Transcription is made from simultaneous translation which leaves a possibility for differences in the audio.

Daily Lesson (Morning) March 6, 2024

Part 1: Rabash. Article No. 19, 1987. What Are Revealed and Concealed in the Work of the Creator?

Reading Article: (00:43) “He’s told you a man what is good…”

R. (45:51) What can we take from this article to our path? 

S. (46:04) As much as we create among us the importance of the Creator we will be more directed and more capable of working Lishma and even our efforts, in our small efforts in bestowal among us, somewhat bring us closer to equivalence of form and that awakens the reforming light which corrects us and the entire system, all of us together connected.

R. Anyone want to add, yes? 

S. (46:39) Rabash recommended here to check the intentions. The intention that a person does in Torah and Mitzvot, that the person should be with the intention which is directed at the importance and greatness of the Creator, and at the end of the article he marks all these concepts of love, fear, and Torah and fear is the feeling that we need to reach, to be afraid of not bringing contentment to our Maker and the Torah is what causes that, what leads to that. 

R. Yes, anyone else wants to add?

S. (47:30) The work we need to aspire to is the work in concealment and we need to scrutinize what that is. 

R. Yes. Yes and more? 

S. (47:58) I think the order of work here that Rabash writes about, I didn't succeed to understand at the end. I would like to read it again and see what's written here. Where first there's a Mitzvah then Torah then love and then fear. I didn't really internalize that, and I really wanted to understand that, and I think that that could contribute to us as well. 

R. Mitzvah, Torah, love, fear. Yes, okay. Well no, no more, okay.

Reader: (48:58) Maybe friends have questions about the article? 

R. Please. 

S. (49:07) He speaks here about Hochma about wisdom, about how to study the Torah out of wisdom but in order to attain fear. What does he mean here by wisdom? The Hochma, the wisdom at the animate degree?

R. What is the correction?

S. Yes, because he speaks about lust and honor which is clear to correct but it's unclear what's the correction on wisdom on this aspiration for wisdom, for knowledge? 

R. Knowledge can be learned only to the extent that we have fear. 

S. In general a person has a desire to know all kinds of knowledge.

R. All kinds of knowledge, that's a different thing but rather the knowledge of Torah, the wisdom of Torah, can only be attained to the extent of fear that one has. 

S. Let's say we're in a period where we are washed by all kinds of knowledge and information. Is that something that we should reach a certain correction with?

R. No, that is unrelated.

S. In relation to the attitude of the Torah to all kinds of other teachings, this desire?

R. No, because the wisdom of Torah is attained let's say in reflected light and all the rest of the wisdoms are attained in just the intellect. 

S. We can engage in that, and it doesn't disturb us? Let's say we want to connect these things, so we need to not connect them and there needs to be a certain stage of isolation between the Torah and other things? It's unclear that process where you're only directed at fear and you don't want to engage in it? 

R. When I study the Torah I'm learning about the actions of the Creator, and I don't relate that to any other wisdoms. I

S. What does it mean that I direct myself only at fear and not at anything else, that I'm directed only at fear? 

R. Yes, because to the extent that I have fear of the Creator, meaning a desire to scrutinize and fulfill the Creator's will, to that extent I can enter the Torah and scrutinize it.

S. In the period when a person starts learning Kabbalah he acquires knowledge in this external way, and he wants to know all the things?

R. Yes.

S. What's the transition between a beginner student who acquires lots of knowledge to a person when he says, I'm not going to engage in that I'm only going to engage in the correct way? 

R. The difference is that he wants to grasp all the wisdom of the Torah in external vessels without getting close to the Creator but rather getting close to what seemingly the Torah talks about. Later, when he understands what is up to him to do, then he begins to recognize, to attain that first he has to get closer to the Creator and to the extent that he gets closer to the Creator then he will connect to the Torah and the Mitzvot in the right way.

S. (53:40) How does a person start working in a way where he only works for the Creator and not out of an intention for external people? 

