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

0:00Dear friends in the first part of the lesson, we will learn a lesson of Raab from November 5th, 2003, based on an article called Concerning Kissed Mercy from Rabash. We will read it together in the 10, we have 25 minutes to do so, 10s that finish before that time can do a workshop on the main points from the article. The article Concerning Kissed Mercy is written in the Coliseur Concerning Kissed Mercy. Why was he not called Abraham thus far? We explained that thus far he was not circumcised and now he has been circumcised once he was circumcised, he connected with the hei, which is the Shchina, the Divinity, and the Shchina

1:03was in him. This is why now he is called Abraham with a hei, it is written that these are the generations of the heaven and the earth when they were created. We learned that he created them with a hei and we learned in Abraham, meaning that he, Behybraham when they were created was the letters of Abraham in Abraham. This means that the world was created for Abraham. He asks what, what are they saying that is, why are they disputed in interpreting Behybraham? He replies it is Chesid when he says that Behybraham implies Abraham who is Chesid and the world which is the Shchina was created for Chesid. This is why he says that he created them with hei, meaning the Shchina, but one does not dispute the other because everything comes down together.

2:05That is, if there is Chesid in the world, the Shchina is in the world as well and vice versa. Hence the two meanings of Chesid and Shchina are one thing and the world was created for Chesid and for the Shchina. We should understand why he interprets that Behybraham means Be-Avraham which is Chesid, meaning that the world was created for Chesid for Mercy. We should understand the matter of Chesid is this not something that concerns only that is between man and man, did the Creator create the upper worlds, the world of the angels and the Syafim only so that each one will deal with Mercy with one's friend so that Rubin will deal with Mercy with Shimon. What will the Creator get out of this? Can such a thing be said?

3:06Accordingly we must understand what is Chesid, Mercy, as he said that the world was created for Chesid. It is known that the purpose of creation is to do good to his creations. Therefore we should ask, why are there two explanations about the verse? These are the generations of the heaven when they were created, one because of the Shchina and the other because of Abraham who is Chesid. 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 receive the delight and pleasure they should not feel any unpleasantness called the bread of shame.

4:08To correct this there was the restriction which is a concealment on the delight and pleasure. It is as the Holy Ari says, know that before the emanations were emanated and the creatures created an upper simple light filled the whole of reality and there was no vacant place. When it came into his simple will to create the worlds, to bring to light the perfection of his deeds, then he restricted himself. It follows that the concealment we see on spirituality, meaning although we should believe that the whole earth is full of his glory, but if all the creatures in the world felt the glory of the Creator, who would want to engage in lowly things when they see the importance

5:09of the glory of spirituality? After all a person can receive an image of what he had in the past. If for example a person imagines that the most important period he had was when he felt that it was worthwhile to adhere to spirituality and he looked at himself and the entire world how time passes aimlessly and pointlessly and engages only in trivialities. Then when he is a high-spirited, the whole world to him seems like little children playing with a bit of voice. Similarly, we sometimes see a little child taking a rope, putting it on another's shoulder, telling him, you will be the horse and I will pull the reins.

6:10They both enjoy the game and if we tell the children why are you playing with false things, you are not a wagon driver and he is not a horse, they will not understand what we are telling them. When a person depicts the time when he had the most important state in life, he looked at how people engage only in corporeality as grown-up looking at little children playing. It follows that all we need, so we can engage in Torah and Commandments, is the revelation that is to reveal the light and pleasure hidden in them so we will see them openly, then

7:11who would not want the light and pleasure, who would be able to degrade himself and walk into a henhouse and pack in the trash like them and be happy and joyful about it, when he can enjoy the life of a human. That is, his sustenance would be what delights people and not what delights beasts and animals. All this is said when he feels a difference between the vitality of people and the vitality of beasts, animals and fowls. But during the concealment, when he does not see any other life in the world, but that the one he enjoys is the vitality of the whole world, when he looks at other people, who are linkishing corporeal matters in search for spiritual life.

8:15They look at them as foolish, mindless children. Little children are far out loud to play with important things, and they throw them away and take meaningless things instead. While they can enjoy corporeal things, they throw them away and contemplate attaining spiritual possessions. To them, the spiritual matters are meaningless, meaning things that have no value, but it is all because of the concealment on spirituality. Now we will explain the two interpretations of the word Hebrew when they were created. The first means haset, and the second means shina. We ask, is it worthwhile to create the next world in this world for haset?

9:17As we explained above, according to the purpose of creation, which is to do good with creations, that the light and pleasure cannot be revealed before they can receive in order to bestow. Therefore, it is impossible to achieve the goal in full. This is why we need to explain what is said about Beheba, meaning that through them they will fulfill the purpose of creation, and without them, it is impossible to achieve the purpose of creation in full. This is why interpreting that Behe Avaham in Abraham is haset means that by engaging in the quality of haset, they can achieve the quality of bestowal, after which they will be able to receive the pleasure, and that reception will be regarded as bestowal.

10:21It is, as he says in the sulam, where he brings the words of our sages upon the creation of the world, when he said to the angels, let us make men in our image. Haset said, let him be created, for he does mercy, truth said, let him not be created for his own lives. He interprets there are the words of our sages that Haset said, let him be created, but Haset said, let him be created because he does mercy, since the commandments to do good that he doesn't is necessarily a clear act of bestowal by which he will gradually become corrected until he can engage in all the commandments in order to bestow. Thus, he is guaranteed to finally achieve his goal of engaging Lishma.

