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

Part 1 March 4, 2024 (Morning)

Part 1: Rabash. Article No. 6, 1988. What Is the Difference between a Field and a Man of the Field, in the Work?

Reader: Hello, we are reading the writings of Rabbah, Volume 1 in the Hebrew edition, page 605. The article, what is the difference between a field and a man of the field in the work? You can find the study material on kabbalahgroup.info and in the Arvut system, and you can also send your questions through these websites. Anyone asking a question in the study hall is asked to stand up, hold the mic close to their mouth, and speak loudly and clearly.

Reading Article: (00:36) “It is written in The Zohar, ‘And Isac loved Esau…”’

R. (18:40) Does anyone want to add anything? No? Okay, so, we will move on to the next part.

S. (19:06) What does Rabbah want to tell us in this article? It is not clear what is the main message. It is clear we need to work in order to bestow and not to receive in order to receive, but why would he write an entire article for it?

R. He wants to tell us how we should approach the field. What should we demand from our field of work?

S. It is not clear, the matter of the plowing. What is exactly this action of plowing?

R. Plowing means to turn over.

S. Seemingly simple, but how do you plow? How do you turn over in the bazaars?

R. How do we plow? Physically, it is clear to us. Yes, I was riding tractors. But in the internality, to turn upside down. What is below, turn it up, and what is above, turn it down. What is unimportant, make it important, and vice versa. By a person performing such preparations, he brings himself closer to the understanding of the work of the Creator on him. And then it turns out that he receives in the field the right fruits.

S. What is plowing in the Ten?

R. This is something that you need to answer. You should take into account that all of you together are working on it. Let's say the field is between you, and what should each one do in order to turn the field into a place from which a great benefit will spring, the desire to bestow between you, and so that you will get closer more and more each time to the Creator.

S. (21:53) There are three walking in the field, Esau, Isaac, and Jacob should be here. I imagine it all speaks of one person. What is the difference between Isaac, who established the midday prayer, and Jacob, the evening prayer? If they are both doing the correct action, why is only Jacob's action rewarded, as he is called the middle line?

R. Because he concludes the work. He seals, signs all of man's work.

S. What is the difference between the midday prayer and the evening prayer so that we are precise and not waste our time?

R. The difference is, first of all, in the conditions. Even after the day ends, he nevertheless prays to the Creator in order to gather all the possibilities that he did not yet correct during the day. He corrects them and elevates them up. He seals the work and completes the work.

S. (23:42) The discernment of the Esau is extremely complex and problematic. Because he is coming out of the field, but he feels himself whole.

R. Yes.

S. It is good for him. He is not looking for deficiencies. He says I am okay. Regarding actions, and here, he says, you should be aware of that, because it kills the human in you. It hurts people's hearts. It kills them. How can we not agree with the wholeness or the confidence in the path?

R. Yes.

S. What is dangerous about the Esau? Because seemingly, it seems like he is having a good time. He goes out to the field. He feels that he is okay. His actions are good. He is good with himself. He is comfortable and that is what kills humans. It hurts their hearts.

R. That is right. He directs them to an incorrect work in the field.

S. How do we be aware of that? The Esau inside of us tells us, you are on the path. We are doing all the deeds. Everything is okay. We will be okay.

R. Yes. This already begins to be a lie. Seemingly, he says correct things that we should do. But it turns out from that that there is an incorrect form of work.

S. How am I not to fall into it? Isaac and Jacob are in constant prayer. But the Esau is in wholeness.

R. Yes. I think that the Esau helps a person to realize that he must have support from above. Help from above. That the possibility for that is only by turning to the Creator, and always being in adhesion. Meaning, that Esau, as much as it seems to us that he is bad and hindering, however, he does direct us directly to the Creator.

S. Yes, but he seems to be very dangerous. If you do not pay attention to him, he kills the person's yearning. And leisurely, you do not see him as an enemy. He actually kills the person kind of leisurely.