R. How can he know? 

S. How can he start working in a way where he only works for the Creator, where he calculates only in relation to the Creator and acts according to His commands and not for external people? 

R. He has to work on the greatness of the Creator so that in his eyes it will be more than anything there is, than anything that can be revealed that the main thing is the revelation of the Creator.

S. That is completely detached from the influence of the environment?

R. Relatively, but he is in an environment, and he essentially is in contact with them, advances with them but along with it he appreciates the greatness of the Creator more than anything. 

S. What about the work in the Ten, what changes in the work in the Ten? In any case there are friends that he wants to serve, that he wants to receive from them, it's not that he completely detaches?

R. No, he takes this as a means, as a means. By connecting to the friends he cannot come to just unity with the friends and thus with the Creator. He rather takes these things as a means to awaken himself and the Creator to get closer and then this closeness to the Creator will happen to him.

S. When a person has no greatness of the Creator then the friends in the Ten can help him get the greatness of the Creator. When a person has the greatness of the Creator what's the role of the Ten?

R. To connect to Adam and reach the Ten as one and discover the Creator there in the connection between them.

S. (56:28) In relation to the greatness of the Creator he also said that a person needs to work on the greatness of the Creator, and he writes that “a person needs to try so that the reason for him keeping the Torah and Mitzvot is the Creator.” 

R. Yes.

S. Even though he wants to bestow to the Creator because he believes in the greatness and importance of the Creator. 

R. Yes.

S. We here all agree about the greatness of the Rav. We agree about the greatness of the books, the sources, who wrote that, Rabash, Baal HaSulam and from that point where we agree on the greatness of the friends, of the society, of the path, from here there is a leap in gathering this and then grasping onto the greatness of the Creator. How can we make that leap? How can we gather these points of this greatness and aim it all at the greatness of the Creator? 

R. From wanting to connect between us and the connection between us called the Ten, we raise its importance more than anything that we have, and we wish to raise the importance of the Ten towards the Creator. 

S. That concept of the Creator, that we act for Him, that we want to grasp onto His greatness, you say that we need to work with the Ten out of the greatness of the Creator or in that we work with the Ten?

R. We’ll reach the greatness of the Creator. 

S. Yes, we'll reach the greatness of the Creator, so how does that act, how does that work? Can you explain?

R. We still don't have vessels, we have feelings and so there aren't many words here.

S. It's like a puzzle. A child who knows that his mother cares for him and cooks well but the greatness of the mother, that personality of the mother, that concept of the mother he doesn't grasp onto that in the meantime. He needs some kind of leap, like accumulating all these data points into one big greatness. So here is my question, how do we leap into the greatness of the Creator from everything we've received?

R. From connection between us, from connection between us in which the greatness of the Creator is revealed.

S. It's not something, a point but it's something we gather between us?

R. Yes, all spiritual discernments only come from the connection between us.

S. (01:00:22) He writes here, that in the work of the Creator there are four degrees, still, vegetative, animate and speaking and each one of them we work on receiving pleasure and delight. The speaking degree which is called the work of the Creator it says that it's as if in concealment. So where is the pleasure and the delight if it's always, if all your work is always concealed from everyone? 

R. Well, we will get to it, we'll see. 

S. So what's the fulfillment in the vessels? He says that afterward as well, afterward in the article he writes that the work is on the wholeness of the intention?

R. We, in our work we find that vessels are not what we thought and the fulfillment in them is not what we thought, rather there are other discernments here. 

S. That is clear, the question is what is fulfillment of the intention? 

R. That I have an intention and I wish by it to relate to the friends or the Creator then I receive a fulfillment through the intention.

S. So the vessels, it's already not a desire but your intentions become your vessels? 

R. Yes, my relation to the friends, my relation to the Creator, that becomes my vessel. 

S. So if this work is concealed work, the intentions of a person, how can he receive fuel and strength for that because everything is concealed? 

