RABASH. Articles: Volum 1(Article 7)

In the article 7(Rav Gottlieb’s edition) Rabash comes again to the explanation of the role of 612 Mitzvot and the role of the main principle “Love your neughour as yourself”.Rabash says again, that we may get to this main principle only if we took on ourselves the previous 612 Mitzvot, and stresses that only the performence of them may assure our ability to love neughour as ourselves, and ultimitly bring us to Love the Creator. Rabash shows the parallel of uniting the wishes to bestow of each member of the group and getting as a result a whole and equally strong wish to bestow, with the 612 Mitzvot, where each of them gives its effect on correcting the person, and together, by performing all these 612 Mitzvot we get the state of our soul, mind, feeling which is called Love your neughour as yourself.

to be cont.

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One Response to RABASH. Articles: Volum 1(Article 7)

  1. In the article 7(Rav Gottlieb edition) Rabash comes again to the explanation of the role of 612 Mitzvot and the role of the main principle “Love your neughour as yourself”.

    Rabash sais again, that we may get to this main principle only if we took on ourselves the previous 612 Mitzvot, and stresses that only the performence of them may assure our ability to love neughour as ourselves, and ultimitly bring us to Love the Creator.

    Rabash shows the parallel of uniting the wishes to bestow of each member of the group and getting as a result a whole and equally strong wish to bestow, with the 612 Mitzvot, where each of them gives its effect on correcting the person, and together, by performing all these 612 Mitzvot we get the state of our soul, mind, feeling which is called Love your neughour as yourself.

    But in this article Rabash puts another question and sais, that those groups( non-religious ones) which also want to unite on the principle of love your neughour as yourself,how do they differ from the groups that combine this principle with performing the other 612 ones, and Rabash sais that theren is the difference between the groups that use the principle of love your neughbour as yourself only, and those that use 612 Mitzvot to get to the state of Love your neaugbour as yourself.

    Rabash cites the line from Psalm 1, which sais ” and I didn’t sit on the bench of the clowns” and asks why King David chose this word” clown”, and explains that even if their meetings are not based on gossiping or idle talks, anyway they are the meetings of the “clowns”.

    Rabash sais that the choice of the word shows their attitude towads the principle of bestowing as a motivation in all person’s activity, that common people come to the meetings and they try their best to take part in their work, and they are very serious about the purposes of the meetings, BUT all they do is to get THEIR wishes in maximaum completion, and their line of thought is weither the group helps ME to get MY wish granteed more, than I could make myself or not, the thought is only about MY intrests, andthough I don’t mind others to get their wishes granteed too, BUT first of all my intrest should be fulfilled, and this is the bases for the groups which are not bases on performing Mitzvot. First of all my personal intrest, and then the intrests of the others, if I don’t have my wish granteed through the group, I am not intrested in it at all. These are the groups where pure bestowing is an item for the laughter, nobody think there in the bestowing way, and that is why their meetings are called by King David the “bench of the clowns” because of their attituse to the wish of bestowing.

    The Sages say, the less are the groups of the “clowns” the better, it is preferable for them not to get together at all, because their gathering strengthens the wish to get, the egoistic principle of organizations, Ego world viewing and it is against the principle of the Creator which is a pure bestowing, this kind of organizations separate their members from the Creator and the Purpose of the creation.

    And on the contrary, those who unit on the principle of bestowing, where the intrest of the group come first, such organizations bring a lot of light and prosperity into the world.

    Rabash sais that to be able to build an altruistic=bestowing group the people should be on the level of “Tzadik” and he explains what qualities one should possess to get this level.

    First of all these are people who want to get out of the egoistic motivation in their attitude to the world.

    Second these are people who want the correction of their qualities through the Torah and Mitzvot for get equility of the form with the Creator.

    Rabash pays our attention to the fact that we can make ourselves to behave this supernatural way= the way of bestowing= the way of putting the group intrests first, but we can’t make our selves to FEEL LOVE to it, you can’t make yourself love something or somebody, because love belongs to the heart= feelings and not to the mind=thought sphire.

    Rabash sais that in our natural state, our “heart”( THE SOURSE OF THE WISHES) IS uncapable to love the bestowing and it can be changed only through the training on the bases of performing the Mitzvot, and praying for the common well being of the jewish nation and not your own wishes only.

    We see that we have to start the way against the egoistic= natural position of our mind and heart, but it won’t be permanent only if we make exercises everyday to be in the from of bestowing. One should perform all the Mitzvot as Halakha which can be made by him that very day, and not only part of them, which he likes,if not, part of his wish to get =Ratzon Lekabbel won’t be trained properly, and won’t participate in the bestowing way of life.

    So again, we need a group, not for the substitution of our everyday life and duties, but to combine our efforts to get out of the wish to recieve and to learn to bestow. We learn Hallakot in the group, we train ourselves there, but the exam is in everyday life in the family, at the work and any other places we are connected with.

    Now for us to get the purpose of the group, Rabash gives a very intresting example, where each of us should concider him/her self a ZERO in comparision to the friend( Hitbattlut), if I manage to submit the expression of my ego towards one member of the group them he is- 1 and I am- 0 and together we make 10, if I manage to submite my ego to one more person than i am two zeros, and we are 100, and if I manage to feel myself 0 to the one more than we are 1000. and on the contrary if I see one of the friends of the group as a zero the strength I get from a group for the wish of bestowing is 0.1. if I see two friends as zeros, my strength to bestow that i get from such an attitude to my friends is 0.01, and if I feel that three of them are zeros, the worth of my inner work is 0.001.

    So only If I train my ego to submit to the needs of the group and friends first of all, I’ll get the strength from this group, and then, after training my ego to respect others, I come home and it is my exam, if I continue and manage to train my ego towards the children, wife/husband, loves ones, co-workers, it means that the time spent in the group pays for it, but if I go to the group and continue to behave myself towards others, as I did before, I waste my time, I stole it from children, family, my duties.

    The work and study in group is a platform and the “school” for my ego, real life isn’t in group , it is at home, at work, in the street and so on.

    Rabash warns us, that even if we manage to restrain our ego in the group and outside it, we shouldn’t relax and think that the work is done, we may never rely upon our ego=body to submit willingly to the wish to bestow=soul we may never stop doing exercises for our body to stay slim and flexible, the moment you stop doing exercises( 248- for muscles, and 365 for tendons) our body becomes fat, rigid, be it spiritual or matirial body, it works the same!

    So we should always be afraid of this stiffness and it is the sourse of Awe, which should be experienced by a person, because rigidness bring deseases be it in physical body, or in spiritual one, where the desease is called Tu’ma.

    Rabash sais that this very Awe is the Gate for the Faith and the possibility to get the light of Devine presence(Shkinna) and proportion is

    THE AMOUNT OF AWE=THE AMOUNT OH FAITH.

    As we said before, Rabash asked how can we make ourselves LOVE, and at the end of the article he gives very practical advice. WE should start perfroming the Mitava “love your neughbour as youeself” as a Compultion, not because I like it or find it intresting, but because it is the Mitzva of Torah( for this very reason we don’t eat some food and we don’t say that it isn’t tasty or healthy, but we say it is, but Torah prohibits eating it.)

    Rabbi Akiva sais that the Creator didn’t mean the Love to be obligation, but for the Love to become the main principle of our Life we have to start performing it weither our ego likes to love somebody or not.

    The Mitzvot are given for us to learn to overcome our ego, and not to expand it many times, than we had it before starting performing Mitzvot. And it is another sign which Rabbi Akiva gives to us, if we began to study Kabbalah, Torah, and performing Mitzvot and our family, loved ones and friends tell us that we became more egoistic, than we had been before, then we neglect our duties towards them and it ISN’T Torah and Mitzvot LeShma( for the sake of bestowing), we have to reassess the place, and the group and the Rav we are studing with!

    The result of performing Mitzvot and learning Torah should be the ability of each of us to bestow the people, and not to use them as a platform for our ambitions and power execution. If you are on the right way, the people around you will tell you that they like your way of behaviour and treating them. Without really learning to love our families, children, co-workers, friends and all the people, we may not love the Creator( but loving somebody doesn’t mean letting them do want they want to do. Love is the understanding of a Devine Nature of a soul of each person, and doing everything for them to fulfill their potential into reality).

    This is exactly the meaning of the ” VeSamtem”sais Rabash ( which means” and put”these words on your hearts and souls etc.) The pronanciation of “Samtem” reminds the word”Sam”which is the hebrew for “drugs” If you manage to perform Mitzvot and learn Torah for the sake of bestowing you’ve got the Drug of Life, and if you boosted your ego with learning Torah and perfroming Mitzvot you’ve got the Drug of Death.

    So, sais Rabash if you win(Zakha-means to win, to clear, to make clean) the Creator will help you to overcome your egoistic form of Ratzon lekabbel, and will help you to turn it into leHashpi’a( to bestow) and if you don’t win your study of Torah and performing of Mitzvot will turn into the growing ego, which builds its Torah and Mitzvot”property” and expectation of a great price for your “efforts”

    The only price we should pray for is that the Creator will give us strength to love the others as we love ourselves, and through this bestowing activity we will taste the real Life, understand the plan and the Purpose of the creation=that all our desires will be to develop given to us potential into the reality.

    This form of the existence gives the Creator the satisfaction from Its Creation, not because the Creator needs something from us, but because the Creator”sees” the perfecton of His plan unfolding in real time, and it works for the best of the creation and the creation willingly participates in it.

    The parents want their children to sucseed not because they need something from them, but to see that the work they started gave the best and most wonderful results in the life of their children.

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