Morning Lesson October 12, 2022, Transcription

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

Ushpizin Jacob - Sefirat Tifferet - Selected Excerpts from the Sources

1. Rav’s Introduction: Yes, the third day of Sukkot is Ushpizin the guest Yaakov because Abraham and Jacob are the two edges that are contradictory to each other but Jacob, Yaakov is the most senior of the forefathers. He connects these two qualities together. He's the middle line and therefore he includes within him the qualities of Abraham and the qualities of Isaac, and he brings them to complementation. Therefore the Ushpizin of Yaakov, Jacob is called Tifferet for a reason, it's the beauty, splendor that is in the forefathers. In these qualities that establish the internality of our soul. Let's read what Rabash and Baal HaSulam tell us about it.

Reading Item 1 (01:39) “Jacob is regarded as the middle line...”

Jacob is regarded as the middle line, whose role is to correct the left line, called “Isaac’s fear.” But as for the right line, it is not within Jacob’s qualities to correct. It is explained in the Sulam [Ladder commentary on The Zohar] that the middle line leans toward Hesed [mercy], so we have nothing to add to the right line. But Isaac is the quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy.

2. R. (01:56) Through the right line which is Abraham.

Continues (02:45) “But as for the right line, it is not within Jacob’s qualities to correct…”

3. R. (02:10) Yes he doesn't correct the right he corrects the left.

Continues (02:14) “...It is explained in the Sulam [Ladder commentary on The Zohar] …”

4. R. (02:09) The right line to Abraham

Continues (02:27) “..that the middle line leans toward Hesed [mercy], so we have nothing to add to the right line. But Isaac is the quality of judgment, so Jacob comes and places himself in the left line…”

5. R. (2:42) Opposite the right.

Continues (02:46) “…In order to correct it with the quality of mercy.”

6. R. (02:52) yes but we need to realize that we cannot have one without the other without that we wouldn't be able to discover the Creator. Because we must pass besides feeling the Creator we have to discover how opposite we are to Him and how opposite He is to us. How much we can bestow to Him and how much He bestows to us. Then through such examinations, mutual examinations, one bestows to the other, we begin to establish ourselves opposite to these quality and then bit by bit and of course in each and every thing we discover the quality of Abraham. This is the very first degree, in order to discover Him we need things that are opposite to Him contradictory that are on the left side or the right side of that quality because Abraham is seemingly in the middle, and this is how we discover all of these qualities. We become incorporated with all these qualities and then it settles inside of us, and we get the revelation of the soul to a full measure with all the qualities meaning ten Sefirot, a Partzuf in which thanks to us receiving all of these forces from above, in the forces in favor and also the forces against the forces in favor are the forces of the Creator Himself. The forces against is as a it says I created the evil inclination and later on I created the evil inclination, I created the spice of Torah because the light in it forms one so that we can correct the evil inclination and attach it to the good inclination and bring them to the same united goa. It turns out in the end that we are far away from the Creator that we know how to build within us the system that gradually resembles itself to the Creator.

7. S. (05:27) Tifferet Jacob, Zeir Anpin do they include the rest of the qualities of the qualities?

R. Yaakov, Jacob includes everything from all sides, he is eventually called the middle line. We will learn about that.

S. Does it also teach us about Israel? Israel also includes the lower Sefirot?

R. Israel comes in the end, that's Malchut and therefore Jacob it's along the way. That's called the forefathers. The father along the way. The father is later on we have the sons and then eventually us. We will learn that we are only in the third Sefira.

8. S. (07:06) The excerpt, it's not really clear that later comes Jacob, Yaakov, and places you on the left line but isn't it meant to be the middle line?

R. I don't know what you mean. Minus over minus. That is one thing. Second, pay attention to how you speak so it'll be clear and please say it again.

S. At the end of the excerpt Jacob comes and places himself on the left line in order to correct it with the quality of mercy, how do we understand this if we usually say that Jacob is the middle line and here it's saying that places himself on the left line?

R. We cannot discover the right without the left or the left without the right and the connection between them that correct optimal connection is called the middle line. This is why, what does he say here? Jacob is regarded as the middle line. This is why he is called Tifferet, the senior among the fathers that he connects all the things together, the left to the right and the right to the left and without that it is impossible to scrutinize one without the other. His role is to correct the left line that's the most important thing for him called 'Isaac's ear' this is why he is revealed following him. As for the right line it is not within Jacob's quality to correct it, because it is explained in the Sulam, the Commentary for he Zohar that the middle line leans towards Hesed mercy. Even though he's in the middle he has an inclination he leans towards the right towards mercy, so we have nothing to add to the right line but Isaac who is the quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy and then through that the balance is achieved. Of course this whole balance on the right and also the left and all of that is in order for all of them to truly be placed, to be established on the middle line but that there will always be a tendency leaning towards the right line to some extent. Otherwise the intention won't be directed towards the purpose of creation, the intention would only be to establish the whole process with the mutual balance between the right and the left and then there will be no advancement for anyone.

S. 9 (10:17 What does it mean that Jacob corrects the last line by mercy, Hesed?

R. Jacob balances these two lines, Abraham and Isaac and he brings them balance. He balances it. This is why he is called the middle line. That's his role. In nature we have two participants the Creator and the created being and they are made opposite according to their nature and the purpose of creation is that the created being will get qualities from the Creator in addition to his own qualities. He will make of himself the line that includes these two qualities together and this is called the middle line. This is what we're talking about in the entire wisdom of Kabbalah, how do we work in the middle line.

S. This quality of Jacob belongs more to the right?

R. Yes, certainly Jacob leans to the right but including the left line with the Din the judgment.

S. Why correct the left line? It's revealed on the intention to bestow?

R. It's the opposite quality to the right. You cannot work on a single line left or right. The correction must incorporate all the forces of creation which is both the right and the left.

Look what it says here, I am reading excerpt one again.

"Jacob is regarded as the middle line, whose role is to correct the left line, called “Isaac’s fear.” But as for the right line, it is not within Jacob’s qualities to correct. It is explained in the Sulam [Ladder commentary on The Zohar] that the middle line leans toward Hesed [mercy]."