R. But without him, it is impossible. Without the Esau, how would you advance? All of the doubts. All of the questions. They come from the Esau.

S. I do not understand that, because he says he considers himself a complete man who does not need any correction. This is considered that he has game in his mouth.

R. Esau said that he was in the field in order to pray, but in practice, he cheated Isaac with his mouth. Seemingly, he does everything correctly. But he is cheating, deceiving.

R. By that, by deceiving, he actually directs them to correction, since they have no choice. And instead of just wandering around with these works, they turn to the Creator, and they demand. They cry out.

S. What signs do we have to detect the Esau inside of us?

R. This is something that we should now think about, all of us, together. How do we detect this concept of Esau, inside each one, in the relations between us, and from between us and the Creator? Where is he here?

S. (29:04) What is the difference between Esau and Lo Lishma, not for her sake?

R. Okay, the question is fine. Maybe it is a question. Do you want to add anything?

S. (29:29) When a person does any action toward connection, what is the difference in the discernment between a Lo Lishma and an action which is not even in the right direction?

R. Fine. There was somebody else there?

S. (29:50) It seems like the work is about the importance, and everything that changed places, what was above, what was high in importance and low in importance. The question is how not to forget the action of plowing, because you are supposed to reach prayer, as you said, Esau looks after you with this adhesion in the work. How not to lose the work of the plowing and jump into a false prayer?

R. This means, how do we keep the work so it will always be in the direction of our development? How can we do it?

S. We learn it is only in the work between us.

R. Yes.

S. But it appears like in the work between us, we steal a little bit. We just jump into the work of plowing. We need to reach prayer, so let's pray. How do we actually come to prayer through the work of plowing? What is this plowing?

R. Yes. Anyone else?

S. (31:26) You said to the friend that Esau is bringing us to the incorrect work. We say certain things, but they turn out to be false in the end. The question is, how do I translate that to the work in the Ten? What is incorrect work?

R. That it doesn't bear fruit.

S. What are fruit?

R. What is our work? What do we want to get out of our work?

S. We want to connect. We need to reveal the Creator in the quality of love and bestowal in the connection between us.

R. Yes.

S. So I'm asking, we constantly take examples from one another. The examples and workshops and Zoom meetings throughout the day. I don't know what is the intention of the friend, but if he says something, how can I tell if it's a lie or not? Ultimately, we have to be complete with our truth. We have to work correctly, so we would aim each other correctly toward the connection, the correction.

R. We try to be connected between us and connected with the Creator and through this connection between us and with the Creator, we want to see the forces that are operating in us.

S. To see, not to feel.

R. Well, let's say it's to feel.

S. Thank you.

R. Is somebody else there?

S. (33:25) In the beginning of the article it says, when Issac loved Esau, what does it mean that Isaac loved Esau?

R. He feels him as close to him. As close to him.

S. How can that be? Aren't they two opposites?

R. Isaac and Esau. They are relatively close to each other.

S. (34:07) Is Esau's act of bestowal with the intention to receive?

R. We will scrutinize that later.

S. (34:16) How do we correct the intention? How does a person ask for correction of his intention?

R. After he realizes that all of his work is to bestow in order to bestow, to receive in order to bestow, then he gathers all of his forces in order to be in that.

S. (34:47) What's the difference between Isaac and Jacob?

R. It is a difference in the work. There is a difference in the lines. It is a difference in the measure of the intention. It's a difference between left and middle.

S. (35:27) It says, behold a well in our field. What is a well in our work?

R. A well is a place of water. A source of water from which we get life. The source of living and development.

S. It says, the well in the field means the well up above, the Nukva, one against the other. He said the well down below was aimed to correspond to the well above. What is the well below and what is the well above?

R. It's the source of light. This is how we can detect it while we labor in our work.

S. (36:28) Why are they aimed one opposite the other?

R. It's too early. It's too early. But soon we will study that too.

S. (36:49) He writes that every action he will do will be in order to bestow, or he will make no movement. Can you explain that condition?