R. From the friends.

S. But how? You don't see, you cannot see their intentions? 

R. It does not matter, you describe them, you depict them as great.

S. You depict the intentions, it doesn't matter what the intentions are, you depict the intentions?

R. Yes. Soon, soon it will become more revealed.

S. (01:03:10) Here in this article I understand more why we say Torah and Mitzvot. Torah brings to fear and Mitzvot brings to love, we need to engage in both of those. I also understand why Rav in the social articles tells us that we need to first engage in love of friends and that will bring us to fear of being incapable of bestowing, from here it's clear. The question is that when it's written ‘love thy neighbor as thyself’ it's a great rule in the Torah. Why is it called a great rule in the Torah and not a great rule in the Mitzvot? It's as if there's division between the two things. Why does it say that love thy friend as thyself, or love thy neighbor as thyself is a great rule? Why doesn't it say that it's a great rule in the Mitzvot? 

R. We relate the Creator to the Torah and the man to the Mitzvot. 

S. So love thy friend as thyself, it seems to be between people who awaken love, so it needs to be among people and those are the Mitzvot that we were given, that Baal HaSulam teaches about, that all the Mitzvot are between man and man, so even though it appears trivial why is this a rule in the Torah and not a rule in the Mitzvot?

R. Love belongs to the Torah.

S. Here he writes that love depends on the Mitzvot and it depends on fear.

R. It depends on the Mitzvot, yes. 

S. So this dissonance is felt now, that I need to understand. Thanks.

S. (01:05:18) He speaks about the wholeness of the action and the wholeness of the intention. He says that it's possible to reach the wholeness of the intention only after you have the wholeness of the action. I want to ask about that, meaning what is wholeness of action for us, what is this action that's spoken about here, what do we need to be whole in? 

R. It turns out that if say, according to my degree, according to the state that I am in, I clarify all of the desires, intentions, actions that are all aimed at the Creator, and this is called my wholeness for the time being.

S. He makes a differentiation between action and intention. I think you spoke about intention. He says that you cannot reach the wholeness of the intention without reaching the wholeness of the action. So I want to ask, in our work what's the wholeness of the action? 

R. In our work the wholeness of the action is connection between us in the Ten to an unbounded degree as much as possible. 

S. How can a person check if he's in the direction of making the wholeness of the action of the connection between us?

R. It is an individual matter. It is the extent to which he feels that this is all he's got, and he's drawn to it with all his strength.

S. I'll ask it from another direction. Is there a way of advancing to intentions before a person feels the wholeness of the actions, where he did everything he needed to do as you said? 

R. No, no, then how can he let go of that and engage in this? 

S. Okay, so this is why I'm asking about the wholeness of the actions, what does it mean that we come to a state where we connect between us? We connect between us, that's a sentence we hear from you for years and each time it always eludes us but what is that connection between us? 

R. Connection, connecting between us means to attain the vessels of the friend and participate with them with all of one's strength.

S. What vessels of the friend do I need to attain? 

R. What he needs to fulfill.

S. I'll give an example. Let's say a friend lacks a corporeal job, he has a corporeal problem. 

R. Okay, it's a good example. 

S. So I need to make this wholeness of the actions so that means I need to engage in the friend making sure that he gets that job that he is looking for to help him solve that problem?

R Yes.

S. Meaning just one step further, all the needs of the friends I don't make any discernment? 

R. No sorting.

S. I don't say that they're okay, not okay, reception, bestowal, what doesn't interest me? But there are friends, I have needs, I try to fill them? 

R. Yes. 

S. In a very simple way like that?

R. Yes.

S. (01:08:56) A person who's a cleaner in the temple, what is he thinking about? 

R. He thinks about how to invest himself in his work to adhere to the King.

S. (01:09:35) You said that connecting is attaining the vessels of the friend, that's how I heard and then to fill them, right?

R. Yes. 

S. With the Creator it's the same?

R. No, we do not ascribe some vessels to the Creator.

S. The Creator has no Kli that we need to fill? 

R. His vessel is our desires that we fulfill in order to bestow.

S. It's enough for me to fill the deficiency of the friends and then say that behind them is the Creator and that's enough? What's this division between doing and not doing, that you shall do, and you shall not do?