This is a deviation from the right line. Meaning his intention, his direction, his tendency, not that he operates in this way, but what is he leaning towards?

We have nothing to add to the right line. But Isaac is the quality of judgment, so Jacob comes and places himself in the left line. How can Jacob place himself in the left line? It's in order to correct it with the quality of mercy.

9. S. (14:04) Regarding the Sitra Achra, is there any connection to the left line?

R. No, the left line is not the Sitra Achra, other side, the left line is simply that in it these forces the will to receive is revealed more but it's not that it's the Sitra Achra. If there will be no left line then we won't be able to feel, to express and also to discover the right line. The Lord has made one opposite the other.

10 S. (15:02) Is Hassadim, mercy and the Rachamim the same thing?

R. Let's say so ,we won't feel the difference between them yet.

11. S. (15:36) Is there a connection between the quality of Jacob and dissemination to the 99%?

R. No, entirely not. The fact that we're talking about the three lines and that everything that takes place between them, that has to do with only the correction of the soul and dissemination to the ninety-nine that's not in that, it's on a lower degree.

12. S. (16:26) Is this the quality of prayer that Jacob uses to balance both lines?

R. The quality of Jacob balances the two lines the right and the left that is correct, Abraham and Isaac, Jacob comes in the middle. Let's read on and then you will see what happens there.

S. Is it the prayer?

R. That we will scrutinize we just read the first excerpt.

13. S. (17:22 ) What is that same fear that you need to reach in order for Jacob to come and give the addition?

R. I don't know if it's not written here yet, but don't jump ahead.

14. S. (17:52) What is the fear of Jacob's left line, why fear of Jacob?

R. Isaac's fear. The fear of Isaac. I don't know he only said one thing about it to correct the last line called Isaac fear. So what is Isaac's fear about? That he will be able to be connected with the right line which is Abraham because Isaac is the opposite of Abraham right? That's his fear. Jacob comes and he corrects, and he balances the two of them.

Excerpt 2: Rabash. Note 494 “There Is Fear Only in a Place of Wholeness”

15. R. (19:38) This means that the middle line comes after Abraham and Isaac, and it balances the two of them. Hesed as well as Din, judgment. Rachamim, mercy, includes both of them and This is why he's called a sinner among the father's Jacob, and he's all built out of Hochma dressed in Hassadim that has everything in it. That is the middle line is actually wholeness from the side of the created being. That he receives the qualities from the Creator, and he balances in such a way in the middle line.

16. S. (20:32) If Jacob is wholeness then why don't the corrections end there? Why do we need more Sefirot and more work?

R. Because there's no clothing in the will to receive yet, it is just a Rosh ( a head), Abraham Isaac, and Jacob. Only those forces that are revealed from above, but we need to also receive them from above and later on to bring them down to the substance and therefore we have KHB HGT and NHYM

17. S. (21:12) Jacob is a third force that comes and balances between the two previous forces? Or maybe as a result of the correct balance between the two preceding forces and that's Jacob?

R. There is what you get from above and then there's a force that comes as a result of the two forces and it balances them. Then it is a force that comes as a result and it balances them, that comes from below, Malchut but we're not learning about it yet, it comes from below and it balances these two forces from below up.

18. S. (21:54) It turns out that we learned that the light of Abraham is what's given from above and then Isaac so it depends on our forces and here we're trying to understand how we can influence the light of Jacob?

R. We cannot in general influence Abraham, Isaac, and Jacob those three discernments. They come from above. This is why they are called fathers. These forces don't depend on us, they actually come from the Rosh of the degree. Let's see next how we respond and accordingly how do we build ourselves so that these forces are already clothed in our will to receive and out of the will to receive becomes established to them and how does it respond to them and build of itself these qualities inside the substance.

19. S. (23:16) When do the records from the left or right don't matter? When does it turn into a line? What does that mean?

R. A line is that from Malchut you have a straight line to the purpose of creation and all of the qualities from below up are arranged accordingly. We are not talking about it yet.

Excerpt 3 (23:52) Rabash. Article 7 (1986) “The Importance of a Prayer of Many” Twice

20. R. (25:00) That if the middle line raises a deficiency, it raises the right deficiency in order to unite all the qualities that come to it from above in order to unite them into a single quality, into the middle line. Which is truly directed towards the end of correction, a state where the right and the left will unite completely.

Reading number 4 (25:30) “It is Known from Holy Books...” Twice

21. S. (27:13) What does it mean to correct the left line, does he want to make Isaac like Abraham?

R. No not that it will be like Abraham that's impossible, and no one can even be in the place of the other but to complete to bring to an even higher state, so that every line that comes it wants to respect, to honor what is ahead of it and to elevate it to emphasize its uniqueness and this is how it works. You see what he writes in #4, it is known from the holy books that the son's come to correct what the parents did not complete. The sons through their qualities that did not exist in the parents now they can complete what the parents did, meaning with their qualities and to raise their parents even more to an even higher degree.

22. S. (28:54) The previous excerpt compares the three lines their wholeness with the prayer of many, how can you tie that together?

R. The connection between all of these lines, right left in middle is expressed in the prayer, and then by us praying we tie all of these qualities together and we want to raise them to the Creator. Back to Him.

S. A moment when it's revealed in our ten?

R. This is how we pray blessed are you the Lord Our God the Creator, the Creator of Abraham the Creator of Isaac and the Creator of Jacob meaning we tie all of these qualities of the GAR, the first qualities of Abraham Isaac and Jacob, and we raise them to an even higher degree. That they come together from the Creator and from Him we receive them, and we raise them back through our prayer.

23. S. (30:42) They're talking here about parents that did not complete something in time, so first we are learning about this that everything is prepared ahead of time, the whole system is prepared ahead of time, planned ahead of time, so what is there that's not completed in time?

R. They did not complete it in order to let their children, their sons search in which way to correct the parents to complete them and to advance onward, just like us each and every generation comes in and completes the previous generation, goes onward and it develops.

24. S. (31:32) What does a generation mean for us in the first example?

R. Generations are stages, stages of emergence stages, of the development of the general vessel of Adam HaRishon that is broken that comes to correction.