R. Well, it's a condition where he wants to see himself advancing correctly with pure bestowal. So that if it's not in order to bestow, he doesn't do it.

S. What does it mean not to do anything unless it's in order to bestow? It sounds like we're saying that from Lo Lishma you come to Lishma, the reforming light?

R. Yes, but his intention is to be only in an act of bestowal.

S. So it's in the intention?

R. Yes.

S. May I ask another?

R. Yes.

S. What does it mean to wander the field?

R. I don't know. I don't know.

S. At the end he writes that there's a man of the field, to wander the field, and the field the Creator has blessed. What does it mean to wander the field? What is that about?

R. It's a kind of scrutiny where he sees how much he can advance in the field.

S. (36:37) He writes about Esau, something that reminds us of the right line and he doesn't speak about it at all, but he says Esau is a man of the field. He thinks of himself as a completed person, meaning that he doesn't need any more correction. It is enough for him to keep an externality; he doesn't need a plowing. It sounds a bit like the right line, but with the addition, where his mouth and his heart are not the same. Can Esau be this transition between left and right?

R. No.

S. Okay. Yes, it sounds like an addition on wholeness, completeness.

R. Esau is an addition to the wholeness. Yes.

S. In addition to the wholeness, and then at some point Esau feels, because it's everything in a single person, so at some point he feels it's not enough for him. And he's killing the remaining bestowal in order to bestow.

R. It doesn't let him develop.

S. That's why Esau and Isaac are friends, because Esau helps Isaac advance toward the prayer, the scrutiny, and how to advance.

R. Yes.

S. Esau is something we go through on the way. It's good for us.

R. With all of these things that we learn about, we have to use them. Of course, without them, we won't reach the goal.

S. (40:50) He speaks of the ox that plows the field, and he takes a yoke on himself. This yoke, the ox working the field, knows nothing. Simply harness him, and he plows. We're the same. We come here, and then he goes to the degree of faith. He says it's about reason. How do you transition from the state of being an ox? You plow, plow, plow. He doesn't even know you're plowing. I don't think the ox knows he's plowing. I also don't always know I'm plowing and from there, you go to faith.

R. If you perform an act, which you are associated with, then through this action, you start to understand who gave it to you, and who handed over this action to you. What does he expect of you? How can you respond? Meaning that through your work, you start to feel what you're commanded. In such a way, the one who commands you, and in such a way to get closer to him. It doesn't matter what the work is, so long as you are looking for the upper one.

S. Even when you don't know, the main thing is to be in the field and to plow. Even when you don't understand what's going on with you?

R. No, you don't understand.

S. That is the faith? That you agree with because we're not an ox, really. We have some intelligence.

R. You can also say that this is the beginning of faith. Yes, give it to him.

S. (42:49) What's the intention here? In some of the articles he just separates the work of the heart from the work on the mind. Can you explain a little bit about the work on the heart and the work on the mind?

R. Well, as we see, what intention is, and what faith is, there's a great difference. We will learn about it. It's not simple. We will divide it into many parts.

S. Is it possible that there will be two opposites? I was wondering why you're separating them? That the intention will be for myself, and the mind will be in faith, or the mind in bestowal and the intention in knowing?

R. There could be confusion like this along the way when one cannot detect it.

S. Should we be sensitive to the discernment?

R. Bit by bit we'll get closer to it.

S. (44:09) I had this question about the mind and the heart, because it says, we learn that the ox is the mind, and the donkey, the ass, is the heart. The work in the field is the ox to the burden and the ass to the load and here, he focuses on the work of the ox. The ox is the one who plows. The work is with the mind. The action of plowing is with the mind, the brain. So, what does it mean? In thought?

