Morning Lesson January 16, 2024

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

Part 1: Rabash.

“What Does It Mean That the Right and the Left Are in Contrast, in the Work”?.47

1. S. (39:28) We come here to Bnei Baruch in the beginning, and everyone thinks they're going on one line. Does the work in two lines appear to us within us on one day? That's what I feel that happened and then there's confidence to go out and disseminate for instance?

R. No, in dissemination we don't turn in lines.

S. The fact that this revelation of two lines happens within us gives us the power to go out?

R. Why?

S. Because then you're not afraid to go out and become dirty and absorb what you absorb from outside?

R. No.

S. Is the revelation of the two lines happening without these feelings of how it happens to us?

R. No.

S. It's not just a matter of Revelation that we suddenly have?

R. I'm not sure what you're talking about.

S. How do we reveal that we are walking on two lines and not one?

R. This becomes revealed during the work when we do realize that we have two ways ahead of us.

S. How do we understand that?

R. One time we walk on one, one another we walk on another. 

2. S. (41:30) He talks about two times here that the right and left, the pride and lowliness and so forth and that each one is definite. The left is left the right is right. How does a person identify that now it's time to shift to the right or now it's time to shift to the left?

R. If he has the forces to uplift the Creator he goes in that until he completes the right line, that's it.

S. What does it mean to complete? He might remain there by mistake?

R. No, he cannot remain there by mistake. It's from above. It is given conditions for the right and conditions for the left.

S. So the shift from right to left and left to right is help from above? And from the person's point of view he has to be alert for it and look for it?

R. The person on his side needs to learn what does he do on the right path and on the left path in order to advance towards the Creator.

S. Then suddenly he receives an awakening now your right line is enough if you continue there, it’s already a Klipa? How does he receive this alarm clock that now tells him you have to move to the left?

R. We need to see that from experience.

S. Because if it doesn’t happen, let’s say he doesn’t move, then what?

R. If he doesn’t shift it’s going to be the Klipa, the shell.

S. Then he will identify that he is in a Klipa?

R. Yes. Not immediately but he will realize eventually. One remains where he is comfortable and not where he should be.

S. What saves him from that?

R. What saves him from that is that, how shall I put it? He has to reach a state where he builds a tight connection between him and the Creator.

3. S. (45:17) On the right line is there an intention or just gratitude?

R. Both.

S. If there is intention it puts him on the left line?

R. Why?

S. Because he feels that he is not whole.

R. The right line doesn't mean that he agrees with everything, that he accepts everything, and he is happy without any reason seemingly, but rather the right line is, what happens to him when he is on the right, when he is in some state and that state brings him to equivalence then it is considered to be the right.

S. If I understand then the right line gives fuel to the person to work because he is as if in adhesion with the Creator.

R. Possibly that's already a result.

S. That's why I don't see how the intention fits into this because I see here more gratitude than intention?

R. We will scrutinize this more if possible with one question to scrutinize it.

4. S. (47:18) This article brings up a question, what is desired for the Creator, what state does He want the person to be in?

R. The Creator wants the person to advance through all the states that he has ahead of him until he reaches his wholeness, and it is impossible to reach that without the left.

S. Yes, this is also what is written that the main work of the person needs to be on the right line called wholeness. The question is what's the difference between being in the right line and being in falsehood because it says on the right I am thankful for the little share that I have and I'm high spirited. How does a person recognize whether it is really true or false?

R. Only according to how much he is adhered through the environment to the Creator.

S. Let's say a person is not in his routine, he has a day off, he is with himself, he has time to think about the Creator and do work. Let's say he wants to do the work of the Creator and achieve wholeness but immediately he has to go through the left and go through a struggle, so it turns out that he is most of the day not on the right, but he is at war?

R. That is the best state.

S. I can't seem to understand the spirit that Rabash describes here, that a person is on the right most of his day?

R. This will happen later when you reward it. In the meantime all you deserve is to be in this struggle.

S. So this struggle is desired? Do we need to fight this war?

R. Yes.

5. S. (49:36) A person is in a vortex of thoughts, states. How does he know to really say, internally now I'm on the right and I'm going to allow myself to go on the left now I'm on the right and I don't allow to go on the right. How does he even identify these things and sort them out internally?

R. It is still too early, it is premature for us to talk about.

6. S. (50:17) He writes in item at the end of the paragraph, that the left line shows him the truth, so he won't think he's already achieved his wholeness. I wanted to ask about the individual in the Ten. Many times it turns out that we look at ourselves on the path and we identify we are not in a state we would like to be, and we want to be in the state of connection and bestowal and we see that we are in a different state whether as an individual or Ten. How do you relate to that? That's basically our fuel but on the other hand we have an advice, we also talked about it yesterday that we have to act out the wholeness. He also writes here that a person needs to be in joy on top of that state. So I want to ask about the Ten. What do you do in such a state? Is this correct for a person to bring his deficiency into the Ten? Should he act out that situations that he is great and happy how?