25. S. (32:11) Today you explained to a friend regarding Jacob and Israel but it's not completely clear. We learned that Jacob is the state of smallness relative to Israel, that in the future to come which is greatness or adulthood, so why don't we learn Ushpizin in Israel and we learn Ushpizin Jacob?

R. These are truly two degrees, Katnut and Gadlut, infancy and greatness as we learn about the ascent of the degrees from below upwards. But now we're learning about how these qualities come down from above downward.

26. S. (33:06) Regarding that we're studying the forces in order to feel more what we’re learning, what's the correct manner to hear about these forces to try to feel something?

R. The right form to hear about these forces is that we want to be comprised of all of these forces to incorporate all of them and that we eventually want to get closer through their correct connection to the Creator.

S. Over the course of the day in the zooms in our tens we try to scrutinize the forces. What does our form of work in the course of a day and how do we approach this?

R. This is something that we need to try and talk about it throughout the day and see how can we raise each and every line the right, the left and the middle and the right combination between them, more and more on our side.

27. S. (34:23) They say that the fear of Isaac is the fear of receiving on the intention to receive, from reception in the intention to receive?

R. Isaac's fear is whether he will be able to complete Abraham. Even though he's the opposite of him, and his work is expressed and manifested in the middle line.

S. In Jacob?

R. In Jacob.

S. It seems to me in my mind that Isaac is like the restriction and the vessels of reception and Jacob is the correction of the screen to receive the intention to bestow?

R. Let's say it's so but that's not everything, but yes.

28. S. (35:25) Does it contradict that Jacob is placed in the left and that is in order for correction?

R. Jacob doesn't settle on the left Jacob cannot, he is the middle line that incorporates the two lines.

29. S. (36:31) If I understand correctly, by our connection we are drawing lights?

R. Some qualities.

S. And without any connection to how much we understand it or not, these states pass over us and we're always like standing under the microscope and we can respond to the state and in a more qualitative manner?

R. We're scrutinizing, we're becoming more aware of what's awakening in us, this is what we need to detect and to locate in this right now. Let's say today is the third day let's say of Sukkot, which is the force of Jacob which includes both forces of left and right and we want to know how we can connect this force and us in our desire. That it will stabilize and establish itself and what we can attain in this that we have a result of left and right from Abraham and Isaac and to what extent Jacob is the consequence of them. The result.

30. S. (38:12) If I heard correctly you said that Hesed Gevurah and Tifferet are Rosh, on the other hand Keter Hochma and Bina are Rosh, can you explain this?

R. We have Keter Hochma Bina that is the Rosh and then we have Hesed Gevura Tifferet that is also the Rosh. It all depends on how we are counting it, is it including our work from below upwards or only in the work of the light in the work of the Creator from the top to below, but actually right now this is not relevant to us.

31. S. (39:ten) How can we approach this level of the Patriarchs, the fathers in the ten, do we do it by speaking about reality between us or do we do it through prayer?

R. Scrutiny and prayer, how can there be prayer without scrutiny? Where am I, who am I, what am I incorporated of what do I need to reach, of course this is my work first to scrutinize and then to pray. When I scrutinize it's also not clear to me that I'm not capable of performing and reaching those same states that I see that are standing before me, rather only by the assistance of the Creator, that I raise my prayer in the Creator arranges it. Because the upper light that maintains all of reality in His hands, and it's not just that it's in his hands. If I don't raise a sufficient deficiency, a sufficient lack I won't be able to awaken this force to correct me. And not like seemingly that I'm asking the Creator and He is performing it. Rather my prayer, my request needs to be arranged in such a manner that it awakens these forces that arrange and correct my qualities and I reach that same state upon which I am praying for. That is called the request of the prayer and the answer to the prayer.

32. S. (41:26) Right and left, those are intentions in order to bestow and in order to receive?

R. Right and left are two sides, that there is from the side of the desires and from the side of the forces and from the side of the lights, it depends on what we're talking about. Thus just to say right and left it's not enough, you have to indicate what right and left are talking about, the desires, the lights, the actions.

S. The middle line includes everything?

R. The middle line includes both, not everything but both, two lines.

S. What gives the balance and in general, what is balance?

R. Balance comes from this, that I want by all the forces that are revealed in me to reach the middle line, to resemble the Creator.

S. Why does it resemble the Creator if it includes the two edges?

R. I have no more, I have on one hand the will to receive that's revealed and I have the forces that are revealed that come from the degree that's above me and that I want to tie them together and respond to the Creator in the middle line. If I am preferring bestowal over reception, in this manner I am responding to the Creator in the middle line.

33. S. (43:13) Yesterday you also said that Isaac even though he's on the left line he's also has within him the right line, if so what is the difference between Isaac and Jacob?

R. Jacob is the middle line and Isaac is the left line compared to the right line of Abraham.

34. S. (43:49) Jacob is the middle line but leaning to the right, is that right?

R. Yes.

S. Leaning towards Hesed?

R. Let's say so.

S. It's not absolute balance if he's leaning to one side?

R. No line is an absolute balance because it comes to us by the system and thus it has a role, not just to be as a pillar, rather enter into some identification with the left line and the right line next to it.

S. It's flexible enough not to still be stuck in the middle but it has to move according to the need?

R. Yes.

35. S. (44:51) You talk now about a structured prayer, and it wasn't so clear, how do we structure the prayer, what do you mean by that, how do we build a prayer?

R. By all the qualities revealed in us, all of us and all of us together we want to turn to the Creator that brought us to one package, one assembly, one unit that we will all be included in mutual completion and in the direction of the Creator.

S. And what do we build exactly here?

R. What we're building, we're building our attitude toward the Creator from below upwards, that we want to build a vessel in which He will be revealed in all His detail and in all these qualities Abraham, Isaac, and Jacob and so on.

36. S. (46:03) In excerpt one it writes Jacob comes and places himself in the left line in order to connect it with the quality of mercy, so my friend’s question is, doesn't it contradict that Jacob is placed in the left and that it's in order to correction?

