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LOVE GOD AND CLEAVE

  The sages say whoever fulfills the Torah in poverty in the end will fulfill the Torah in riches, and this is love in the end. And anybody who doesn’t fulfill the Torah in riches will in the end fulfill the Torah in poverty.

The Rabbis of the Mishnah have stated (Avot 3:9), “Anybody who puts his fear of God before his wisdom, his wisdom stays with him, anybody who puts his wisdom before his fear of sin, his wisdom does not stay with him.” Anybody who puts his wisdom before his fear of God what is it similar to? To someone who is given the inner keys but is not given the outer keys. How will he enter?

Without the Torah there is no fear of God, as it says (Avot 2:5) “There is no ignoramus that fears sin.” Just like there is no Torah without fear there is no fear without the Torah. (ov: And you won’t have any lacking in your house) (other version: in your Mishnah). There won’t be any lacking in your soul, and there won’t be any lacking in your good deeds. There is nobody who is lacking or poor except for one who is lacking in Torah or good deeds as the Rabbis of the Mishnah have stated “there is no pauper except one lacking in Torah and good deeds.” The body is the handywork of man’s hands. There is no one lacking more than the one whose deeds aren’t the deeds of The God. As it is written, “If God didn’t build the house then for waste they build it” (Psalms 127:1). This is what caused the destruction of the holy Temple because it wasn’t the work of God himself. (From Tikuny Zohar)

Holiness is connected to its root (GOD)

Our root, namely the Creator, wants only to bestow, as it is written, “His desire to do good to the creatures,” so Holiness is only to bestow upon the Creator.

Sitra Achra (the other side), aims only to receive for herself

When one annuls their will to receive before God, and does not want to receive, but only to give to the root, like the root, which is a will to bestow

Then Ani (I in Hebrew), becomes Ain (naught-nullified to God).

They became separated from the God’s Holiness, called “the will to bestow,”. There is no longer the matter of equivalence of form with God

They do not want to make of the Ani (I), called “ the will to receive,” Ain (naught), which is the annulment of the will to receive.

This is the meaning of what our sages said, “Anyone who is proud, the Creator says, ‘He and I cannot dwell in the same abode,’” as he makes two authorities, God and himself. However, when one one annuls oneself before GOD, meaning that one’s sole intention is only to bestow, you find only one authority here – the authority of the Creator. Then, all that one receives in the world is only to bestow upon the Creator.

The primary separator from cleaving with the Creator is the will to receive. Evil comes; and asks, “Why do you want to work for the Creator?”

What means you by this service?”

The will to receive for itself has no redemption, selfishness is plain no good

The will to receive for itself must always remain kept in check, since acting upon the will to receive is actual death. The reason is that creation is for GOD’S glory

The essence of creation is to reveal to all that the purpose of creation is to do good to His creatures. This is specifically when one says that he was born to honor the Creator.

One must always examine oneself, meaning if the Creator receives contentment in every act that you perform, because they want equivalence of form. This is called “All your actions will be for the Creator,” meaning one wants the Creator to enjoy whatever one does, as it is written, “to bring contentment to your Maker.”

One cannot break loose from the will to receive, he is therefore in perpetual ascents and descents. But one awaits the Creator, to be rewarded with the Creator opening his eyes, and to have the power to overcome and work only to benefit the Creator. It is as it is written, “One thing have I asked of the Lord, that will I seek after.” That, meaning the Holy Shechina (Divinity). And one asks (Psalms 27:4), “that I may dwell in the house of the Lord all the days of my life.”

The house of the Lord is the Holy Shechina (The Divine Presence).

One sees that there is no one in the world who can save him from the state he is in but the Creator alone.

Then one is awarded private personal Divine Providence. One then sees that even without one’s prayer the Creator still does everything.

When one feels that he should ask of the Creator to save him from death, meaning from the state of, “The evil in their life are called dead,” the contact between the person and the Creator is close contact. For this reason, the righteous, need the Creator’s help; otherwise he is lost. This is what the righteous crave for a place to have close contact with the Creator.