11:26This is why Haset argued that he should be created. It follows that saying Behe Avaham means that from Behe Avaham is only needed as a means, but not as a goal. As it is known that the purpose of creation is to do good to his creations, rather it is councils how the creatures can receive the goal, meaning be able to receive the delight and pleasure, because there must be a quivance of form between the giver and receiver. And since they are opposite in form, they will never be able to receive the delight and pleasure. This is why one is saying that the means is Haset, where through the quality of Haset that each does with the other, they will be rewarded with vessels of bestowal and be able to receive

12:33the delight and pleasure. One another says that it is Behe Avaham, meaning Behe Avaham created them, namely the Shkhina. This does not mean he disputes him, but when he says that he created them with a hei, it means that Malkhut, which is the Shkhina, is implied here in Behe Avaham, meaning a small hei. The Holy-Ary interprets, this is the meaning of Behe Baram. Behe Baram created them with a hei, since all the creatures were five parts of him, both in Atsilut and in Biyah. This is the meaning of the small hei of Malkhut, of Aq, after she was diminished at the end of her Zat. The Holy-Ary interprets there that the world of correction called Abiyah emerged from

13:33another Malkhut that was mitigated by the quality of Khameem Mercy, called the Second Restriction, where there was diminution in Malkhut. This is why Malkhut is called small hei, this means that the hei in Behe Baram is interpreted to refer to the Shkhina who received correction called the association of the quality of Mercy with Judgment. This means that Malkhut called the quality of Judgment is the root of creatures, namely the will to receive, the cleat that must receive the purpose of creation, to benefit his creations, and is the vessel of reception for the delight and pleasure, that is the substance of the creatures, meaning the desire to receive delight and pleasure from him, but due to the correction of equivalence of form, there was a rule that this vessel of

14:34reception must not be used unless it can aim to bestow. This is called restriction and judgment. The world cannot exist without this correction, called receiving in order to bestow, or there is no disclosure of abundance to the lower ones due to the restriction and judgment that was made for the purpose of correcting the world. However, how is it possible to change the nature of creation, which is reception, into one of bestow. Therefore, to be able to correct the vessels of reception, to work in order to bestow, there had to be a correction called association of the quality of Mercy with Judgment, known as the second restriction. This means that Bina, the quality of Mercy, called bestowal, mingled with Malkhut, which

15:36is reception. Through that merger of Mercy with Judgment, that is done by the remedy of Torah and Commandments, we can achieve the abundance through, although it is against our nature. This matter is presented in the preface to the wisdom of Kabbalah. This is the meaning of our sages' boards, in the beginning he took contemplated creating the world with the quality of Dean Judgment. He said that the world does not exist and preceded the quality of Ahamim, Mercy, and associated it with the quality of Judgment. He saw that the world does not exist, means that in this way it was impossible for men who used to be created from this fourth phase to assume acts of bestowal. Therefore he preceded the quality of Ahamim, Mercy, and associated it with the quality of

16:36the Judgment. Through this association, phase four, the measure of Judgment, Midhat Hadin, was incorporated with sparks of bestowal in the vessel of Bina. According to the above-set, it follows that we have the means by which to achieve the purpose of creation, to the good to his creations. We thanks to the small hay. This is because the Judgment and the hay, which is the quality of Judgment, diminished into the quality of Mercy. This means that part of the desire to receive, diminished and received into it the quality of Ahamim, Mercy, as was said above, that in the roots the vessels of reception included the quality of bestowal, called Ahamim, Mercy. But this we will understand what the Holy Zahar concludes, that wonders not dispute the other because everything comes down together.

17:39That is, if there is Hesid in the world, the Shrinah is in the world as well, and vice versa, and the world is created for Hesid and for the Shrinah. This implies that it means that both within the quality of Hesid and the Shrinah, which were corrected with the quality of Mercy, aim for the same thing, that through them the creatures would achieve the purpose of creation, which is of the lightest creatures. This is why he says, if there is no Hesid, there is no Shrinah. That is, without the correction of Hesid, in the world, through the quality of Hesid, they can receive it in order to bestow, there would not be the Shrinah. That is, the correction that was done in Malfood, called association of the quality of Mercy, which judgment would not help. However, the quality of Hesid does exist in the world, meaning that Malfood was corrected

18:42for the quality of Hesid, which is Mercy, Ahamim. And this helps to achieve the goal. However, we should understand why Malfood is called Shrinah. Bala Sulaam said that the Holy Zaur says, he is Shachhen, Dwarlar. She is Shrinah, Dwarling. And this means that the world creator is revealed, it is called Shrinah. This is called instilling of the Shrinah, meaning that there the creator is revealed. 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 in the creator, can it be said that he is asking the creator

19:49to give him what he wants? We're going to interpret what is written in the introduction to the study of the Tensfirat. He, whose Torah is his straight, the measure of his faith, is apparent in his practice of Torah, because the letters of Umahutah, his straight are the same as in Amuna Torah, his faith. It is like a person who trusts his friend and lands him money. He may trust him with a pound, if he asks for two pounds, he will refuse to lend him. He may also trust him with one hundred pounds, but not more. Also, he might trust him enough to lend him half his property, but not all his property. Finally, he may trust him with all his property without a hint of fear. This last faith is considered whole faith, and the previous forms are considered incomplete faith.

20:52Rather, it is partial faith, whether more or less. Friends, we're going to move to the lesson now from... November 5, 2003. In portion, Lakhlecha, the matter of mercy, of Resid, although the desire to receive is the whole matter of creation. But to the extent in which to both receive will be corrected in the quality of P9, or to bestow,

21:53it will be able to be used correctly and lead it to wholeness and eternality. Therefore, Abraham, who arrived first to this correction, is called the father of the nation, and received the additional hay from Abraham to Abraham, meaning attaining the quality of Bina, and he is found to be the first to receive this quality. This quality is called chesed mercy, where Bina that belongs to God, the upper three, as she gives her quality to Zat, to the lower seven vessels of reception of the lower ones, then her quality is chesed. This is what a person needs to acquire in order to perform corrections