R. No, it all needs to be in a balanced manner. It's written that he was incorporated of the right and left.

37. S. (47:03) We learned that Abraham is the quality of Mercy bestowal, it's the quality that we ascribe to the Creator. In what way is Jacob more similar to The Creator, more in equivalence of form compared to Abraham?

R. Jacob resembles the Creator more than Abraham because he's also incorporated of that same deficiency that the Creator created in the created beings, from the Gevura. Thus in his expression towards the Creator he stands out more, it doesn't just come from above, rather also is included from the forces below.

S. Even though we don't have below here but the way that he is revealed from above over what will come later?

R. Yes , that's already called the forces that are below because they're not in Abraham, they are in Isaac.

S. Isaac Gevurot, is the force that is the first that comes from below and will give a more precise expression of the Creator that will help us?

R. Yes, correct.

38. S. (48:35) How does the force of Jacob influence the ten? How should we interpret it in our work in the ten?

R. We did not yet complete all these qualities but it's clear to us that none of these qualities and that no friend of ours can reach the goal towards its realization towards the Creator on his own in a whole manner rather only after he's incorporated of everyone. This is what we first of all learn now from these excerpts, and we will progress more and see how much and more we are dependent on one another. That if there will not be a connection between us in the ten, it's a waste of all the work and study and everything we won't reach anything. The main part of our work is to incorporate between us. And that we will begin to incorporate between us, we begin to feel how much this general light which influences upon us, it helps us more and more to connect between us in the correct manner in order to be more and more suitable to the Creator. And that's the main part of our study and that it's not important to me that we're reading many excerpts and we're wasting all these days on it. It teaches us it's breaking us to understand that without the mutual connection we have no approach to the Creator.

39. S. (50:39) For thirty years I've been suffering from this question, there is the God of Jacob of Isaac and Abraham, why and how come? The God of Abraham Isaac and Jacob it is written as if each one of them has his own Creator?

R. I can't really say, each one of them has attainment of the Creator and each of these fathers, a separate one for each one is none that are incorporated of the other, only afterwards there is some incorporation. But to begin with when they come from above, then there is a light that expands upon them in the form of Abraham Isaac and Jacob.

40. S. (51:56) The qualities that we're learning about does it help us to build our inner Sukkah and if so how do we advance in order to build correctly our inner Sukkah?

R. This is what we're learning and ultimately a help says to connect correctly with one another also both in the practical manner and in the prayer. Then the assistance from above comes to us the upper light that we don't even understand how it works but it connects us and brings us closer together. Not just in a physical manner that we feel more ready to be close to one another rather that we feel one another more from the inside. Then ultimately these actions they bring the sensation of the ten in each and every one, what is called a whole vessel. That despite it is incorporated of ten entirely different vessels opposed to one another, contradicted to one another even hated by one another. In this manner we are incorporated above all these things and in this incorporation first of all we see just how incorporated we are, this is by the action from above and how much we can criticize it, to understand, to feel by our awakening and our sensation from below. Then by both these approaches from above and from below, we begin to understand what is the work of the created being, what is the work of the Creator, and how we can tie one with the other. There’re many more details here, it will come, it just needs a bit more time and thought. I ask of you all the time as much as possible over the course of the day, think about it, and then in this you will awaken the upper light and it will influence you and it will give you much thoughts and desires, new qualities for you to reveal and so on.

41. S. (54:53) Jacob is the balancing force or quality but it's also the upper part of the vessel?

R. Yes that's all correct, that and that and that. Both the force that comes from above and the force that connects left and right Hesed Gevura Tifferet and also that he already begins to be as a vessel. Because it's a signature for us it symbolizes for us the upper third of the vessel Chabad or Keter Hochma Bina more correctly.

reading number 5 (55:58) “The Quality of Jacob is...”

42. R. (56:13) That's how they found it occurs, what we reveal higher than the Chazeh of the Partzuf of the upper one that is called the next world, this degree we need to reach in our action. What we attain is called this world and what we need to attain in the next degree is called the next world.

Reading number 6 (56:41) “What does it Mean that He Says that the Torah...” Twice

43. R. (59:03) Meaning ultimately we need to connect the right and left and make the middle line out of them and this is the correct work of ours. Jacob is called The Chosen of the father and thus he is called Eshtam and thus the middle line is wholeness.

Reading number 7 (59:24) “Jacob Incorporated all Three Lines..”

44. R (01:00:23) There is nothing really special here that he is telling us. He continues the same line here that we are learning today, on the third day of Sukkot that Jacob includes everything, he is included of all three lines.

Reading number 8 (01:00:46) “Since Jacob was rewarded with wholeness..” Twice

45. R. (01:02:22) Meaning we need, it is very important for us that all of our descents, everything that we can speak of in Lashon Hara, evil tongue on the method and on the Creator, everything that we go through all the ,all of these things ultimately are corrected. And there's no way to escape everything, rather that we need to be incorporated of everything, the right and left from the very worst things to the best things, everything that is revealed along the path. The main thing is not to be afraid and do not judge things according to our mind, rather that everything comes to us comes from the Creator and only by the incorporation of all the states that we go through do we reach wholeness. Thus everything that passes over a person it comes to him worthwhile for him to pass over in this manner and tie into the purpose of creation. With everything that is revealed with the transgressions, everything that is in him or will be in him, to reach the end of the path with everyone and then he will see that this is his faith and how he needs to reach it.

46. S. (01:03:57) In the worst states when a person is completely disconnected?

R. There is no such thing as entirely disconnected. Where does this come from?

S. It still comes from the Creator, but still he is in a bad state, he is in the worst state?

R. That is his private sensation.

S. How does he work in such a state?

R. He needs to say that this state is the very worst, that he feels he has no room for reality and how the Creator created such a lowly unworthy person as him. Along with this the Creator created him in this manner, meaning that he has room in this entire system, he has a place. And thus there must be a very large correction corresponding to this. The correction should pass over him and he just needs to ask the Creator to ask of Him to help him, to reveal the corrections and that he should be corrected by them and reach the purpose of creation in the manner that he needs to. Every created being has a place at the end of the system.

S. When a person feels that he's despicable and lowly should he agree with the state that comes from the Creator and ask for His help?