R. I have to scrutinize in what actions of mine do I have to fulfill the vessels or in what actions do I move away from fulfilling the vessels.

S. I didn't really understand, he says here, in the fulfillment of the deficiencies of the friends. What's that, what is, you shall do? 

R. How can I assist them in getting close to the Creator, I do that. This is called the Mitzvah or the action, this is the action and what I see is that I cannot, that I'm incapable of bestowing that to them and assisting them, then I prevent myself from doing that.

S. Not to harm? 

R. Yes. 

S. When he says that a person was given a corporeal body and in this body he can also perform commandments so that means actions of connection, right?

R Yes. 

S. (01:11:45) Is there working in concealment within the Ten or only towards the outside?

R. There is.

S. In what cases? I thought we always have to give an example?

R. We do not need to open ourselves up towards the Ten in an unlimited way. Only according to our calculation of what helps the friends, what helps all of us connect and make another step forward in our ascent. 

S. But when we're all towards the same goal and the reasons we're working to reach that goal?

R. Yes, yes. 

S. Why is the fear the last degree here and not love? 

R. Fear is the first commandment in which without fear we cannot enter any other action because we are working with the will to receive. 

S. For instance if I love my son, first I feel love towards him, that's like the top, then fear is in the background that I'm constantly thinking how to fill him, but love is the purpose not the fear. Here it seems that the fear is the most? 

R. Because you are turning about in relation to the Creator.

S. But doesn't He want to be revealed to the created beings? Doesn't He want us to be in connection in love towards one another?

R. No, but you do not relate to Him as one who has a lack. We relate to the Creator who has everything except our love which we need to develop and then the fear we discover is our love not the fear between us. I have nothing to fear the Creator, only the extent in which I'm in fear to not bestow to Him. 

S. Concern of the connection that I am not breaking it but in the end the purpose of this is that we will be in connection of love not connection of fear, right? 

R. Yes. 

S. At some point do we reach a state that we have the greatness of the Creator all the time or is it something that we always have to work on, always be lacking? 

R. We always need to check whether our love stands upon the fear. 

S. The reason behind it all which is the greatness of the Creator and not what the created beings think, but this? 

R. The greatness of the Creator, yes. 

S. Is it something that you attain in a constant level, does it cover reality all the time? 

R. Probably yes, according to what they write, yes. That is our goal to attain it fully.

S. That I just feel it in my bones stronger than everything?

R. Yes. 

S. (01:16:03) He writes that there is wholeness of the deed and wholeness of the intention and after a person already keeps the wholeness of the deed then the work in wholeness of the intention starts, so it's like he's dividing the work in a linear way. First to work on the perfection of the deed, the wholeness and only afterwards to work on the intention, if I understand. First on the revealed then the concealed. But we learn that the intentions ride on the deeds and we're working in parallel all the time.

R. Both in this and in that.

S. So what is the intention that we need to reach first? The wholeness of the deed that first the person has to scrutinize what?

R. There needs to be a scrutiny of the extent in which I understand that all my actions need to be aimed only to the Creator in order to fill Him. And by this I do not take into consideration any labor and exertion that I must put forth.

S. Where is the point of importance in man's work, in his scrutiny, where is my intention, my reason or am I doing all the deeds I need to do? 

R. In Him, in the Creator. 

S. Thank you. 

R. Only in the Creator.

S. (01:18:00) Salt Lake City. Serving the Creator, the speaking degree, what is the pleasure in that state in serving the Creator that draws us to that state?

R. The records, the Reshimot that are in us to begin with, they push us to develop. Out of that I come to a state in which I feel that the Creator is concealed, I have a desire to reveal Him and then gradually in working on that I begin to reveal the Creator and then the question awakens for what and why? Then we discover that we must come to identify and equalize, bestow to the Creator and that is how we advance.

S. (01:19:22) Kyiv 1. You said that I don't calculate with anything but search as much as I can to fill the Creator, so I do this action no matter what it costs me. Do I start seeing that I'm revealing, that I'm filling the Creator at some point?