22:54to the vessel of his soul, and to the extent in which he acquires the correction of Bina upon his malhut. To that extent, we can measure his spiritual degree and ability to receive in order to bestow, meaning everything is measured not according to malhut, but rather to the extent in which you can use malhut in accordance with the correction of Bina in her. And to bring the querid being to a state in which he will be able to engage in the correction of malhut by Bina, the querid being turns out to be through the shadowing of the vessels where all the points entered her point of malhut, and are all in a manner that they are intermingled in one another. According to the desire of malhut,

23:54the desire to receive of malhut, where in every place in malhut there is the quality of Bina to the extent in which malhut can receive her absorber, can acquire this quality for her unbenefit. When it's not just that there is some kind of intermingling between malhut and Bina on a spiritual degree, but rather this mixing of Bina and malhut needs to be in the lowest possible degree according to malhut's desire. For only then, in this manner, can the malhut be discerned and corrected in every state she is and every desire she's in,

24:58she will use the quality of Bina in order to take the manner of Bina and in place of attributing Bina to her opposite to that, in place of being a shell, a kripa, instead of using the kdushah for the benefit of reception, she will do it differently, she will adhere herself to Bina in using the quality of Bina first, only, and then share herself in the quality of Bina and bestowing on order to bestow and then receiving in order to bestow. The correct use of Bina, a person needs to scrutinize and to perform, to execute.

26:00Meaning, to acquire the quality of Hesid of Mercy and make it the initial, highest, most respectable of all qualities and discernments, this is actually all of Man's work. Then we really see that the desire to receive was created, as a means to reach the degree of the Creator, because with all its power, it joins the quality of Hesid,

27:04the quality of Bina, the quality of the Creator to bestow. The created being joins the Creator. When Malchut, who joins Bina, she reaches Ghetto, she uses the quality of Bina in all her power. That's about it. We see that all these matters of the joining of association

28:07of Malchut and Bina, besides it being our entire path, our entire work. Everything outside of that has to do with the commandment that the Creator says to Abraham, go on to the land, etc. Meaning a person who receives from his nature to his nature, the addition of Bina, already has now the possibility to work because he has these two means, which only in the correct merging and the correct work between them, he can reach the purpose of creation. Yes. And then, what will he ask from Bina? One time it's the light of Hesid and another time. Bina is the quality of the Creator.

29:09Bina belongs to above the Creator being. The Creator being begins from that, from the lower seven. Yes, we learn from the four phases of direct light from the Creator expands light, which is called the phase of root or quitter, where existence from absence takes out the first phase, the desire to enjoy him, to enjoy the light. And this is a desire that comes directly from the light, and directly, hence this is called four phases of direct light, and certainly this desire is not independent. It's completely included in light. The light expands within it, and within him, and it gradually becomes a desire.

30:10Meaning you can't yet say that there's something besides the light here, outside of it. That's why it's called four phases of direct light. Afterwards, in this light, and in the desire that happens in this light, there's a response upon this light, where this desire wants to resemble the light. This is all through the expansion of the light. And this desire seemingly wants to adhere to the light in return, meaning the moment it feels indifferent from the light, it now expands more from the light, and now returns wanting to adhere to the light. These are the qualities in the light. And afterwards, this desire that already wants to adhere to the light and has a certain response on its behalf, although it's also not its own,

31:12the direct response from the action of the light upon it. But nevertheless, if it's against the first one, the addition to the first one and opposite to it, then I think by what can I truly be like the light? Besides me wanting, can I perform the same action like the light does, and then the action it does, it's already called Zeyranpin, phase three, which is the beginning already, the beginning of the Creator being, the root of the Creator being. And we learned that in Zeyranpin, we have six aspects, chesa devorati ferret, metzachhod yosod. And after this Zeyranpin develops, meaning that there is a certain response after that. In additional desire comes

32:15to continue this pleasure more than it was in phase one and two and phase three, to extend the pleasure that is in the root in the light itself, in phase four. So the created being begins from Zat, the lower seven of Bina, that's its Roj, and it itself begins from the quality of chesid, therefore when the development comes from the roots to the branches in this world, where the end of the process of development from Adam

33:19through Noah to Abraham, is already the quality or the phase of chesid. Adam and Noah belong to the head of the degree, and Abraham chesid is already the materialization, we could say, of the quality of bestowal in the first Kabbalist who, therefore, began to develop the attainment of the Creator and to implement it and pass it along to others. All the Creator's work, all the attainment of spirituality,

34:23meaning an additional world that there is besides that which we feel, and which we also exist now as well, even before it clothing the body, even after the emergence from the body, all that comes to us from Abraham. He's the researcher, the first Kabbalist, he is the first within which, in practice, the connection between Bina and Malchut took place. It is from this connection, he began to feel the question, what's the meaning of our lives, is there someone who governs the capital, he had such questions about the general force, the Creator, the one who governs and manages all of nature.

35:24And from this he came to his investigation and revelation of the Creator. That's what's written in the Midrash, by a wild, since in him the connection between Bina and Malchut was revealed. In the clash, in the comparison of the equivalence between Malchut and Bina, that's where a person in studies understands what the difference and what the connection is between these two kinds of creation, spirituality which is Bina, and corporeality which is Malchut. And then on the border between them, it's himself and the combination between them. That's why Abraham is called the first Jew, since he is the first reached unification

36:27with the Creator through the correct combination, correct correction of Malchut by Bina. That's why it's written about him, to go from your land for the desire of Malchut to the desire of Bina. Because in him it was revealed since in this route, he's called the father of the nation, the first Kabbalist. And he actually founded in his life all those conditions rules that until this day, all the Kabbalists are actually doing the study, dissemination, all that we have,

37:27we see that is what happened to him, what he had. Okay. Abbas al-Masheh, Abbas al-Masheh, Bala Salam wrote in the preface, item 58, as if seemingly the Creator wanted the first to create the world and the measure of judgment. Well, what is it considered to create the world and the measure of judgment where first Malchut was created and then to Malchut joins Bina in a corrupted manner, what's in a corrected, corrupted manner, since Bina cannot be corrupted, but rather when Malchut uses this quality according to her desire, according to how to enjoy more. That's considered the shattering of the vessels.