R. Yes.

S. Can we see the help of the Creator in general can we feel the help of the Creator? In general can we feel his hands that he's taking care of you and how He operates?

R. If you ask, maybe so. Surely He will reveal it but not now.

S. How is the help of the Creator manifested, what is the help of the Creator?

R. The Creator shows him who he is and nonetheless the place that he reaches after the Creator helps him. From a very low pit to a high mountain. Without that he will reveal the gap between these states he will not be able to acquire this large vessel between these two levels of the deep pit and high mountain. This gives him the intensity of the vessel that he wants now to fill it all with Mercy and afterwards even with Hochma meaning with the intention to bestow.

S. Acknowledging this state that he's in a deep pit, is it also help from the Creator?

R. The Creator did it to Him, who else? All of our state's, the very worst the Creator does them and we need to recognize this. Usually we ascribe it to ourselves although it is written go to the artist that made me. We need to recognize that all the good things also come from the Creator all the actions of and bestowal love and connection. That I am performing it with the aid of the Creator.

S. It turns out, seemingly I am rid of my responsibility, so where am I here?

R. You cannot do anything on your own, rather according to the forces that you will receive. You receive the evil force and you will fall, if you receive the good force you will rise, and our work is only in prayer.

S. Pray for what?

R. That I want to be the bestower, close to the Creator, to perform His desire.

47. S (01:08:14) How do we connect to this force called Jacob? When we connect to the friends how do I correct the deficiencies of the friends? How can I ask of the Creator to correct the deficiencies of the friends?

R. I want to be in the place of Jacob meaning I want to be included of all the bad forces and good forces and along with this to hug both these states to be tied to the Creator with them. How do I do this? By this that I'm tied to hugging truly. In my hug like this then I’m catching all the friends and all of us together I want to bring to the Creator. That’s the action of Jacob the middle line

48. S. (01:09:33) If I correctly understand Abraham Isaac and Jacob resemble Keter Hochma and Bina so Keter is Jacob?

R. Abraham Isaac and Jacob is Hochma Bina Tifferet or DAAT. We will continue to study the rest of the Sefirot and then it will be clear to us how it works out.

49. S. (01:10:14) A person should comprise Hassadim and Hochma and his Hochma should not be greater than his deeds. How can we use this rule correctly?

R. Only in connection. We still cannot manage all our connection in the ten in the correct manner but this that we make the effort to be together in the ten in an equal manner that arranges us in each moment more and more and more and that’s how we get closer.

50. S (01:11:00) Do the three fathers represent three stages on the spiritual path or a way to settle the contradictions, the two opposites every moment?

R. They’re not in contradiction they’re actually in connection to reveal the attitude of the Creator to the created beings the attitude of the Keter to Malchut which is impossible that there will be only one quality, one quality of the Creator, giving. They can’t scrutinize anything; it needs to be incorporated of the second quality which is Malchut and that too is not really helping anything rather something in the middle the correct connection between them in the middle is then called Shabbat. That’s called HBD already who have three lines from the Creator and from the created being and from the combination between them, meaning already here we need to see that all this needs to be included in the three lines otherwise no, and that is only in the Rosh the head of the degree and then afterwards it has to be in practice connection that is called HGT, Hesed Gevura Tifferet which is already actively what is expanding from the Rosh to the created being and afterwards it needs to be already the response of the created being towards the Creator towards the Rosh which is called NHY. So we have here whether we want or not, it must be three parts in the Partzuf, that the Partzuf for us expresses the connection of the Creator with the created being yes, HBD HGT NHY, and that’s how it’s expressed in the structure called Neshama, whole structure in and of itself that in all of reality besides these ten Sefirot we don’t have.

51. S (01:13:25) Jacob is wholeness, we read that now, and everything has to reach to come to wholeness but that’s the most important thing for us so why yesterday we read the guests Isaac and I read Baal HaSulam said that the main qualities we need is Isaac, the main quality in Sukkot is Isaac.

R. No I cannot now just give you a solution in the middle of the problem itself the problem itself that is revealed because there are two qualities here the Creator and the created being and they need to be connected between them such that the Creator can influence the created being the created being can respond to the Creator and both of them in these tendencies will connect in opposite qualities and completed between and so there needs to be a system for this incorporated of ten parts and then we learn this gradually. Today we are just in the third day of the development of the soul and thus don't ask about the final correction of the soul and how much it needs to respond from below upwards and attain the Creator. Slowly we have a few more days ahead, slowly, don't worry, you don’t need to have such great patience.

52. S (01:15:38) Does Hesed correspond to the Keter?

R. All the Sefirot in some kind of correspondence adapting to their Sefira and the Sefira of Keter from below upward.

53. S (01:16:07) Where is the created being in Tifferet and where's the free choice of it?

R. I do not understand the question. Qualities are seemingly in the air but if I want to belong to a certain quality or attribute then I correct myself and associate myself with it at which point I clothe that quality in that quality that desire that’s how I do it.

54. S (01:17:04) How to recognize these qualities in order to incorporate them all into one prayer towards the Creator?

R. How can we identify? That is not yet today because today is just the third day that we are learning all together. The measure of Jacob but soon we will work on this more. We will see how to work from us to the Creator. Today I see that your questions are more and more about. " where are we included in these qualities from below upwards. Let's hope that we will continue with that. You will not miss it for sure.

S. When we work with a quality that we learned about Abraham, Isaac, and Jacob, each one has a different kind of work to each has to bring a different prayer from a person to the Creator, mor focused?

R. Of course yes, but the question is not constructed correctly. In a Creator we build the quality.. I don't understand what you are saying.

S. Not that in the Creator we build a quality we get a state that now we have to deal with and so every quality I try to activate inside of me, I try to correct it, I try to feel it. It brings birth to a different sensation that will bring me to a prayer or slandering the Creator or thanking the Creator. The question is how to organize these prayers correctly?

R. oh that? Wait we don't yet have the beginning that is clear and moreover when we address from below upwards but that is what we will have soon. In a day or two with the correct attitude will be directed inside of you what you need to have from the friends. Already today you can try to do these things. All together you need to incorporate with the friends and address the Creator and be with them as one man with one heart, altogether that is what needs to happen.