R. Yes.

S. Each good thought a person has seemingly plows as another row in the field?

R. Yes.

S. How from that the intention, the heart, is corrected? Where's the donkey, the ass, or the load? What about him?

R. What to do with the donkey? The ox is to turn the field into a place that is ready for receiving the seeds. The donkey it's only in order to carry small things, in order to work on top of the work of the ox.

S. It's in many articles, this confusion, where on the one hand, all the work is the work of the heart, all you need is to correct the heart, the Creator wants the heart, the intention has to be on the desire. He writes here also that every pleasure you have to receive in order to bestow, the work is in that. On the other hand, he says, no, the work is in plowing, like an ox to the burden. It's in the mind and the good thoughts above your evil thoughts.

R. Because by plowing, you do the main work, you create your line.

S. So what about the work of the intention, where is that? I understand to think correctly, to think good, but what is the intention, where is that? Where does it fit in the work?

R. The intention exists in a person who works with the ox and with the donkey.

S. Where is that ass, that donkey? I don't understand.

R. Well, not yet it comes later. You can't work with the donkey when the ground is not ready.

S. It's not in parallel, first you need the ox.

R. Yes, first the ox. Anyone else?

S. (47:37) We know that in the end, what changes the intention in the person is the reforming light. A person by himself cannot change the intention. We know, we heard that there are two precise actions with which you can draw the reforming light, the morning lesson, and when a person engages in or reads from articles, the sources, then he can draw the light, the light works. Now, is it possible that in the article, it's not enough to reach the field, but you need something else for the light to work? Is that what the article is aiming us toward?

R. We think that we are activating some external forces, but we need to ensure we are activating our internal forces, desire, deficiency, and yearning, that those who want to receive the direction from above, that is the problem.

S. If I tell myself, it's enough that I come to the lesson, that's it, the light will work on me already?

R. No, of course not.

S. So, what should I tell myself?

R. You need to arrive with a prayer, a ready-made prayer from home, from before the lesson, that ties you to the previous lesson, that you have built from the previous lesson, and that through your work, you have constructed a new desire, and that's how you advance day to day, otherwise it will not work.

S. Indeed, as you say now, we touched the evening prayer and the morning lesson also, and you said that a person has to finish the day with the evening prayer in a way that he concludes his day, and he should have a certain feeling with respect to it, just like with the evening prayer. So, how do we conclude the day? After a person went through different states, he went through all kinds of things, what should be his approach to everything that he went through? You said that this is called Jacob. He knew how to associate it and how to summarize the day.

R. Jacob is the middle line, who is making a calculation about everything that transpired during the day, and he knows how to bring it all to the correct summary.

S. What does he know? The day that he went through, what does he associate it to?

R. That's his power. His power against the middle line. Corresponding to the Keter, the middle line. That's how he sees his work.

S. How is the day summarized in the end? With what feeling? So that we will know that I'm working correctly, and I want to be, like you say, that middle line. What should we reach at the end of the day?

R. At the end of the day, you need to sign off on what you've been through and get ready for the following day.

S. With the feeling that I know that now the day has ended, and I'm going to sleep, and I will wake up, and there's going to be another lesson. What do I want? With which lack should I go to sleep? I know that we talked many times about it, but maybe you can say something new.

R. Because you wish to be incorporated in the Creator, in the next level.

S. I go to sleep, and I want to get up, in order to advance onward. Yes.

S. (52:50) Between Isaac and Jacob, Esau must always be present.

R. Between Isaac and Jacob.

S. Isaac is the left line and Jacob is the middle line.

R. I understand. No, Esau doesn't need to be there.

S. It's possible to work with intentions without actually doing so when a person doesn't think about how to correct his intention. Okay, thank you.