38:29That's called the corrupted form. And you can ask, but the Creator, could the Creator have made the intermingling between Bina and Malchut in a different way where they won't be corrupted these two, but rather for them to intermingle correctly. But if they were, let's say, I don't know in what way, but just like that, if they were intermingled correctly, most of all, we wouldn't attain anything from this because it would not be under our control. It wouldn't be ours. It would be the Creator, actually. That's one thing. The second thing is, actually, that we wouldn't be able to distinguish between these qualities or be able to choose how to use them, we wouldn't have independence. In this way, as we choose Malchut

39:30from within Malchut, to be under the control of Bina, we choose to acquire it and adhere to her quality. Then by that, we choose to exit one nature into a second nature. That's the entire choice. This is all of the building of man, of Adam, in us. Since also, Malchut is a quality before us, the Creator created it, and also Bina is a quality that the Creator founded. Hence, there isn't here anything on our behalf. On our behalf is just to choose, to sort, discern, and to prefer the quality of Bina over the quality of Malchut, meaning putting Malchut under the control of Bina and not the opposite way, as we received it after the shattering of the vessels, Bina is under the hostages of Malchut.

40:32How can a man eventually attain also the thought of the Creator, which is existence of absence if he was seemingly never there? How can a person attain the thoughts of the Creator if he is never there as it is written from your actions we know you? Where if we perform the same actions, acts of bestowal, like Bina does, like Bina wants to do, what is face to say? I want to be like you. Yes? What is like you? Like Keter. Which you revealed with In Kuchma, the action of the Keter. So she says, I don't want to be like Kuchma, and I don't want to enjoy from the light of Kuchma that fills the clear of Kuchma. I am Keter, which you can't enjoy with Kuchma. And as Bina is a rational thing,

41:32I train him to Keter, and leaving him to Keter, I am just like that. I am just like that, leaving him to Keter. I want to be like me. The show is like the root. The Keter. which gives pleasure to Ruchma. This is what she wants, just like in Kete. She gives She stoves. Then she reaches an understanding of what the pleasures in Kete are, pleasures to enjoy. And then she wants specifically to enjoy these pleasures specifically,

42:37from the degree of Kete from him giving. Let's put it this way. The baby comes to enjoying what his mother gives him. And now he's thinking, he goes to an understanding to what extent his mother enjoys giving him, that the pleasure of the bestower of the, of the mother, by giving him a candy, it's not a candy that he feels the pleasure in, and also not the pleasure that's after the candy that he passes along to his mother. He understands that in his mother it's like a million times the candies of pleasure that is measured there. When he receives from her and she will enjoy. So he understands that he wants to enjoy the a million times of candies and from what's in his mother, which is called at Malchut in phase four, has an additional desire that we didn't have before, called to attain this desire.

43:37Therefore, Malchut is called Malchut, a phase which comes directly from the crater, and it's the root of the crater beings. She's still connected to the crater. She's still filled with light, but not distinguished from the light, but her desire does not come directly. This baby that attained his mother enjoys a million times on this candy, and she from what she gives me. Why? Because she loves me. To bestow, and he wants this, he has the measure of bestowles immense. And this is what he wants to enjoy from his mother. And that's why this desire, this additional desire that comes not directly from the storage, from the root. The crater being canned doing a screen upon it. We said, can't say anything about it, but I want to bestow. I want to be like him. He can't. He's not capable. He wants to enjoy now from bestowal, like the crater enjoys bestowal,

44:37he wants to enjoy this pleasure, the field is pleasure to enjoy it, in his desire to receive. Therefore, he can only perform a restriction here. Here's where the big question comes from. Where does he get the strength to perform a restriction? Therefore, he can, what is revealed here is the gap between him and the crater, called shame, not simple questions, but then he performs a restriction. And after the restriction, he can perform an action that's similar to Bina, like she did in Zeranpin, to take this new desire in Malchut and with the quality of Bina and invert it to, in order to bestow, she's not capable. Because also when he learns from Bina that she's bestowing, he doesn't learn sufficiently for Malchut. Bina can balance the desire in Khuchma,

45:41but to give to Malchut all the power to be in receiving in order to bestow, she's not capable. Here a person needs to distinguish between what is capable and what is not, and this new desire he acquired is for the stony heart. There's more to talk about here. Malchut will tell you not to come on a napkin, not to cry. Well, ask. Where's the root of this feeling that she wants to grasp his thought? Where's the root and the phases? Is there a root for it? Is there a root for that feeling that she's seemingly wants to assume his status, stature? Malchut that wants to enjoy, like the, enjoys from the phase of root, enjoys in wanting to go to bestow,

46:42which means it's his desire to do good to his great being, the first desire towards the great being. This is called the stance of the creator, that which the mother feels towards her baby. Only what's in her. So the creator being discovers this status, this what's in the giver and sees what a pleasure it is to bestow, not according to the, which is in the candy, what he receives, where he can appreciate and value and feel. But what he feels there inside, inside the bestower. Why wasn't it in the phase two already? Why not in phase two? Because phase two's desire to bestow was born from the feeling of pleasure that you feel in phase one, from the feeling of the candy.