These righteous are very happy, is joyous to now have a place come into close contact with the Creator. This is because one cannot come to the King’s Palace but for some purpose.

This is the meaning of, “And ye shall take you.” It specifies you. This is because everything is in the hands of God except the fear of God. In other words, the Creator can give abundance of Light because this is what He has. But the darkness, the place of dearth, this is not in His domain.

YOU CAN BE SO FULL OF YOURSELF, THAT YOU HAVE NO PLACE, NO NEED FOR GOD, YOU THINK, GOD JUST DOES NOT EVEN ENTER THEIR THOUGHTS

This is why the body comes and asks, “What means you by this service?” You must assume the way of the Kingdom of Heaven

The Creator gives one some luminescence from Above, the will to receive surrenders and annulled like a candle before a torch. Then it is no labor at all..

As you that love  GOD, hate evil.

Which means that the love of God extends only the extent that one has hatred for evil, meaning that one sees how the will to receive obstructs one from achieving the completeness of the goal, to that extent one needs to be imparted the love of God.

One cannot be granted the love of God. If he feels he has no need for it, as he already has complete satisfaction in his level

The will to receive, bring its questions to man. Trying to obstruct him in the work of keeping Torah and Mitzvot (God’s commandments).

The obstructions of the will to receive in the work come to him from Above. One is given the force to discover the will to receive from Above because there is room for work precisely when the will to receive awakens.

Then one has close contact with the Creator, to help one turn the will to receive to be in order to bestow. Draw him near by Dvekut (Adhesion), called “equivalence of form,” discerned as the annulment of the will to receive is changed  to bestow.

Know the Creator createdus with this nature of wanting to receive delight and pleasure, it therefore is not easy to change the nature in which the Creator has created.

Even if for this purpose it was created.

One must wage war on it, so to convert it to a will to bestow.  This is how the battle against selfishness is won, and then one has made space for God in their world.

One must know that during the work, when the will to receive comes to a person with its arguments.

Advance only by actions, and not by arguments. Through persistence, Holiness becomes your nature.

One must especially try to have a strong desire to obtain the will to bestow and overcome the will to receive.

Sometimes one receives a descent in their aspirations towards Holiness. This descent can be a cessation of a minute, an hour, a day, or a month. Afterwards, one resumes the work of overcoming the will to receive, and the attempts to achieve the will to bestow one has built. A strong desire for Holiness means that the cessation does not take him a long time and he is immediately reawakened to the Holy work.

In the holy work, which is to bring the vessels of receiving into Kedusha (Holiness), we have a strong hammer, meaning words of Torah that give us good counsels. However it must not be with long intermissions in-between. And then one can break the rock in a short time.

The effort to make contact with the Creator  the effort must be in the form of adornment. Adornment means something that is important to a person. One cannot work gladly if the labor is not  important, meaning that one has joy at having contact with the Creator.

Know, the Divine Lights are poured from Above downward, the Lights come in vessels of reception..

The Lights come from below upward. This means the Lights come in vessels of bestowal. The lights –sparks rise up by entering vessels which one has. These are vessels of personality traits which have him do “good things”.

Sometimes one despises the work of Heaven. For them it is a burden . They are in a time of darkness, when one sees that no one can raise him to a higher state of consciousness but the Creator. Then he takes upon himself the Kingdom of Heaven above reason.

One should be glad that now he has something to give to the Creator, and the Creator enjoys giving to him.

When one feels a taste of Holiness in the work. He does not have to work with the will to receive to agree to take upon himself the Kingdom of Heaven above reason, He wants to give to God.

When one does overcome oneself, then they will say that this work is pleasant. When he arrives at the level of faith above reason, and he accepts this work becomes his way to higher consciousness. This is called “A joy.”

To be continued……………………………………………………

TO BE CONTINUED

BASED ON THE TEACHINGS OF R.  Ashlag

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