R. This is what you're saying.

S. (54:07) Good morning, World Ten, regarding the answer to the question of what does the article add to us, I want to read, with your permission, from the last paragraph, on page 605 in Hebrew. Malchut is called a field. Sorry. This means, Malchut in terms of the direct light in her, which is the will to receive without an end. This is why Malchut is called Ein Sof, no end, that Malchut did not place an end on the upper light, meaning that she did not say, no more, I do not want to receive with my own quality, called receiving in order to receive, rather she was receiving with her own quality. Therefore, there were no changes, which is why it is all called by the name, everything was one light. However, afterward, this Malchut desired a covenant of form called decoration at the point of desire. That is, she did not want to receive in order to receive, but in order to bestow. I think that here is the greatness and the emphasis of the importance of Esau in the Ten. I take this as an example of what happens in the Ten. We want to connect, we love the friends, we make efforts, but a wall is created if we do not bring the Creator in and ask Him to give us vessels with the intention to bestow. Not just that we will love the friends, but that we will go through this wall, through this barrier. This is when we bring the Creator in, then we already shift to the next stage of Malchut, which is to receive in order to bestow. Here is the sharpness of this distinction between Malchut of Ein Sof and the decoration, the embellishment, that we ask to bestow to the Creator. This is the greatness of the article, and I think it helps us to focus on this intention. Thank you, Rav. Is that correct?

R. Yes.

S. (56:27) Rabash writes that we place a burden on the ox for the plowing on the field, and we do not take its will into consideration. How do we do it in practice? How can we even agree with that state?

R. With the help of the group that surrounds you on all sides, and then you are able to change direction. Meaning, by that, you are able to change that one quality will be higher than another, and so on and so forth. And then your direction, as you go, the direction changes.

S. (57:25) Esau’s task was that we will succeed in reaching a common intention in order to bestow through the overcoming over Isaac. And when we succeed, and Jacob reaches Isaac?

R. Yes, we need to connect everyone together, all into one.

S. How can we get rid of the bad weeds in the field? How can we distinguish between the bad weeds and the good weeds in the same field?

R. It's not, we're not talking about it here, but there are places that discuss it, and we'll learn it. But not now, not with this article. No.

S. (58:30) What are the vessels of the upper importance and the vessels of lower or lesser importance?

R. I didn't hear well, repeat.

S. What are the vessels of the upper, higher importance, and what are the vessels of the lower importance? What are the vessels of the higher, upper importance? What are the vessels of the lower or lesser importance? He writes that plowing means that you turn upside down what is below you bring it up.

R. So what is the question again? Repeat the question. Again.

S. What are the vessels of upper, higher importance, and what are the vessels of lower or lesser importance?

R. We can't advance without the difference between these two vessels relative to the created being, to man. Therefore, man has to choose correctly between these two.

S. (1:00:05) To be more precise, you said we have to reach the lesson with a prayer that has been prepared in advance. What should this prayer be with which I come to the lesson?

R. To connect with the friends and to yearn to the Creator.

S. How to prepare this prayer correctly before the lesson?

R. Start with that. Come to the lesson with that intention. That I want to connect with the friends in order to take another step toward the Creator.

S. I also said that we prepare this prayer during the whole day, and we have to also relate it to the previous lesson, so the importance of the three prayers, also the morning, afternoon, and evening prayers. So, is it important?

R. No. For the time being, it's not important for us.

S. How do we link the prayer to the previous lesson? You said it should be connected to the previous lesson.

R. I think it's also not that important right now.

S. (01:01:50) I just also wanted to ask about the ox with the burden, compared to Esau. Do we always have to feel that we are working with a burden as if working against ourselves in coercion?

R. If the work is correct, we always feel resistance, a burden, and together with that, we feel these powers that we act against. We activate against this burden, against the resistance, and the result of the two is the fruit of the work, of our labor, the correct result.

S. (01:02:55) If we will bring ourselves out of all the states of the intention to receive, then it will shift us to receive the upper Hay? Automatically, we will be moved to a state where we will start to receive the upper Hay?

R. In principle, you are correct. Correct.

S. To continue the question in order to be precise, so it turns out that the vessel becomes the entire world, the entire world becomes a vessel?