47:45And this is the highest state, the phase root is the highest state there is. We can discuss everything above it. How can you come to a state where we actually see the true reward there is in bestow, and that's why we start running there. You're actually saying that we need to do some, what's written there in the article that we need to see the pleasure that awaits us, and naturally we'll run to that pleasure and run to the quality of bestow, like a baby that you're saying. You're taking such a, this foundation that I'm not so familiar with. If we could reveal right now that there are all those pleasures,

48:47in bestow, we would be like a thief chasing the quality of bestow in order to gain some pleasures. What can push a person to such a thing, if not the pleasure, if it's our nature? What pushes us toward bestow, yes, seemingly the expected anticipated pleasure, anticipated on the one hand. On the other hand, it's suffering, the torment we feel in our current state, but when we walk on the path, we see that this is a great pleasure, that they disclose to us the profit from bestow and our will to receive, for so excited to bestow, because it will bring us pleasure. If it were like that, we would follow the shells,

49:49we would be incorporated only in chasing pleasure, the pleasures of the shells, we would never be able to come out of it. That's why our path is called Mitzion, etc., the Torah will come out of Zion from the exits, from the disappointments, the confusions, it's certainly not the pleasures, if it's through the pleasures, it's through the shell. The shell owns you, it gives you pleasure, it says, work for me. With us, it's not happening. This is the sign that we're following the correct path, that the actions that they do on you from above are actions designed to turn you into bestow, it's not simple, it's difficult. You don't know how, because in our vessels of reception, in our egoistic view of things, you cannot see it,

50:49but the path is certainly without any pleasure, they don't give you any payment on the path for which it is worthwhile for you to work. Only this abstract idea and the greatness of the Creator, the greatness of the group, la la la, something bottom line, what for, where, what, what is it? Tell me, there's nothing, nothing. Last night, I gave a broadcast in America at 630, they arranged for the American group in New York, and those who were here. So, certainly I'm saying that a person who starts, begins to study Kabbalah, begins to discover reality, learns how to walk, to twist feet, it's actually false.

51:51Yes, he will do it after he will acquire the mind above the barrier, he will acquire the higher awareness, who learn how to truly behave and what to live for. Then, to that extent, they'll open up for him to be able to control the world, to the extent that he will be an equivalence of form of the Creator. But before that, no. Only as much as to attract them, I don't lie to them, except I don't tell them that they have to first correct themselves, equip themselves with the right order, the right to intellect, mind, the understanding of the process, of reality, otherwise, what kind of fate will be in control here, that you wish to earn something, what stock market,

52:55basically pleasure is of course not, so I don't tell them about it. Just like the rabbit taught me, he said, you only have to talk about the second half. You're not lying about the first half, you're simply not talking about it. So, what we see about ourselves, we advance through pleasure. So, if you have nothing to worry about, you're not going to receive any pleasure, only to the extent that you'll truly be able to carry out an act of bestow, you'll be able to enjoy it in order to bestow. But the game is sold like that, like double. So, what we actually, if let's say we're trying to give the greatness of the goal of the Creator through all kinds of things to the friend, what do I actually do? Well, in fact, when you come to the group and you say to them, guys, you need to constantly bestow to me the greatness of the Creator.

53:56So, to tell them, you don't care about that, it doesn't cost you much. With your own ego, you can apply pressure on them and they represent this foreign force that you can demand from them, you can demand from yourself, but you can demand from them. So, I want you to influence me with the greatness of the Creator. They begin to bestow to you the greatness of the Creator. And then you surrender. So, I go towards the direction of the pleasure. It's not in the direction of the pleasure. Yes, in the direction of the pleasure, it's because society convinces you because you're built in such a way you're subjugated to the opinion of the society. Of course, you derive pleasure from incorporating in the opinion of the many.

55:00It gives you confidence, feeling of belonging. Of course, it's measured in the vessels of reception. So, you begin to chase the greatness of the Creator. It's worthwhile for me to be next to him, but you can see these pleasures. If you could see them, you would chase them of your own accord. But because you can't, you would rely on the society to tell you that it's worthwhile. Just like the example I gave you in order to be a professor, ago convinced the child that it's worthwhile. And he doesn't see any pleasure in that. And gradually, you invoke your summon by that the surrounding lights, and they truly change you. The action is not really done by us, but we have to provide the means for it. And only by wanting the greatness of the Creator because the society obligates me,

56:06he's concealed, I don't need him, but the society tells me that I need him. And then I seemingly need him, I don't know exactly who is he, what is he. But I somehow make this action and of course, piling to this action is the surrounding light that actually does the work. Everything does in a disconnection from the world to receive. The world to receive here feels nothing of these actions. No profit whatsoever. If they ask you from the outside, what do you have, what do you get here? They say, well, your life is also in the garbage. Or you can say that I enjoy that I'm investigating reality or something. I have something more than your beastly life, but by the mind, is there anything? No, nothing. That's a sign you advance on the correct way, without the interference, inclusion of the world to receive.

57:06Until the surrounding light changes us, there is no difference. It's no way out of it, there's no other means. That's why you constantly get into the spare and there's nothing to feel proud about. And you can't see the end and where is this barrier and where is it? You know, each time it's seemingly more. On the one hand, you get more forces, you accumulate some experience. On the other hand, none of it gives you any foundation. It's all in order to disconnect the sever, the world to receive from the result. That truly does not belong to it. Until he says, I want it, there's some race of sanctity, when you acquire some surrounding light and you can't do it any other way. I want it. Why? I receive this race. I love it. That's it. There's no answer.

58:06The light, the light constructs this attraction. But in your mind, in the correct feeling, in justifying justification, there's no, you have no like to stand on. That's why you can't go out on the street and convincingly say, look, what are you doing? Look what we have. A hundred for the thousand for the millionfold. No, you have nothing to show for it. Nothing. May you convince yourself to go forward. Others, you convince, because you don't pride in an ego when you apply pressure on them. Rebus writes, when friends gather, they need to talk about the benefits.

59:12What does he mean? What benefits are we talking about with the friends? When the friends gather, they need to talk about the profits. The profit is an abstract one, and the profit is an abstract one. The profit can be only in as much as I have a desire. I see some future fulfillment that could come to me corresponding to this desire that I can gain this, and I can gain it in investing less than the pleasure that I've received.