Excerpt 9: (01:20:01) 9. Rabash. Note 434 “How Good Are Your Tents, Jacob – 2”

“When he achieves wholeness, he should immediately..” twice

55. R. (01:22:26) Yes meaning the main thing is to awaken and to come back to the connection with the Creator from the state that is already called the measure of Jacob ,the degree of Jacob in Tifferet

56. S. (01:22:46) It is written when he reached wholeness he has to find the deficiency and it seems that the search for this wholeness that is the quality of Isaac the left but still he calls Jacob?

R. Because he is in a quality of Jacob, and he feels that he needs wholeness and perfection but to advance he also needs to find the deficiency in this and he does not have it and then it is a problem because without the clothing and some deficiency he has nothing to turn to the Creator with he will not have a connection to the Creator without it

S. [ no translation]

R. That is correct. He starts to feel how much he is missing the way the will receive in order to delight the host. That is how the vessel develops. Once it comes from above and once it comes from below from the side of the grey Tabby and this is how everything goes

S. Is Yaakov part of the Gadlut ?

R. Yes and from there you move the higher degree.

57. S. (1:24) Each quality is also built of ten Sefirot and has all the10 Sefirot according to her qualities.

R. yes

S. Then there is already Malchut, and everything in the Hesed of Abraham and the same with Isaac and the same with Jacob.

R. Yes

Excerpt 10 (1:25:17): “How good are your tents Jacob..”

58. R (1:26:28) Meaning see the extent in which these states appear to us as smooth, beautiful states, great exalted states, the extent to which there are very unpleasant in harsh conditions in them.

Reading number ten again (1:26:50): “How good are your tents Jacob…”

59. R (1:27:11) meaning in a not good state.

Continue reading number ten: “...which is the end of Kedusha…”

60. S (1:28:08) What does it mean that he does not have sufficient intellect to evaluate his state and to say that he is in a good state?

R. Repeat please.

S. In number ten he writes “he does not have sufficient intellect to value that estate and say that it is a good state”

R. Because he can’t grasp the situation and thinks that he doesn’t see in it the correct state for your advancement. This is the state that he sees that he's at the bottom of the degree. Look at what he writes. On one hand he says how good are you tents Jacob, what abundance you have and then Jacob comes from the word heels which is the end of the degree which is the lowest possible degree so upon the lowest possible thing he needs to say that it is good, why? Because he receives it from the Creator and from the Creator cannot be any state or part that is not truly good, completely and it is about this from the bottom of his heart he has to say thank you to the Creator and not from the intellect to say Oh this is probably this and therefore I will thank the Creator, no. He needs to improve his qualities, the qualities that are here and to feel despite the fact that he feels bad, beyond that bad, feel good that the Creator is doing this. This is like we remember from the introduction to the study of the ten Sefirot, he receives blows and the more blows he receives he's happy since he has a greater reward from that, yes? and he truly cries that he is receiving less blows; meaning, that he is not already in the feeling of the blows but he is in the feeling of the reward where he is advancing towards. He rises above his body and connects to the goal. Same here, how good are your tents Jacob is not what appears to us that these are the good things that maybe the general folk understand but the Kabbalists understand that your tents Jacob, your dwellings Israel, are from the matter of the difficulty to hold on to the connection between us and with the Creator and this is called your dwellings of Israel.

61. S (1:31:54) Can you explain what the tent or the tabernacle mean?

R. No, these are different vessels.

S. But they are temporary, what is the meaning?

R. Yes.

62. S (1:32:17) Can you explain what the degree of Yod Akev is?

R. That I am in a state that is opposite wholeness but I'm sustaining, I'm holding on to this state as if it is wholeness as if it's perfection.

Reading number 11 (1:32:50) “When one comes and says that he has exerted…”

63. S. (1:34:00) Should we now try to see which quality…?

R. You can see anything you want, there is no problem, please. Whatever you are capable of please scrutinize, enter it, truly everything is in your hands.

64. S (1:34:45) What is this sentence that says that one who works for the creator has no exertion?

R. Because if he's doing it in order to bestow he truly has everything he wants, desire, deficiency, pleasure, filling, everything is in his hands.

S. So what is this term that you exerted and you found believe and if you've not exerted, you don't believe?

R. It is all in the hands of a person that he can work and receive and fill himself and he always has the force of work, filling, and reward.

S. But there's work, there's exertion when we work in front of the Creator?

R. No.

S. There's no exertion?

R. No, there is no exertion if you do it correctly you have no exertion whatsoever.

S. So does that mean the correct way has no excretion?

R. If you truly intend it for the Creator there is no exertion.

S. So what is there?

R. There is pleasure. Just like a mother who's feeding, preparing something for the baby then she rejoices when she is doing it.

S. So if we do feel difficulty and exertion?

R. Then it's a sign that you do not truly intend it exactly to bestowal.

Reading 12 (1:36:20): “The name Israel stems from our father...”

65. R (1:26:52) Yes, this means the word Israel is really seemingly not so good because it shows the extent to which it is in contradiction with the Creator and battles with Him, just like Israel that is written about in the Torah, and nevertheless succeeds. Succeeds by being able to invert his nature by the Creator himself to in order to bestow, to connect, with the evil inclination and triumph over it.

Reading number 13 (1:37:42) “Abraham the Patriarch became a Merkava..”

66. R. (01:38:46) This is really a very special thing. We can see it in our world as well that we cannot work in one thing but in two, even if we take a thing that is against us, but we are incorporated by it and by that we get more sophisticated and beat it that way and this is what is happening here. Abraham became the Chariot, the Merkava, for the matter of love and Isaac the Patriarch to the quality of fear and these two qualities are truly opposites because one who loves is not afraid, meaning that he already turns off, puts out the measure of love and always trusts his loved one in love with covers all crimes, meaning there is no love if there is fear that enters and conversely one who fears does not trust because if he trusted he wouldn’t be afraid at all. But Jacob the Patriarch, the senior from among the Patriarchs became a Merkava for the quality of mercy, meaning these two opposites in one subject, love, and fear together which is the essence of this quality of Jacob as we noted. How can we do this? This is a good question for a workshop, how can we see, when we connect, these qualities of both love and fear and the two of them connecting together and building the measure of Jacob such that we will eventually understand what the main central force is in Creation that we need to come to, to yearn for, as Jacob resembles, symbolizes for us the creature that is in adhesion with the Creator.