R. It could be that, yes.

S. How do I see it, how can you see His response that I'm really filling Him?

R. It has to do with the revelation of the Creator.

S. How does His response seem like in the Ten, that we're really filling Him? 

R. For this we first need to go into the vessels of bestowal and to try to bestow to the Creator and then to see the extent in which we bestow to Him and from that, we advance. 

S. (01:20:56) Moscow 1. To be directed towards the Creator while we're in an egoistic feeling towards ourselves it's something that I can try and understand, but when we say from feeling ourselves to feeling the others and through that to be directed to the Creator, how does the work change?

R. I relate to our entire general Kli in a manner that it must be aimed towards the Creator to bring contentment to one's Maker. In such a way we come closer to Him. 

S. Developing feelings of others, that's the feeling of the Creator?

R. Yes.

S. (01:22:04) What's the connection between the Ten to the fear of the Creator? How to connect it?

R. The connection between the ten and the fear of the Creator? The Ten is the Kli, is the vessel and it needs to come to the degree of fear of the Creator and then in the fear of the Creator, it receives the revelation of the Creator because the fear of the Creator is preparation to receiving the light of Hochma.

S. (01:22:54) What are the deeds of ‘not to do’ and how does it hint on the commandments to do? Why are there commandments not to do and commandments to do? 

R. Because we are working with our desire to receive so it cannot be that we will activate all our vessels and they will all be towards bestowal. On the contrary, there are such vessels in which if we don't operate them we come closer to the Creator. By not activating them we come closer to the Creator. 

S. (01:24:00) Are the qualities of justice and mercy concealed from us and can we feel those qualities in a state of inner happiness and through that the qualities working in us?

R. We will see, we will come closer, and we will see.

S. (01:24:37) Is Torah fear and love or should they all go together?

R. Yes.

S. What's the spiritual meaning of the numbers 6, 335 and 248? 

R. The spiritual meaning is that these are the vessels of a creature that attains within them his inner essence of 248 and 365.

S. (01:25:35) Belarus. I apologize but you said that for now we don't have a vessel but only a feeling. So what is that feeling? What are those sensations? How do they affect us, our prayer to the Creator? 

R. As long as we don't have the correct vessels we can receive the relation, the attitude from the Creator in other vessels, in incorporation through the surrounding light and in such a manner we can exist and come closer to the truth. 

S. (01:26:37) Be'er Sheva. Good morning, good morning world. I don't have a question, just an impression if I can. 

R. No, no, no I’m sorry.

S. (01:26:58) KabU 9. A child can act and play very well. They can pretend to be certain things coupled with the emotions or mindset of that thing. Based upon the writings and your teachings is it proper to assume that the Creator receives great joy in our studies and efforts to love another? 

R. According to what Kabbalist writes to us, even if we don't feel but we can get an impression that the Creator really enjoys us engaging in His Torah and in His study and that we are thankful to Him for preparing this for us. 

S. (01:27:58) Woman Turkey 7. It is important to give each other examples in the work but sometimes it makes a person proud. How can we reach concealment of the deeds?

R. We need to make the calculations also for being humble with the Lord nevertheless, meaning the fact that I need to give to my friends some example from the spiritual work, which I do so I need to perform upon it two actions, by me lowering myself to a regular degree as if I didn't do it, and then an additional lowering so that I will make from this previous feeling a descent towards Him, meaning with the work of a person with a friend, when he wants to pass to the friend his certain impression from spirituality he must diminish himself, restrict himself, prepare himself in such a manner that all the work he does becomes, that it comes from love, and love includes those two degrees in which we talked about and we don't fall into the trap of the network of the Sitra Achra of the other side.

S. (01:30:25) LATIN 1. Thanks for the privilege to ask. At the end of the text he says that the letter Hey gathers the things, so the meaning is to give back to the Creator what you're receiving, what does that mean? It's written that the letter Hey…

R. We can't give anything back to the Creator, we also don't need to because He lacks nothing. His lack is only by Him giving us all kinds of forms of fillings and we receive it in order to bestow to Him so in such a way we have no, we're not less in any way towards Him, and also no pride either.