1:00:13This is called profit, right? I invest 99, and I receive 100. What's the benefit? To be in the desire for it and desire that's greater than the anticipated exertion. Otherwise, my calculation, the will to receive, will be such that my will to receive, is not going to allow me to exert. That's, we make this calculation each and every time, with all of our pleasures and efficiencies and efforts. What are you asking? If it's clear that there are some kind of benefits, some profits, what do I tell him? The profit that we're after from this process we're going through, is the kind of profit you cannot transfer to someone else.

1:01:13If a person is still looking for profit in terms of food, rest, family, sex, physical pleasures, or pleasures of money, honor, knowledge that he can't give him in place of these pleasures that he feels that he's lacking, he can't show him pleasures that are entirely not related to this, abstract, that are not clothed in what he can understand. He can't feel it, it has to be a different vessel. The vessels that we have from the onset are the vessels where I feel pleasures that are closed,

1:02:17closed in this world, to some extent, control, knowledge, physical pleasures through the five senses that I can feel. And the closer the pleasure to me, the more tangible it is, the more the greater it is. These two pleasures, right, the tactile sense is the greatest vision. Then you have more abstract things like money, honor, things that require certain development. Nevertheless, it comes clothed in something, or they bow down to me, they respect me, or I know how this is included in that, and how this spins this way or that way,

1:03:21it's a form of control, knowledge, ultimately, it's a form of control, a bit more abstract, but it has to do with the development of control. But if they are even more abstract, the pleasures they're not, they have no hold, no grasp, and they don't clothed in vessels of reception, they belong to the Bina in the Mahod, even the shells, there's a pleasures that are received in the Bina in the Mahod, not Mahod itself, and you cannot explain to people who don't possess it. It has to be proceeded by some level of development before that. That's when they asked me yesterday, well, what is it about Kabbalah?

1:04:22I come, it's revealed now. What do you want? They asked me in the radio in America. I said, what do you mean? We're in a state where we can't see where we'll be tomorrow. Life is not good, people are looking for drugs, there's no family, no connection between children and parents. We don't know what can happen in the next moment. We enter such a complicated life, such a unknown life, that we must know about reality, how to control our destiny, our fate, how to ensure that my actions will bring me pleasure, confidence, security, the good life. That's what I said, because you cannot speak about it more abstractly. That's what they understand. This is something they understand.

1:05:22So how do you do it? Come and learn. Anything we wish to do logically in this life, you have to first learn every profession, even a Kabbalah, shoemaker. Even there, there are secrets you have to first reveal, learn how to do, and only then you can do it. All the more so here. So I'm not lying. I'm simply not explaining what I'm able to grasp, which is everything has to do with the equivalence of form, but you need to have that, you know, to enter the correct reality. You have to acquire a second nature in order to occupy the entire volume of reality. I'm not talking about that because it's beyond their grasp. I'm talking about the friends. What do I tell them?

1:06:24What do they know about this state? I think they know. They know that they're... How do I convince the friends to advance on the path? I simply put into them my own joy and my motivation artificially. Artificially. Well, I can't remember what is all bummed out in me too, but I activate this radio and it begins to play because what? Because it's an inanimate object, right? Although they are on the animate degree compared to the inanimate degree. I'm not saying they're on the speaking degree. Let's say they're on the animate level, but everybody is out of it. But this inanimate object can activate them. You see that this is how it is? If I invest 100% in a friend and also on Saturday, you said that the benefit from it would be 100%.

1:07:25So what does it mean? How can you scrutinize from my labor? I didn't get it. On Saturday, you said that we need to invest 100% exertion, although the reward from it would also be... You say it could be 50% to the friend. You said that the reward will also come from this labor. I don't know what I said. Well, certainly, if I do something to enjoy, but still, you know, it's bestowing over to receive, I don't know. He says here, if there's no chesa, there's no schina. What? It is no chesa, there's no schina. No chesa, there's no schina, eh?

1:08:25Schina is the measure of bestow, that's revealed in Mahod. That's connected with Bina, it's called schina. Mahod by itself is Mahod. Bina by itself is something abstract. It's the quality of bestow. But schina is the collection, the assembly of all the souls in the corrected form. The connection between Bina and Mahod and the ideal form. He says that in the place where the craters revealed... Yes, there, the craters revealed in the schina. The article we read yesterday, he said there that it's possible to try to connect the two articles from what he says there, and they don't have... Study, mission, right? They don't have how to get to that point, or... No, no, no, no, we shouldn't get confused. We also don't have time right now. Nevertheless, if a person feels during the study,

1:09:30in the impression from the books, from the society, is that not pleasure? A person who enjoys the study, the society, the fact that he is inside this process, is this pleasure that he's feeling? Is it wrong? Baim. There are several things here. The question is, what obligates you? Right? Meaning, what's the reason? There are many things that come. And everybody comes 100% because they feel bad, and they're looking for to feel good, confidence.

1:10:30It's a thousand normal reasons, but ultimately, it's the inability to feel the future. That's what we call confidence, or security. Confidence is... The appshot of attaining faith. But the question is like that. It's true that it's activating us, and it's true that we're working out of that, that I'm feeling bad now, and I'll feel good later. But am I changing my values along the way? Do I constantly remain in the feeling of wanting to feel good to the same extent, or with the same vessels that I had before? Or are my vessels constantly improving? Or maybe I'm actually drawn to something beyond the material, and I begin to approach this grace from above, from that I don't interpret things the way I used to do at the beginning.

1:11:38That good means to fill myself with all kinds of beastly pleasures. Beastly for us is mostly honor and power, control, honor, control, and knowledge. Or I begin to see that control is... And knowledge, they don't bring me to the purpose. I begin to feel how empty it is by itself. If this exists in the process, then it's a sign of person who's developing, but if not, it's a sign that he remains as he is the way he came. And then he exits the group. The person who doesn't change his values cannot be here.