R. I did not understand.

S. I look at the Ten, I see they are not connected. I don't want to connect; I have no desire for it and so on and so forth. That's the truth, that's reality and now do I bring this truth to the Ten and I say guys what's going on, where are we, where is the goal, what are we doing wrong, let’s think. Or I play the game that we are in connection in bestowal and love?

R. Where do you know if you are connected or acting it out?

S. Me? I feel.

R. And what you feel is the truth.

S. What I feel is truth. What else is truth then?

R. This is how you look at the group, then this is what you determine.

 

S. I can understand intellectually that this is what I see. They have eyes and see not, and this is what I see and it's not actually true, it's not the state, I am broken and that's how I see. On the other hand, this is the lack, the deficiency for correction, this gap between the two states one what I'm supposed to see, two what I actually feel. Now, if I turn off this deficiency what is the right way to work with this deficiency in the Ten or is it the person’s individual work?

R. If you justify them what will happen? If you continue seeing them this way what will happen?

S. If I justify them and it's only I know that I am justifying them on the outside I act like everything's fine. So I don't know, now whatever happens, is what happens, but if I come and say it then I might awaken the friends to do some work, even to some anger to shake them up to get closer.

R. If you justify them and relate to them as though they are the whole above reason you don't see it that they are this way, but you accept them this way? What do you gain from that? What will you get out of that?

S. I will be corrected. I will feel ultimately that I get closer to them, I will see them differently.

R. Well, fine so why not do that?

S. Okay. Okay then I will continue the question: why not do that? He writes in order for him to have fuel for the work right after this a person receives only wholeness in the work and he is happy with what he is doing. Is it possible that a person justifies or makes the effort to justify, and he has no happiness for it, no wholeness?

R. It depends on the state that he is in. If he is in the state on the left or the right it could be that he doesn't want to justify them because then he will be wrong.

S. I’ll think.

R. Okay.

7. S. (55:28) It turns out that all of our work, all that we have to do is just the right line that the left will come, and all the other things will come from that?

R. We read that one needs to be on the right most of the day and then half an hour a day he is allowed to be on the left.

S. He is permitted. What can he do to be on the left?

R. In order to inspect the right.

S. But this left too is because I want to add to the right?

R. Yes.

S. The work itself even this left is as if it is not real, or can we truly go and actively be in the left?

R. No, no he has to see in advance why he is getting into the left which is in order to move the left to the right.

S. Can we define that the right means that you have greater greatness and importance of the Creator? Search for how to attach vessels to it and the left is that you actually have deficiencies in vessels, but we don't have enough greatness?

R. Look the truth is the difference between right and left is in order to strengthen the right and see it as complete, see the complete form in it, that's it.

8. S. (57:16) How do we receive the forces to go in concealment?

R. When a person works with himself he is in dialogue with himself found in connection with the group and going forward then he naturally is closed in that work and that leads him to modesty.

9. S. (58:09) Humbleness means to work like the general public and not draw any special attention but if such a desire awakens in me let's say not to sign up for the Congress or to sign up for a meal because first I want to scrutinize what my intentions are and then to be with the friends?

R. That's not even correct. I don’t understand what's the benefit of these actions?

S. He said in the article on one hand you have to be in pride and on the other in lowliness. I don't want to follow my will to receive that tells me this is the action I should do, be together with everyone, first you want to realize that you want to bestow that it is indeed Lishma or maybe there no point in that?

R. How to do that when you are on your own disconnected from the Ten, the goal is not in front of you because everything is measured by the Ten and the general goal.

S. So to begin with the scrutiny should be that first of all I am together with everyone and only there do I start to scrutinize?

R. Correct only within the others when you are incorporated with them you can clarify what you are aimed at.

10. S. (59:42) In the first page and a half of the article speaks a lot about actions that we do as preparation practical mitzvot, practical work, then I want to understand how to look at it correctly at all the actions that we have to do as preparation. What does it mean about these actions?

R. If you are talking about practical Mitzvot Commandments then the main thing for us is not to do things that can cause us a descent or exit from the collective.

S. What does that mean?

R. That we try to be within the framework that the collective cares about.

S. What is this collective that we don't get out of the Bnei Baruch or the people of Israel?

R. What is accepted or customary according to the Torah.

S. I don't understand.

R. Whether it is understood to you or not I don't know but we have to try to correct our actions in such a way that they will all be aligned with the whole and not against.

S. It is really unclear. There are many manors where on the outside different currents in Judaism where you didn't keep these actions of the collective they considered it not leaving the collective?

R. I'm not asking what other people think. I more or less understand what is considered Torah and Mitzvot that are written in the Torah. I agree with them and do not go against them.

S. I want to understand what you are saying that right now I'm in a fog, I don't manage to understand it what does it mean for me for us what actions should we do practical actions during the preparation, that will organize us in a way that we will be able to acquire the vessels and the intention?

R. We also externally need to be not against the actions of the Mitzvot. Bit by bit that will stabilize. I don't understand all of you. Why are you suddenly doing this or doing that? Who determines here in the group whether you can wear a kippah or not wear kippah or behave like this or that it just suddenly happens. So I don't know how you are doing it. That's it all the rest is up to you.