S. (01:31:56) MOSCOW 4. You said a beautiful sentence that our work is for love. It’s like you want to come out of your house and every step you take with love, is that right? It seems like without it there’s no purpose.

R. I don’t think we need to come out of our environment to cause love in the world. It’s a very exalted matter and that we should have a good attitude toward everyone is for sure.

S. I’m not saying to be all nice but it’s like a demand towards me that I will relate to the world in such a way, the demand is towards me not the world.

R. I would say be cautious, that’s enough.

S. (01:33:28) HOLLAND. What is the true scrutiny for repentance to be able to walk humbly, truly humbly?

R. I think the moment a person truly begins to perform acts of bestowal internally, not externally. External depends on all kinds of external conditions around him but if one comes to truly wanting to fulfill his actions with an inner attitude towards others then his actions begin to invert and make themselves acts of ….. that are not disclosed outwards.

S. Is that what they call repentance, repentance of fear?

R. Yes.

S. What is the tipping point that you come to repentance of fear to repentance of love, what’s happening there?

R. The fear remains in you as an inner quality and what operates you is love already.

S. (01:35:10) W LATIN 24. How can you give back the Creator the pleasure He's giving us when we do actions towards our friends with the right intention? Is that a state of bestowing in order to bestow? 

R. We can give back to the Creator the same attitude that we feel, the way He relates to us and to the friends and let's hope that we will be able to execute this. 

S. (01:36:02) Turkey 10. There are moments when we feel bad. In those moments when we feel bad is that our ego pulling us away from the Creator or is it an opportunity the Creator is giving us to come close to Him? 

R. The opportunity in which we can, in those moments, make a leap towards Him as if we want to go and be on His hands like a baby, on His arms, and those are very good moments.

S. (01:36:54) W HEB 3. What's the difference between wanting to help a friend in a corporeal way, like health or making a living or praying for his spiritual deficiency? 

R. First, we need to care for him corporeally, as much as possible, accompanied by spiritual assistance but mainly corporeal actions.

S. Let's say there's two different friends in the Ten. One needs help physically, and one needs something internal. Is there a difference in my work towards each one of them? Is there something more important or is it all about my intention? 

R. It's preferable where we can help corporeally because it's a lower degree and later a degree that is a little bit more spiritual. 

S. (01:38:10) ITA 1. It seems to me that fear of the Creator is connected to the lack of my powers to bestow to Him. Is the feeling of fear directed towards the Creator or me not being able to bestow to Him? 

R. It is aimed to that which you cannot bestow. Try to bestow above all your feelings as much as you're capable.

S. (01:38:54) W TURKEY 10. Are there vessels that if we work with them distance us from the Creator? Are there vessels we're not allowed to work with in order to reach bestowal? 

R. Certainly vessels of reception distance us from the Creator and only in vessels that we can bestow through the friends to the Creator or only through the friends alone we come closer to the Creator.

S. (01:39:40) W MOSCOW 6. In the article it says that from above downward versus Mitzvah, Torah, love and fear. Is mitzvah, commandment, that's a connection between us? Torah is that we ask the Creator to be revealed between us. What are love and fear in that work? 

R. You will discover that gradually yourselves. 

S. (01:40:16) First there's an exalted thought, it's like an opposite, an upside-down pyramid where you organize the intention. Like when a baby is born, there’s a high thought, how will they be as parents, what do they want for their child, and there's a big gap because when you start working it starts deteriorating. Let's say the biggest threat for us is that you'll be so in order to receive. Can such a state happen that a point that was exalted gets ruined? 

R. That's what we have to work upon all of us together. We need to come to a state in which everything that's revealed to us is revealed as a general problem for us all.

S. Sometimes there's people that were chosen to do a duty. They started with a great intention but it's clear that the states become more difficult and you get more impure. How do you remain pure above that? Above all those states that they're going to have to go through? 

R. Help them. Help them.