1:12:40He will be in this period of form. He will feel the group ejecting him. Meaning that the only pleasure is from the greatness of the goal until the only pleasure will be in the attaining, the connection with the creator. You don't know exactly how, but it's almost like folly. The arrangement, what does it mean? Nobody sees it, you also don't see it. You don't know, but it's something that you're attracted to, you're drawn to it. It's a result of the surrounding light that shines to you from afar and builds in you the yearning for it. As he says there, right, until he revolves around this all day and all night long, it's called this hardening that he truly wants it. We said that our next degree is the barrier,

1:13:42and we need to create a spiritual by-law according to what's happening in the crossing of the barrier. So how can we have the ability to read articles of Rebaash and to write how we need to write such a my-law? It's not. How can we create a statute or a by-law that would ask differently if we don't do it to ourselves and who will? No, I'm saying that. You want to say this. When I go to school, there's a building I go in. Everything is built for me to sit down and there's me and there's other kids like me and there's a teacher and there's a white board. And he's standing there and telling us that he knows what to say. He is authorized. He studied this for 20 years. And he has plans and programs that are accepted upon the public, the public examines him, the public sends him to teach our children.

1:14:46And so we're certain that we're in the right hands. And he advances us to what most of the public and our parents inside them agree and determined it. Yeah, that's how the education system is built. And here, where we put our life for it, how do we advance by what plan? Who's advancing us? Where is the agreement, the agreement of society or something? Where's the creator who perhaps signed this and put a signature somewhere? How does it happen? That's the question? No. It's not that's better for me. No, I'm saying that, like, kind of like about the school that you're saying there's the management that decides and knows the next state and defines what will needs to be. So maybe here too, when you know what the first degree is after the barrier, maybe you can tell us what does this statute need to be to be in that degree?

1:15:48Oh, so the statute as we agreed needs to be not for our current correct life. If we can do it already, then the statute is written within us. It doesn't need to be written on the wall. On the wall needs to be written with something that we should attain, right? Our close future state. It has to be an example in front of us. Printed in front of us, yeah? Okay. So perhaps we should print out the current state and the future state, the closest future state. Who determines what state that is? So you're asking, you're saying there needs to be some teacher who knows exactly the degree that is X and X plus 1. And he should write it down for us and each time write down these two degrees and measure us and plus 1, us and plus 1 and see how we advance and that's how we'll advance. Yeah. Like a teacher going to school every day.

1:16:50So every day he gives you another portion and another portion and another portion. And thus gradually you grow, yeah? So why doesn't it happen like that here? Because our path is a path that you are building and you build the human out of yourself. You have to find the desires and... Rakhata Yelid. You've recognized them. I choose between them what's correct or incorrect. You build yourself. This search builds the human from you. Because at school you're just acquiring knowledge that already exists in the world. But you're child and others know. And here you need to build from yourself some human that doesn't exist.

1:17:51It's not in your body and all your desires and all your qualities and everything that's in you. There's nothing yet that you build within yourself. You build from a point you build a potsuf that doesn't exist. And you only buy your criticism and inspection and your whole work between Bina and Marco, everything you're given, all of your qualities and environmental circumstances. By that you build yourself. No one can go into that. There's no teacher who could get into that there and build, including the creator. Because you bit by bit with your own discernment from a point you build a potsuf. But what could be right in the statute? What can you write in the statute?

1:18:51I don't know. What you know, what you think? Don't ask what to write. I'm just telling you more or less the statute is about what I have now and how I think I should be in the next state. That's it? That's all I can give you, more than that I can say. What if you will do it? You'll take away from us our free choice? Not only that I'll take your choice, I also cannot do it instead of you. How will I take your mind and your heart and start thinking and doing? And the search itself is what builds the vessels. How will I then do that search instead of you? Why does it contradict? If you know the state of the group better than what it does? So I can only give the group general advice, guys, think through who you are today,

1:19:58who you should be in say a day a week doesn't matter in the next state. If there is a demand for music, I don't think so. No one has the ability to enter this work instead of the person. It's a Homer. And can this be a statute about the inner aspirations we need to reach? And also states of... There's something similar to this same music or someone who's engaging any kind of art or something. You teach a person some external advice. When he starts following that, he begins to feel the substance, how to do things. He becomes the artist. And then within him what's created is a kind of... Well, that's what we call art.

1:21:00But if he doesn't do it, if he doesn't know, if he doesn't fail here and succeed there, and how will he build himself? And that's just in corporality, all the more so in spirituality, where you can't even give examples. Even the examples one has to do to extract by himself. If the statute is like my personal business, something that no one else can enter there and discern. So what does it mean that we need to gather with friends, agree, a statute for everyone? What does it mean? If it's a personal thing and a statute is a result of scrutiny, records, what do I need to do with everyone? So how do I... So I don't have the needs with everyone in the statute.

1:22:01You're asking for no reason. We went through this so much that if I depend on society, I need to know who society is, I need to determine. Because society is my future. What do you mean the statute is something personal? I write it to myself and let's look, what can I write to myself? I'll write to myself. Michael, you are now in this and that state. Tomorrow you want to be in that, isn't that state? Good. What's good? I need to go to the society to be in such a state tomorrow. If I don't turn to society, if I don't go there, how can I advance from X to X plus four? What do I need this for? All right. After you determine you need to turn to society to reach a better, more advanced state. Then you go to the society and you write a statute with a society. How a society needs to influence you so that you advance. One degree forward. How otherwise? What other means you have to advance?

1:23:03I understand you guys. It's like we haven't learned, haven't spoke, haven't went through anything. So what do I need to sit and talk to them? You know what? Let's make it simple. We'll take you out of society now. Go home. We'll see you after two months. See what you are without a society. So I'm in the group that say physically. Yes. I hear, I'm in corporate, but what do I need all this for? But I need to be certain that they'll influence me and they'll influence me in accordance with what I want to have. By the term, I want to be in a certain degree, in a certain state, next state. So I need a society to transition. What do I need to tell them? That state. Of course, as you tell them, I need to determine all the processes. And that they will influence me through these problems. And matter of the changes, then what? So tomorrow, we'll change, and I will change tomorrow also.

