive all the sudden I find a man, and he's asking what are you asking for,

46:34and then what do I need to ask for, not what my desire to receive demands, I'm looking for my brothers, where are they, and he says they're not there yet, then they need to go down into Egypt, and there to feel Pharaoh, that's also inside of us, front to feel these ten plates that you'll no longer want to use it, and then the nation of Israel is ready to come out and this the Passover, that we're approaching, we're very close to it, and then that hey, it exists all the time because we want only this bestowl and the ten, we're not looking for pleasures, good things from the meetings with the friends, the meals, no, on every meal, on every meeting, this is exactly what we want and nothing else, we don't show it, it's inside us, burning all time,

47:40but we're looking for it, and it's very important, this is what I feel from the friends, this is what I want to give to the friends, and this is what develops us, thank you, Alekabel. The question is, is it correct to say that the creator, does good or bad, because you know that I'm unable to correct, and unfortunately we don't receive the complete translation, if you can maybe repeat or I don't, we don't get translation, or in Russian,

48:48then we'll understand how we wish, yes, shall I say in Russian? I repeat again, is it correct to ask such a question? Yes, the creator, he has a lot of promises, and it's good that does good, because he knows that I on my own cannot go through or pass through me all these corrections, that's why he gave me the 10, you know, for all of us together to overcome this plan of creation, sorry, correction, and here it teaches us how to love and how to be strong,

49:58and that's why it's a good teacher. Right, it's really a present, and the creator, he's good, that does good, he gave us the 10, and seemingly if we discuss what happens in the outside world, sure people they didn't get any, they will, but we already have importance of working in the 10, and only in this work we receive the reforming light, probably explained that a person, he can't develop by himself, but in the 10 he said that we demand of the friends, for them to work on me, on purpose we're doing it, in order to receive the greatness of the creator, for us to be ready to receive the quality of bestow,

50:59and by it we'll begin to grasp the qualities of bestow from the light, that I can give to the friends, that's what the creator will talk, that he said that he's merciful, that he gives us the 10, that of course I perceive according to my own vessels, right, but this is exactly where the creator works with us, through the friends, we'll come to that, that we'll really feel, as if we're in a conversation with him, thank you for your question. We will also be on Maestro. We're doing good afternoon friends, teachers.

52:03How can we differentiate between chessed and Chameen, mercy, and forgiveness, and how can we differentiate it in the 10s? So, Ben the answer is that there are many questions that came into that, what's the difference between all sorts of things chessed and Chameen, Bina, Shrinah, and in essence we're bashe explains in the text, and he does it when he wants to give us all these terms, so let's go back to it, we can put the excerpt on the screen, but we won't read everything, we'll just remember shortly, what Robash says from the Robash article, so what does Robash says to us, he says that if there was no

53:05mercy in the world, it was impossible to correct it, so the deduct that the measure of chameen and why would the world did not exist, then he gave him the quality of chameen, quality of the soul, so these are all the vessels that sometimes we use it this way, sometimes the other way, as we learn in the wisdom of Kabbalah, but eventually we advance towards the same thing, why? Because we're working on that same thing, which is the correction of the world to receive, and then in the corrected vessel, the creator is revealed, that's what he says, if there is no chessed, there is no Shrinah, meaning if there was no, the correction of chessed, meaning that by the measure of chessed, they could receive in order to restore, then there was an Shrinah, as he continues, that Mahud was corrected in the light of chessed, so Shrinah is the corrected Mahud,

54:11what is it corrected with, the measure of chessed, and what is the measure of chessed? The measure of chessed is Khassadin with the elimination of Bina, and all these mercies that the creator is merciful, so should you be merciful, that's the equivalence of form between us, and all of that is something that we implement within our ten, so we are coming closer to the end, let's see towards the end, something very important, let's watch clip number six, please. Kenneth, I don't want bestow, I don't grasp, it's bestow over me, it wants for me to dance, oh dance, why, it's good for me to dance, oh among the friends we're advanced together, what those thing about are different calculations, intercalculations here, therefore it says that

55:14Constitution, it is my demand towards society as to how does it influence me, and we don't see that society has really influences us, it doesn't apply pressure to us, I'll give you an example, new guys came, and they said about some of the guys here that they're not doing the work correctly, they criticize them, toward you, toward a few others, how are you inspired by it, how are you under pressure by it, this is at least how you need to all the time feel pressure from society, then we'll succeed, they meet, they meet, not constantly, this is our

56:15recipe for success, how do we build our ten, our society, the little bestow upon me, and in such a manner each one should be concerned about himself, but we have a common denominator where we build for ourselves the common environment, and at the end of all things that's how we build our common vessel, and then we find ourselves connected, incorporating each other, this is how the creator created it, that we all need to have it, and that's the basis of the connection between us, that at the beginning those people have gathered, because each and everyone wants to come to the measure of Bina, Ashba, the quality of Hesse, and all there was the terms that we made, and we learn it because we're together. This is in relation to what Latin asks, Hesse is something that we

57:16develop in us, and then we receive the Shchrinah, the quality of the stole of the creator, with which we work all the time, so Mercy is the quality of the creator that we discover in our Hesse. So let's see if we have any announcements. We'll see if the announcements are available. We'll see if we have any announcements. Okay, it says to finish with a song, so let's finish with a song. The world is changing, it's changing fast, economy is crashing, we can't figure out, we

58:17don't ask why, nature is talking, speaks to us but we don't hear a word, it's a global connection, its next blow will be much worse, let's reveal the message Shammati, Shammati, love will light the way Shammati, Shammati I heard a wise man say Shammati, Shammati Let us spread this light Shammati, Shammati We must call you night, chasing pleasures all our lives What is the purpose, no satisfaction on to the next, you tell me is it worth it What we long is to be loved, because we're all connected, so let us join our hearts as one, we'll never feel rejected

59:21Shammati, Shammati, love will light the way Shammati, Shammati I heard a wise man say Shammati, Shammati Let us spread this light Shammati, Shammati Let us all unite Shammati, Shammati, love will light the way Shammati, Shammati I heard a wise man say Shammati, Shammati

1:00:21Let us spread this light Shammati, Shammati Let us all unite