67. S. (1:48:52) In the last excerpt we read that one who loves trusts his lover and whoever’s in fear doesn’t trust him. What does that mean to trust his lover?

R. Where did you read that?

S. In thirteen it says that the one who has fear doesn't trust his lover and so on.

R. Thirteen, Abraham the patriarch became a Merkabah for the quality of love and Isaac the patriarch to the quality of fear. These two qualities are two opposites. For one who loves is not afraid and always trusts his loved one and love will cover all crimes. Conversely one who fears does not trust for if he trusted he would not be afraid at all, but Jacob the patriarch the senior from among the patriarchs became a Merkabah for the quality of mercy meaning two opposites in one subject, love, and fear together which is the essence of this quality. And what is he asking?

S. We learned that I can't trust myself that I might not be able to bestow or start receiving. Here he’s saying to trust his lover or not to trust his lover. First of all who shouldn’t I trust or yes to trust? What’s the fear?

R. I don’t see, one who is fearful does not trust for if he were to trust he would not be afraid at all. But Jacob our patriarch the senior amongst the patriarchs became a Merkabah for the quality of mercy meaning these two opposites in one subject, love and fear together, which is the essence of his quality as noted, well so what? So the measure of Jacob is not considered that there’s the fear of Isaac, there’s such a thing, but in Jacob there is no fear because he’s made of these two extremes, the two opposite poles, he is included of both of them. It’s the result of completion.

S. Sometimes you give an example that two kinds of gas that connect so water is created. So here too in love and fear connect so mercy is born and let’s say not love.

R. Because the attitude towards one who you love is through true fear becomes the additional protection towards the one that you love and that’s the result.

68. S. (01:52:30) What is mercy?

R. Are you in Russian the word mercy?

S. What is mercy?

R. It is like to identify with something to have certain empathy maybe.

69. S. (01:52:56) Love and fear together is when we work in the ten on the greatness of the Creator and then we get love back from Him and then that is wholeness?

R. Well we can say let’s see this on the ground.

S. Because it’s written everything comes from above except for the fear of above?

R. Yes.

70. S. (01:53:30) Can we speak about how love and fear are connected because I only have fear I don’t have love and my great friends only have love, I see it in them, so I'm trying to turn myself to become like them to annul fear and only have love so where is that connection between those two qualities?

R. No the connection doesn’t come from you canceling some quality in you but rather from the connection of all of the qualities.

S. But if I don't see fear in the friends.

R. That you don't see it doesn’t mean it's not there.

71. S. (01:54:21) For Jacob to reach wholeness what is he missing?

R. For Jacob to reach wholeness he’s lacking GAR, he needs to be Israel meaning that that same quality he has in smallness infancy called Jacob when he’s small, this quality has to develop through all of the will to receive that’s in creation and then he will come to greatness Gadlut.

72. S. (01:55:02) For excerpt number three it’s written that Jacob is called the middle line which is included from left and right and hence the Creator yearned for his prayer. What is the prayer of Jacob?

R. The prayer of Jacob is only on the middle line that it will be incorporated of the two the two lines and complete them.

73. S. (01:55:38) About excerpt six, what does it mean that Hochma must be balanced with deeds?

R. There’s this matter that there’s more wisdom than deeds that when a person studies too much but doesn’t implement it inside of himself so he knows all kinds of sentences and articles and the study of the ten Sefirot almost by heart and he can show everyone how smart he is, that isn't wisdom, the wisdom isn't studying and knowing. The wise is one who knows how to use it in practice with his qualities Hochma and Hassidim together wisdom and mercy and from Hochma and Hassidim together he gets the quality of Tifferet that is exactly the measure of the Jacob that is expressed in Tifferet, it’s called Tifferet Israel, that’s Jacob.

74. S. (01:57:02) What is the quality of Hesed and the quality of mercy Rachamim different degrees of the same quality or are they completely different qualities on… What’s the difference between them?

R. The quality of Hesed and Rachamim mercy you can say that it’s the same thing but Rachamim is in practice and Hesed can only be in force in potential, it depends where exactly we’re speaking about it.

75. S. (01:57:38) What’s the meaning of the middle line leans towards mercy? What does it mean that it’s leaning that way and what is the middle line different than the right line?

R. In order for us to exist in spirituality we constantly need to be in a tendency to bestow, that’s why even if we reach the middle line which we connect our desires to receive and our desires to bestow our intentions to bestow together we are still in a tendency to the right, and a tendency to the right where all our actions all of our actions are with a tendency to bestow, that everything we do is for the form of bestowal, that’s where we want to bring it to.

76. S. (01:58:53) How to work correctly with the [missing translation]… in the ten and how to discern between the different states?

R. Usually we do the [missing translation] the guests by connecting between us sitting together and connecting and sitting and speaking about it, that’s called the … and we are inviting this mutual force that we reach through our connection, that today it’s Abraham and tomorrow it’s Isaac and the next day is Jacob, Moshe, Aaron, David, all of those qualities that we reveal the connection between us that’s how it is called. It’s not humans it’s qualities that we discover they are called the guests our guests that we invite them to be revealed in us that through this we reach a state that our vessel will be a whole vessel a complete vessel and eventually we reach David, that he is the Malchut King David and that’s what we are trying to reach in the connections between. That’s called to be in a process of the… the guests [missing translation] means an invitation.

77. S. (02:01:00) What does the coming of the middle line depend upon? What depends on the lower ones so that the middle line will come and balance both lines?

R. The middle line depends on as much as we can connect two contradicting lines Hassadim and Hochma and from this we reach a state that the Hassadim and Hochma of us they will be balanced, to what height they will be balanced that means that there we can assemble our vessel and be in our soul as much as we can climb the balance between Hochma and Hassadim that our force of bestowal will be balanced with our force of reception and we’ll use the vessel of reception like the vessel of bestowal because it will only receive for the sake of the host.