1:24:03So every day we need to gather. Oh, now you're seeing that, of course, every day, every moment. That's called the work. The moment I have to change my statute today as much as I understand. The next moment I understand better than my statute internally and my relation to society, what I'll demand from it will also change. Virtually or qualitatively? I don't know whether it's virtual or psychological or... There is a couple of lists called Balasulam. He has an article called The Freedom about free choice. So please, read it. I mean, it's possible that the source of weakness in the societies where each... does not make the calculation of what exactly he wants from it? I don't know. Each one doesn't make a calculation of what he wants for himself. And to want for himself also means to understand that I myself...

1:25:06incapable. And if I need that, I turn to society. Otherwise, I won't turn to society. Why do I care about society if I don't want to move from state A to state B? And if I know that from state A to state B, I can't move if not through them by their influence. Then I go to them. And to the extent that I require it, I already pressure them and not know what I do with them. Get in there with cruelty and change everything. To the extent that I need to advance from state to state to... to the extent that I discover that without them, I can't do it. To that extent, I pressure and change and demand the society to be in a certain way that will influence me so that I'll move from state A to state B. But if I don't have that urgency, I don't turn to the society. I don't care about society. I just kind of, you know, I have a nice time with them.

1:26:06You know, let's celebrate. Meaning there's a place where even the society can't change a person, that's the place where he has to make his calculation, yes? What does it mean society influences the person? How can the society influence me if I don't want that influence? Then I don't perceive its influence upon me. So they won't need to dance. Why? Because it's worthwhile for me to stay in dance. But I'm among the friends, we're advancing, we're prideful, and you know, there's all kinds of inner calculations. I can't believe that I'm in love with you. I can't believe that I'm in love with you. I have to go. Okay. That's what I'm saying without a statute, without you caring for it. What's a statute?

1:27:07It means it might demand to the society. How does it influence me? Okay. I don't see so much that sorry, influences us. It doesn't pressure us. I don't see so much that I'm in love with you. I don't see so much that I'm in love with you. Give an example. New folks came and said about a few people here that they're not doing the correct work. They criticized you and a few others, right? How that moved you, you were under pressure, how that influenced you, right? At least to that extent, you should always feel pressure from society.

1:28:09Then we will succeed. In order to determine our current state, we kind of need to raise the sensitivity, meaning the noise that we seemingly feel. Even if you are in a sleepy state, and you don't demand anything, I don't know, first state, second state, that society still has to shake you. And if you are not resurrected, then just to throw you and bury you, that's it. Everything depends on society. Okay, friends, first of all, we want to apologize for the technical issues that we had during this time, also the cutting off of the reading of the article and moving to the lesson. There were sirens that went off. And also the floor that we had with our boot system, we're trying to take care of everything as fast as possible.

1:29:11That's it, friends. Now we will share impressions from the lesson and what from it we're taking to implement in the 10, please. Yes, I took that, if you're on the right track, the signs are that the will to receive, sees no pleasure that was worthwhile yearning for. And also ultimately, you do want this path because you received some grace from the light. And you want to be so. I'm fine. For years, we're talking, I don't know how many years,

1:30:16about how to put up a statute when a statute needs to be. We should go back to a lesson from 2003 to receive all the answers. So I understood that first of all, a statute, if you can observe it, then it's already in you and you don't need it. Meaning the statute, my definition needs to be something you can't keep because it's the next degree above you. And then the moment you can keep it, you need to make a new statute that will advance you onwards. Hence, we need to constantly change the statute and it needs to be each time in a higher degree than that, which you can keep. Our rub is amazing. Yeah, the addition to that was that the search itself builds the vessels.

1:31:19The additional thing that caught me is that, how do I convince the friends to advance on the path? I give them, inject them with energy and joyfulness artificially. We also added the example of a school, really nice example we come, everything is ready, then it's certain that they're teaching them correctly, because it's all built, the study, the curriculum and everything. And when you have to build everything on your own, seemingly, it's very difficult. Where do you start? What should you trust? And everything is loose and it's in your hands. Great example. Yes, the word statute here is very confusing. I have once gave a definition, it's my demand for how does the society influence me.

1:32:24It's actually how much a person opens his heart so that the environment will influence him. Essentially, it's my statute. It's not some, I don't know, how many Zoom meetings we have and what's their duration, things like that. Sometimes we need to really break these breakdowns, these definitions and understand these words. They're not the way we understand them. Like I said, sometimes we need to go back to 2003 to understand. In the context of advancing from one state to the next, from state one to state two, when a person wants to advance, he understands and feels that he's not able to do it with his own strength, and therefore he needs this society. He turns to them, pressures them, and searches for their bestow upon him.

1:33:30All of this, as he wants to advance, but he has no strength, no powers to do so on his own. Everyone wants to have it good, but I have to come to a state where the only pleasure I have is from the connection with the creator. And the society is the device that can supply my more advanced state towards a creator connection with the creator. What do we take for their implementation? What Saul said, he took the words out of my mouth, to weaken the society qualitatively. I mean, it will be much, much less, much less of the profit of my inner self, or my inner self, my inner self,

1:34:30my inner self, my inner self, my inner self, to shake you up, if you don't get revived, then you'll just be thrown away and all depends on the society. Also, from the fact that society can detach the person from the result, that there's nothing, the society creates the result there is because outside, on his own, the person has no opportunity that the path leads to something that only he can discover himself, but that the society makes the creator tangible. Like Rami, the society needs to pressure you, press on you all the time. So move to the next part of the lesson before that we'll sing a song.

1:35:34So come to the next part of the lesson, until the next part of the lesson comes to to the end, so move to the next part of the lesson. One step down the line, pull it straight up, pull it to the side, and push it just to the side, so that the other part is the same, keep it going.