11. S. (01:03:42) This is a very interesting topic, so I want to go back to what it says in the article and say great job to the team that choose these articles where we really feel that we're next to Rabbash us going along with us in different places in our body inside our intentions and I want to say that I feel also that sometimes in our Society there are people who have an inclination to be more on the right or more on the left. I mean here in our work. So actually, why is it correct because it says a person should try to be like an ordinary person right? No to be proud or share too much. Whenever is it correct to have like an eruption, a breakthrough or try to help the Society to scrutinize a certain state and when is it better just to dissolve in the Ten and just wait that everything to be dissolved in the Society and wait?

R. This I don't know. There are a lot of states here. I think that a person mostly has to be inside the Society on average, be like everyone as much as it is possible. And that is it and from that he advances.

S. Yes, that is correct but let's say, there's a part of our Society of the world kli called the Latin Kli, they have this ability to be happy, even in the middle of suffering they can still feel happiness. Like yesterday I heard from the Society that there is lack of joy and I really want to share and tell him wow really this is something interesting. How to do it in the right way?

R. I do not know. You are here among people who are not from South America.

S. I know they're so strong, I see them, they're simply wow great. Then you hear they lack the joy, and you say, “I want to give you this feeling so that you can truly feel it and we do feel it?

R. It takes time until you get closer and feel the perception of reality. South America is not Europe and it's not Siberia. I understand you but this is how it is. We have more North America.

12. S. (01:07:42) In the same direction. If I perceive the deficiency so it hurts me because of the deficiency of the friends. I feel proud that the Creator seemingly gave me such a high deficiency. This gives me a feeling of wholeness, but I want to remain in the deficiency of the friends until I can do the work for them?

R. Yes.

S. This pain, is it on the left or on the right, if it gives me joy?

R. It is still not clarified this pain why is it? That is it.

S. With respect to the question about the right path, how to be the right way to be in joy, to show the friends that I receive joy simply being next to you. Sometimes my smile comes from the shell, some floating loosely and some great feeling, but I have a smile because I want to show the friends something that I feel inside. But sometimes I think that maybe my smile is too big, and this is a distraction from their work. Rabash says do not be inconspicuous in the Society. How do I know, how do I scrutinize that I am not disturbing the friends with my smile or my behavior?

R. How to understand that? I don't think you need to talk about it that much. I think that a person needs to go through all these things internally, absorb as much as possible and what you see from him you see through actions and not words. That is it. 

13. S. (01:11:38) What should be one’s precise intention in order to be liberated from the slavery of the shells?

R. The most important, certain thing to do is to adhere to the group because it is closest to the person and the clearest and he has to take only one step and he's already inside of them.

14. S. (01:12:36) Question about the left and the right line. Can we say that we are seemingly always in the left line, but we covered it with the right?

R. Yes.

S. The main two factors can be our attitude and the intention?

R. Yes.

S. It's about Lishma for her sake and not for her sake. Is the main difference that determines the work? Is it, if it is, in for her sake and not for her sake it's only our attitude towards the work?

R. Yes. Of course in that, in our approach we determine the essence of it.

15. S. (01:14:20) How can we come to a real repentance so that the deeds that fell into the Klipa shells will return to holiness?

R. Those are already great corrections. They will come later on. For now we're not really losing anything if we are following, and if we cause vessels to fall into the Klipa shells we are not in such serious states yet.

16. S. (01:15:52) Who awakens the left line me or the Creator?

R. That obviously happens by the Creator.

17. S. (01:16:04) What should we do to avoid getting stuck in one of the lines and continue to advance?

R. To constantly try to be in a deficiency, to adhere to the group. The deficiency to adhere to the group is the most correct. It's what aims me towards the correction.

18. S. (01:16:24) What is a practical action in the spiritual work?

R. Practical action in our world is that I try to help the friends, to help society, to be in an uplifted state, with high spirits.

19. S. (01:16:54) What are the stages of the transition from one line into working in two lines?

R. No, I do not know how to answer this.

20. S. (01:17:09) Is our desire that constantly wants to see a sign that we are on the right path, is it actually a shell?

R. No, why? We need to try to constantly be in the tendency to connect. Because connection is the corrected state and the only state that we can depict before ourselves to some extent.

21. S. (01:18:07) If we regard the will to receive as the left line and the will to bestow as the right line and if these two lines agree that receiving is not more important than bestowal but that bestowal is more important. After this agreement can they both advance towards reception in order to give contentment to the Creator?

R. In each and every state we have an opportunity to reach some kind of ability to advance onward some compromise and advance onwards.

22. S. (01:19:07) Humbleness in the work is it with respect to the environment? How do we combine humbleness with dissemination?

R. We do not disseminate something about us. We are not disseminating ourselves. We are disseminating the wisdom of Kabbalah that brings humanity to the best possible convenience state. That is why there is no place to be ashamed about. We did not create the world; we do not need to correct it. The creative beings but all of us need to connect in order to correct ourselves for ourselves.

S. What exactly is” being humble”?

R. That everywhere I disseminate or do anything, I think about the collective, the public, the whole of reality, all created beings in order to give the Creator contentment. I must think of everyone.