78. S. (02:02:23) What does it mean where it’s written that by the departure of GAR of Hochma he will now receive perfection or wholeness?

R. GAR of Hochma is a very great light that when it expands it receives my desires that in them I can receive and in order to bestow. The question is will there remain any room for the light of Hassadim that I can balance the reception with the light of Hochma that’s why it turns out that we have vessels that will need to relinquish on the light of Hochma in order to fill them with only the light of Hassadim. That’s something we need to learn, soon we will learn about the true structure of the Partzuf and all the Sefirot, which Sefirot can be filled with a light of Hochma and how much and with the light of Hassadim, we’ll see it diagonally as much as there’s Hochma and as much as there’s Hassadim that one comes on account of the other. That’s why all the end of correction is also not by receiving all of the light of Hochma in all its Glory but it will only be VAK but that’s called the Gmar Tikkun.

79. S. (01:04:18) Is the quality of Hesed in our ability to judge each and every friend and the world to the scale of merit?

R. Yes, the quality of Hesed helps a person judge the whole world to the scale of merit.

70. S. (02:04:43) In the work in the ten, what qualities do we have to work more on the spiritual path and how do we implement this?

R. In what qualities? We can, the quality of Hesed is the most exalted one Keter Hochma Bina Hesed that is the best quality compared to the rest. If a person relates to everyone in such a way it’s a sign that he has reached in practice his highest degree and adhesion with the Creator and resemblance of the Creator.

81. S. (02:05:36) In the internal work what is incorporation? Are there degrees in it?

R. Incorporation means incorporating with the Malchut the will to receive of each one with the qualities above it as Rabash writes in the social writings it’s to the extent of the annulment that a person annuls himself before the friends by that annulment he is incorporated with their qualities and then as much as he can annul himself towards them he's incorporated more and more with greater qualities of the friends and then it turns out that everything depends on the measure of annulment and from that man already has qualities of bestowal that he receives only by annulling himself towards the friends. Meaning the extent that the extent of our bestowal towards the friends the extent of our annulment towards the friends that determines as much as when we incorporate in them we’ll be in bestowal in vessels of bestowal in spiritual vessels in the feeling of the Creator that’s why through incorporating in the friends when I receive the quality of bestowal from them in them specifically is where I reveal the Creator, that’s why it’s called from love of the created beings to the love of the Creator, through love of the friends I reach love of the Creator connection with the Creator and it’s not like beautiful words those are the degrees the steps we have to go through.

82. S. (02:07:50) Why does he call fear a crime?

R. He writes that fear is a crime because one who loves isn't in fear he’s not afraid and he always trusts his lover as he writes, and love will cover all crimes but if he’s afraid if he has fear it means that there’s a gap between him and the Creator and he doesn't love the Creator because you could not love while you're in fear. That’s why it turns out that he’s far from the Creator, distant. Love doesn't stand fear, whoever loves another isn’t afraid, he loves, that’s why Isaac isn't the end of a degree because he is fear and only Jacob that goes above the fear above Isaac he reaches wholeness but in that wholeness the fear has to be there, why? It can't be that there won't be fear because everything is based on the will to receive that the Creator created that’s why it has to also come with fear and we see in our life in this world if someone has no fear, one towards the other, so eventually we start disregarding and we can’t watch over ourselves to keep the right and nice and developing connection. There has to be fear that we might separate that we won't support each that by this all lose something only in such a way we can keep our connection because we’re all made of the will to receive, that’s why we have to watch over these things and always hold on to the two edges and whoever doesn't hold onto both he can’t advance himself in connection and eventually such people leave, people get divorced too, in each and every level that is what happens.

83. S. (02:11:04) Is the combination of love and fear creating spiritual fear?

R. Yes love and fear together create a certain spiritual fear that must be in the foundation of every connection. I have to know that without my friends I don’t attain anything and even if I’m in complete bestowal, there deep inside that complete bestowal there's also the quality of fear that without it I will not advance and I’ll just lose in everything and again I’m saying it has to happen, also in our connections anywhere work, family, between couples, there always there always has to be fear to lose the other because by that I lose everything.

84. S. (02:12:08) If a person has a feeling of love that is so whole, where does the fear get born in him?

R. Because you can’t reach love if you don’t go through those degrees of fear, spiritual fear, you can’t. From these qualities is where you start from until you reach love that’s why it is written love will cover all crimes that we feel all the crimes we go through them we correct them we balance them then we also come to the quality of love that includes inside all of the previous qualities including fear, spiritual fear, so understand that. It’s not simple things, it's not childish things, we have to be comprised by a lot of contradicting qualities and only when we understand them and feel them we can hold on in the form of love which includes everything that is comprised of all these contradicting qualities.

85. S. (02:13:40) You said that a person was born to manifest the will of the Creator. What does it mean to materialize the Creator’s will and how do you do this relative to the friends the world and the Creator?

R. Again the question.

S. What does it mean to implement the desire of the Creator? How to do it relative to the friends the world and the Creator?

R. The Creator wants us to take all the qualities that he created in us that will connect them correctly and through all of these contradicting qualities that distance us or bring us closer to one another through all of these things we'll be able to feel Him understand Him know Him and unite with Him. That will be very comprised from everything in creation including everything then the Creator will be understood thus as a result as the summary of all the connections in us. That's what I can say, we can talk about it a lot but actually that’s the essence.

86. S. (02:15:33) What is the daily task for implementation in the tens today?

R. That’s what we are just saying that’s the daily task how we connect all of our forces, tendencies, thoughts, together in a way that we don’t leave anything out but everything that's in everyone good things bad things we connect them all together and they complete each other mutually and in this way we feel ourselves whole. That everything that Creator created in us we can balance, and love will cover all crimes, clear? So now let’s discuss that now already in order to give this day, the day of Jacob, really have a good entrance into this day. So please.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Clip from the "New Life" program #829

Clip from the "New Life" program #829

Clip from the "New Life" program #829

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved