Excellent work dear rabbi. I followed you for several years now. We have become interested in the subject of reincarnation in the last year or so. This schul was helpful.
I’ve been listening to Reb Kessin for about 2 years. I’m not Jewish but I am a “noahide” before a beis din. I can understand this along with most of his lectures. All I can say is Hashem seems to be accelerating the knowledge of God. If I can follow these teachings, things are on the move so to speak. 😅. Thank you rabbi ❤
Good day, please fix the audio, it's all channeled through the left speaker output. Please re upload as a Mono file so it comes through both speakers, the rabbi deserves to be heard in clear audio, thanks
I've learned a lot from both Rabbi Kessins, and everything makes sense but there is still some things that bother me. I don't think it's about reward and punishment ultimately, it is true that we are rewarded and punished but that is an aside but not the goal. The ultimate end is the correction of the nature of being. We do not earn olam ha ba, we create olam ha ba or we become olam ha ba, this is why it's said ayin lo raasa. No eye has seen it because it was not created, it is created through our self awareness by elevating it through the hashgafa and the mitzvot , through good deeds and choosing to do the will of God.
Hi Bruno, the Rabbi has consistently said throughout his many shiurim that the tikkun of naham dkisufa is not about reward and punishment like you said. It is about a flaw in mans awareness that is generated through his "itself" which is the greatest gift that God gave him. The itself is so powerful that it sees itself as outside of God. So you are right in the sense it's not about reward and punishment it is about the itself needing to correct itself the flaw and realizing that he is not outside of God so he can accept the gift that God wants to bestow, that is Olam Haba. When you say that we create it, I have been taught by the Rabbi, it is a divine world and to exist in that divine world you have to be like God. God has no cause, he is causeless. Therefore, in order to enter you need to in a sense be causeless, while we can't be causeless, we can be our own cause, that is enough to exist in that world. We become our own cause through loving God and keeping his mitzvot. I.e. we are causing ourselves to see ourselves as inside of God. So you are correct again, we create our own madreiga, because we can to cause it. And as the Rabbi has mentioned your madreiga is your feeling of cause, the less you feel that you are your own cause in this world, the more God will make you feel like you are your cause in the next world. Again, these concepts are so lofty and so hard to understand, but one can feel the truth in them.
P S. & N.B. Doesn't the Mishna say that each righteous individual will inherit 310 worlds!? And isn't that a reference to PHYSICAL reality - not just some religious, ephemeral notion?
Why can't you say that OLAM HABA is a PERFECTED form of this world, where you DO have: time, space and substance ? After all, what is supposed to be the meaning of all those stars, galaxies and planets we see on a clear night?
Time is not eternal. Time is indicates a start and end, an eternal divine world has no beginning and end. Time avails the opportunity to change, that is why God created time to give the zulaso and opportunity to change and fix the nahama dkisufa. Once you are in olam haba there is no more change.
@@jakobw135 substance, space and matter allow for the possibility or really the allusion of multiplicity. God created this reality were we would have the test of Nahama dikisufa in an operable form, i.e. not only in the mind. In the operable from we are then able to actually fix the nahaman dikisufa. The fact that I see something outside of me, gives me the allusion that there is an outside to God, and that I am outside of God. Whether it be humans, objects, etc. So having matter and space enhances the illusion or test and then time gives me that ability to fix that illusion by performing the mitzvot which are attestations to the fact that there is no outside of God. I am humbly not qualified to speak on this at length, and I admit I could be saying something that is untrue, this is a simple understanding from other shiurim I have heard. I'm pretty sure the Rabbi has given shiurim in depth on this specific topic. I am not sure if it was a public or private shiur in which it was discussed. I will try to find it and post it.
May HaShem bless you with what he knows you need the most in his Eyes..
Thank yo so much Rabbi
Amazingly powerful Shiur! Thank y ou so much, Rabbi Kessin.
All of this is true total emit
Excellent work dear rabbi.
I followed you for several years now. We have become interested in the subject of reincarnation in the last year or so. This schul was helpful.
I’ve been listening to Reb Kessin for about 2 years. I’m not Jewish but I am a “noahide” before a beis din. I can understand this along with most of his lectures. All I can say is Hashem seems to be accelerating the knowledge of God. If I can follow these teachings, things are on the move so to speak. 😅. Thank you rabbi ❤
Thank you for this amazing and helpful shiur.
Good day, please fix the audio, it's all channeled through the left speaker output. Please re upload as a Mono file so it comes through both speakers, the rabbi deserves to be heard in clear audio, thanks
I've learned a lot from both Rabbi Kessins, and everything makes sense but there is still some things that bother me. I don't think it's about reward and punishment ultimately, it is true that we are rewarded and punished but that is an aside but not the goal. The ultimate end is the correction of the nature of being. We do not earn olam ha ba, we create olam ha ba or we become olam ha ba, this is why it's said ayin lo raasa. No eye has seen it because it was not created, it is created through our self awareness by elevating it through the hashgafa and the mitzvot , through good deeds and choosing to do the will of God.
Hi Bruno, the Rabbi has consistently said throughout his many shiurim that the tikkun of naham dkisufa is not about reward and punishment like you said. It is about a flaw in mans awareness that is generated through his "itself" which is the greatest gift that God gave him. The itself is so powerful that it sees itself as outside of God. So you are right in the sense it's not about reward and punishment it is about the itself needing to correct itself the flaw and realizing that he is not outside of God so he can accept the gift that God wants to bestow, that is Olam Haba. When you say that we create it, I have been taught by the Rabbi, it is a divine world and to exist in that divine world you have to be like God. God has no cause, he is causeless. Therefore, in order to enter you need to in a sense be causeless, while we can't be causeless, we can be our own cause, that is enough to exist in that world. We become our own cause through loving God and keeping his mitzvot. I.e. we are causing ourselves to see ourselves as inside of God. So you are correct again, we create our own madreiga, because we can to cause it. And as the Rabbi has mentioned your madreiga is your feeling of cause, the less you feel that you are your own cause in this world, the more God will make you feel like you are your cause in the next world. Again, these concepts are so lofty and so hard to understand, but one can feel the truth in them.
@@adollarandSense indeed.
Sorry, but it's not clear to me if time, space ans substance exist in h'aholam h'aba. Could you, please, answer me. Thank you!
P S. & N.B.
Doesn't the Mishna say that each righteous individual will inherit 310 worlds!? And isn't that a reference to PHYSICAL reality - not just some religious, ephemeral notion?
I've heard that 310 olamot indicates that there are 310 madreigot within olam habah.
@@adollarandSense The SPIRITUAL you are talking about are PERFECTLY COMBINED with the PHYSICAL in The-World-To-Come (310 Worlds of PERFECTED PLEASURE)
Why can't you say that OLAM HABA is a PERFECTED form of this world, where you DO have: time, space and substance ? After all, what is supposed to be the meaning of all those stars, galaxies and planets we see on a clear night?
Time is not eternal. Time is indicates a start and end, an eternal divine world has no beginning and end. Time avails the opportunity to change, that is why God created time to give the zulaso and opportunity to change and fix the nahama dkisufa. Once you are in olam haba there is no more change.
@@adollarandSense But that still doesn't address the FACT of the existence of THE REST OF THE UNIVERSE.
OBVIOUSLY, it is there for our PLEASURE.
@@jakobw135 substance, space and matter allow for the possibility or really the allusion of multiplicity. God created this reality were we would have the test of Nahama dikisufa in an operable form, i.e. not only in the mind. In the operable from we are then able to actually fix the nahaman dikisufa. The fact that I see something outside of me, gives me the allusion that there is an outside to God, and that I am outside of God. Whether it be humans, objects, etc. So having matter and space enhances the illusion or test and then time gives me that ability to fix that illusion by performing the mitzvot which are attestations to the fact that there is no outside of God.
I am humbly not qualified to speak on this at length, and I admit I could be saying something that is untrue, this is a simple understanding from other shiurim I have heard. I'm pretty sure the Rabbi has given shiurim in depth on this specific topic. I am not sure if it was a public or private shiur in which it was discussed. I will try to find it and post it.
@@adollarandSense Why can't you say that TIME continues FOREVER, because the opportunities to grow and develop are ENDLESS?