R. Yes.

S. And the last question, again to be precise, can I say that all the elements in the world are actually me, myself?

R. Yes.

S. (01:04:11) It says in the article that the will to receive exists in the mind and in the heart. What does it mean?

R. Both in the intention and the action.

S. And later on it says that the correction in the mind is in faith above reason, in the heart the correction is that every pleasure that one receives will be in order to bestow. How can we connect these things? What does it mean?

R. It's the work and the action and the deed. The work and the deed.

S. (01:05:04) As we read, we have three states, Esau, Isaac, and Jacob. So where does the plowing actually begin as an action? And where does it end? Where does the work begin? The work of plowing.

R. By actually connecting between us and starting to rub against each other.

S. And where does it end?

R. It ends when we need to receive a sign from above. But we are ready. We are ready for the next state.

S. Is it in all three of the phases, this plowing? All three of the states?

R. Yes.

S. And what is the difference in the plowing? Is there a difference, let's say, in the sort of plowing, let's say, Esau or in Isaac or in Jacob?

R. Abraham, Isaac, and Jacob. In Abraham, Isaac, and Jacob, the plowing is aimed at the goal. And in Esau it's about changing the goal of the work to the opposite form.

S. (01:07:25) What does it mean to rob people and kill them? Is it in terms of desire or intention that is not corrected? And why does the Creator awaken it in us? And what is our work against these forces?

R. The Creator awakens us in it so that we would begin to discern such correct intentions and incorrect intentions and that we would move as far as possible from the incorrect intentions. Otherwise, we'll have no discernment. We need those things in order to later build Partzufim in complex relationships to acts of Kedusha sanctity.

S. (01:08:35) If I cannot bestow without Esau, what force brings a person to bestow? If I can bestow? If I cannot bestow without Esau?

R. I don't understand.

S. She cannot bestow without Isaac?

R. No, of course not.

S. What is this force that brings me to bestow?

R. What is this force that brings you to bestowal? It is actually the summary of all the forces. The sum total of all the forces.

S. PT 6. (01:09:50) Who plows? The person or the Ten?

R. The Ten.

S. PT 33. (01:10:15) You said that you can't work with the donkey if you don't have the ground which is ready. So, the question is, is the ground the correction in the mind of attaining in above reason, that There Is None Else Besides Him and He is good That Does Good? Is that the ground, the soil?

R. Yes.

S. So, later on he writes that first there has to be the correction in the mind and then the correction in the heart. Then the correction is that every pleasure that he receives will be in order to bestow. Is the correction in the heart is actually the pleasure that he, when he already attains faith above reason that, There Is None Else Besides Him and He is The Good That Does Good? This is the pleasure that he works to correct so it will be in order to bestow.

R. For the time being, yes. Later we'll see.

S. MAK 3. (01:11:21) What are the vessels that we use in the Ten or the tools for the plowing of the field?

R. It doesn't matter. Everything that we have. It's not important. Everything is in our hands. For each one may have a thing of his own, his own sensation, his own feeling, understanding.

S. Esau is revealed in the Ten, how does he undermine us? How does he turn the goal upside down?

R. No. Each time it happens as a result of different reasons.

S. (01:12:23) Women Beer Sheva 10. I wanted to ask. They speak about inner qualities within us, but I wanted to ask a question. Do we have images of which we operate? Let's say there's a person who operates out of an image who is an Esau or another image who is David, meaning as much as a person tries to do good, he's trapped inside some image, something that defines him and he can't get out of it.

R. You are correct. Already in advance, there is a certain image or character. A person, if he succeeds, he becomes like him.

S. So, if I operate and I'm trapped inside this character of an Esau, do I have a chance to get out of it?

R. Of course, you decide it. You determine.

S. Women Brazil 1. (01:13:35) In the field of HaVaYaH, do we build it with the work of the Ten or is it our personal work? Again. Is the field built in the work of the Ten or in personal work? Is the field built as personal work or as the Ten's work?

R. It's work in the Ten.

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