Daily LessonFeb 13, 2024(Morning)

Part 1 Rabash. What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work?. 34 (1991)

Rabash. What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work?. 34 (1991)

Feb 13, 2024

Morning Lesson February 13, 2024

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

Part 1:

Rabash. Article No. 34, 1991. What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work?

Reading Article. (00:35) “It is written in The Zohar, ‘Rabbi Aba said…’”

1. S. (38:30) What is the means called a Segula, a virtue, or a remedy in spiritual work?

R. Anything that ties a person to the upper source of the upper light is called Segula, a remedy, a virtue. 

2. S. (39:07) What is to work in humbleness and concealment in spirituality?

R. It's a kind of work that a person has to conceal, to conceal his desires, his intentions, his goals, and by that, he doesn't let his Klipot, his shells hold on to them. 

3. S. (39:52) How can we assure that my work will be for the benefit of the Creator and not the benefit of the will to receive?

R. That's the work itself, a person has to tie himself to the will to bestow, he has to be inside within the society who's mostly in this movement inclined toward it, and then to some extent, he can be certain that he is aiming himself toward the goal. 

4. S. (41:02) What is the Creator’s will? What does it mean to serve the Creator with all our organs?

R. The desire of the Creator is for us to rise to the highest degree and tie ourselves to Him in a way that brings us wholeness just like He is in wholeness. 

5. S. (41:44) What is the spiritual joy of a person?

R. The spiritual joy of a person is when he comes to receive in order to bestow from Malchut who is connected to Zeir Anpin, Kingdom of Heaven. 

6. S. (42:21) The article, I understand that the bottom line is that we have to come to a deficiency for bestowal. I didn't understand how to do this so I will read and ask. He writes, first a person needs to be in such an environment of people who want to attain the desire to bestow. Then he writes that actually he cannot see because people who are working in order to bestow are working in humbleness, through that, they will not fall to the Klipot. So, he cannot see it because they're humble in their work. And in the end, he writes, the first work is that he shall try to attain and need to merit the desire to bestow. My question is what is this work called the attempt or the exertion at trying to attain such a desire?

R. The first work is when he connects to his friends. He wants to reach a desire to bestow together with them in their vessels.

S. What does it mean to attain the desire to bestow in their vessels?

R. It means that I, who connects to the friends, go together with them; each shall help his friend. By that, we have a desire to bestow and, in this desire to bestow, we can receive, each one can receive to the extent we want to give. This is the meaning of being in receiving in order to bestow.

S. Altogether, that's the work we're trying to do here? Inside the Ten, to cleave to one another and with the councils that we receive I simply want to? It seems like it’s too much, but he says, to see the desire to bestow of the friends and this is actually supposed to be our fuel so that we ourselves will have such a need. I'm not managing to understand all the way how I can truly acquire it. How do I need to bestow if I can't identify it in my friends?

R. You are right. You will have to continue to see how it is happening.

S. Later in the article, he writes about a person being shown how distant he is from this thing called a need to bestow. He sees how difficult it is to obtain the desire to bestow which creates a great deficiency. Also from the work, I identify sometimes on myself and sometimes on the friends that sometimes this despair, actually that we’re not managing to come to the desire to bestow and despair in such a way, not that it builds a deficiency but rather the Creator seeks the feeling somewhere else. Meaning instead of this despair he couldn't reach to bestow like Rabash writes, it kind of builds and he runs away from the work, and he doesn't deal with it, it's hard for him. 

R. And?

S. This is what I'm asking, how, from this difficulty, a need is built and not an escape?

R. He has nowhere to go, what do you mean an escape, escape where?

S. He'll run away to the thoughts of the will to receive.

R. That is not a solution, that is not a solution. What, he is going to go and be like everyone else? Maybe, yes, he will be able to cover himself with a cloud or something and continue this way as long as he is alive in his body.

S. Rabash writes that the advice is not to leave the work, not move from the work because actually, I have nowhere to run to. The thing is what does it mean to not move from the work, if it means to cleave externally to the work, then it's understood because there's nowhere to go. But in the internal work of a person, what does it mean to not move in the work? Every moment by default he's running to his in order to receive. Do you understand what I'm trying to ask here?

R. No, try again.

S. I'm trying to ask about the internal work of a person. What does it mean we're not moving from the work in one's internal work?

R. That each time, all the time, he is in the direction of connection with the Creator.

S. How do we not move from such work?

R. That is the prayer. There is nothing to add, nothing to add.

7. S. (48:50) In Rabash's articles, the Social Articles, if I understand correctly, he says that to work in the society we need to not work in humbleness. Although it is a great thing for us it needs to be whoever gives the gift to his friend, he has to announce it. I can understand the way he talks here, we kind of humble the society that works in order to bestow, it keeps it lowly, outwardly, but in the society, he has to give this example. Nevertheless, it could be that the friends are hiding from me their desire to bestow, their ability to bestow. I need to receive such a thing, such a thought, that they have the desire to bestow beyond what I see?

R. No, I do not think you have to go to such an extent.

S. We need to work in a disclosed manner and to give the feeling of bestowal to one another?

R. Yes.

8. S. (50:02) I don’t feel the friends, I don’t really feel their intention, the desire, even though they have the desire, but it doesn’t manifest in me openly. It gives me the real desire to influence them, it works the other way around. That’s how I feel at work every day. My second question is what does it mean to not work for my own self?

R. To work for the Torah for my own sake?

S. Yes, that's what is written here. That a person comes to a state that the Torah is for his own self?

R. That is already a Klipa, a shell. Where does it say so, what does it say?

S. “And if he engages in Torah and Mitzvot, even for his own pleasure, the light in it will fill him. This lowness and great lowliness that there is in working for himself.” How can I avoid this be cautious when working with the Torah.

S. By being connected with the friends, by being in a society. Taking upon himself the same goals, the same conditions, and this is how you advance.

S. Is it natural that I reveal this along the way, that it's for myself, that I feel it?

R. What do you mean for myself?

S. That I'm not in bestowal, that I actually want to enjoy this bestowal?

R. I do not understand, where are you getting this from?

S. What is to do this work in Torah for my own self?

R. Read what is written there, what is happening to you?

S. He writes, “If he engages in Torah and Mitzvot for his own benefit, nevertheless, he will feel the loneliness and the great that he has for his own benefit.” What is this state?

R. A person who studies Torah, doesn't matter which intentions, he nevertheless receives an illumination that shows him what should be his attitude towards the Torah.

9. S. (53:20) At the end of the article, he was talking about how Zebulun and Issachar are like two parts of a person. One goes to war and battles the war, and the other studies the Torah. He says that one must share the other, one must, each give from his part to the other, otherwise neither will succeed. Can you explain what this is and what this means?

R. It is clear that this is how we need to be divided, and also how we need to be connected in this way between us. In each one of us.

S. What is that side of a person, the part that battles and the part that draws the light?

R. The part that is at war discovers that he has the power to resist; and the power that has the light, the illumination, has got the strength, the power. A great power of quality and quantity, you have these kinds of divisions.

S. If it's external, how can we say this clearly, I don’t even understand this kind of externality. But inside of a person, are these different times when a person is in the work?

R. Typically it is in different times.

S. What is this time of the war and what is this time of the drawing of the light in this whole process that he describes here?

R. Sometimes a person feels himself in a certain state where he has a special attitude, a war with himself. How can I express it? I do not know how to say it, we will wait with this for a little longer. It is something that eludes me.

10. S. (56:14) When he talks about a foreign person. Almost necessarily, a foreign person takes what he's working for, that's the Klipot. As he says as he continues, we need to know that it will later come from the Klipot and move to the Kedusha. How do I remember what's going to the Klipot? He says that it necessarily has to go to the Klipot. And then I have to take them out and they have to go to Kedusha. How do I need to know that I have to go to Kedusha? It seems that in Klipot, I know it needs to go to Kedusha and I won't give up and run away from the campaign.

R. We need to believe, understand, and agree with the fact that our entire work passes through the Klipot. By drowning in the Klipot, we can later correct them, and they will also connect to sanctity, that is it.

S. That has to do with the war between Zebulun and Issachar who are waging this war against the Klipot?

R. Yes, two approaches.

11. S. (57:50) What are the questions that people of attainment ask?

R. I do not know.

12. S. (58:14) There is a known line: Only people who say they want to run away from the work, but they have no place to go since they can receive no satisfaction from anything, those people do not leave the work. If a person sees that he does have somewhere to go to, there’s a hobby he enjoys, he likes to play tennis he enjoys himself. This backup plan as we call it, is this a dangerous state? How to deal with it?

R. He, nevertheless, has to arrange it so it will not pull him.

S. It pulls them naturally.

R. It does, but he doesn't follow it for now.

S. For the time being, no.

R. Okay, so let him continue this way. It pulls him, it attracts him, but he resists it.

S. The question is will he reach a point where it stops? As Rabash writes, is it a good sign that there’s nothing?

R. That is when you were sent to higher degrees, yes.

S. The answer is he's able to keep going.

R. Yes, a person has nothing to do, only to resist all those things that can deviate him from the path.

S. What's the best way to resist one that works?

R. The group, what can you do?


13. S. (01:00:06) It says in the article, that the previous friend tried to ask, first work, he has to attain the need to bestow. He has to attain the need to bestow, the desire to bestow. And you said that the first work is to connect with his friends, and he wants to reach this desire to bestow together with them in their vessels. Taking it practically, I have a Ten, each one here is very special. What does it mean that I attain a need to bestow through their vessels?

R. When you look at your friends and you wish to bestow to them from your corrected vessel.

S. How do I do it without tarnishing their deficiency? Because I don't understand, don't feel their vessels correctly?

R. What you understand, what you feel.

S. How do I check myself?

R. Prayer, prayer.

S. Can we talk about it in the Ten? About the vessels of the friends, scrutinize it?

R. Try, try a little, try.

14. S. (01:01:43) A question about these Klipot. It looks like the Klipot, the shells, seemingly protect a person so only when he is ready, he will receive the light. In this case, the Klipot, the shells, are something positive, like a storehouse, a storage. But elsewhere, we see that the shells should not be sustained, we should avoid it. It will extend the path. Is there a difference between different kinds of shells?

R. There are complete worlds of the shells, true worlds! Sefirot, Partzufim that are all working in order to sustain themselves and maintain themselves, in order to bestow to themselves, yes.

S. In our work, when we try, when our reward seemingly falls to the sea of the other side, the Sitra Achra, what should be our attitude towards these shells in the work?

R. There are actions that we cannot avoid falling into the sea of the other side of the Sitra Achra.

S. We can believe that it will be returned to us?

R. Yes, that has been swallowed and regurgitated after that.

15. S. (01:03:32) The feeling of the vessels according to the need of the person, right? For example, around noon time I find myself not thinking about the group. For a few minutes that you have, you go into the noon lesson. You see the friends before you and you are impressed by how great they are. It is true salvation; it gives you power for the rest of the day. That’s the question, is the feeling of the vessel only the need that is born in the person, for the group, for this scrutiny? That they would be inside of you?

R. Yes, we do not need anything else. 

16. S. (01:04:36) What is the war of the inclination?

R. That the evil inclination battles the good inclination in the person.

S. How do you win this war?

R. By us being drawn to the upper root. Because it is completely connected to the good inclination then the evil inclination loses its connection with the upper root.

17. S. (01:05:26) This work and engagement in the Torah brings a person illumination that brings him suffering from seeing what he is receiving for himself. He has to overcome that, and the result in the end is to see that bestowal is good and he will be rewarded with revelation, and it will fill him with joy. In other words, during the work, a person has to be suffering in torment and overcoming in difficulties in the work and rely on the fact that in the future at the end of the process, he will be rewarded with wholeness and revelation and be full of joy and so on. Where do you get such faith about the future that you're doing work now and, in the future, you will receive something?

R. We must enter the work and try to be in it and to continue this way even though I do not see in this any or sometimes I'm kind of in a state, in an inner state that I cannot justify any action, any states, nevertheless, I go relying on the group, on my faith, on the fact that I was in it before. A person is made in such a way that he's nevertheless, between the worlds. He must connect himself with the upper world and not forget the lower world, he must squeeze the lower world until he raises it to the upper world.

18. S. (01:08:08) The feeling of the exodus from Egypt. Is that a personal feeling or a group feeling?

R. The exodus from Egypt, I don't know, I see it as an individual exit.

S. How does a person discern it inside of himself, is it inside him? How does a person discern this state of exodus from Egypt if it's a personal state?

R. He connects to the group, he is with the friends, they talk, connect, and see the extent to which they are going through states that remind them of the story of “The Exodus from Egypt,” and thus they move forward.

S. He writes here that only those people who want to escape from the work where they have nowhere to go since nothing satisfies them, those people do not walk out of the work. Although they have ups and downs they do not give up. This is as it is written, and the children of Israel sighed from the work, and they cried, and their cry went up to God from the work. 

R. Yes.

S. That is why I asked at the beginning, is there such a thing as a personal exodus from Egypt? We do not have enough power to do it together, that's why I asked if it's a personal feeling or a group feeling?

R. A personal for sure and group depends on how much, what group, I don't know.

S. In the Ten there is the ability to unite and come out together?

R. Yes, yes.

19. S. (01:11:11) Rabash says, the first work is to obtain the need for the will to bestow. How do you obtain a need for a desire that does not exist in this world?

R. At least to the extent in which we are capable of fantasizing and to depict it to ourselves. Start with that.

S. How to depict this desire that belongs to the Creator only, if that is bestowal, I don't want it.

R. You are giving it to someone and someone gives it to you even though it is within the matter and is within the desire to receive but nevertheless, try to think that way and you will see that there is in this a certain force that will help you want to be in bestowal, in such bestowal that it’s as if I’m in bestowal, it’s not true bestowal, but you will want to be in this.

S. But the whole world is seemingly receiving in order to receive, bestowing in order to receive, it’s our life. How to jump to a desire to only to want to bestow?

R. Imagine it to yourself, from all these leaps we eventually get there.

20. S. (01:12:58) You said that when we try to bestow and act in the vessels of the friends, how from this as a result of this work do we come to the Tree of Life as it is written in the article? This foundation, this base that remains, how by feeling the friends and incorporating with them we get to the Tree of Life?

R. Because you are connecting them together. Eventually, their roots give you the true Tree of Life from which you are nourished and receive life to the fruit and advance this way.

S. What does it mean the roots of the vessel of the friends that give their Tree of Life?

R. You try to come close to the friends, you connect to their roots, so that we will all be able to bestow to one another, and from that you will receive into The Tree of Life.

S. How to connect to the roots of the friends?

R. You need to try to connect to their roots, you do not have such an opportunity. You have to try to connect to them.

21. S. (01:15:00) The article talks about this world and the next world and guarantees a reward every person will receive. Religions also talk about the next world and about the reward and gives you hope. How do we interpret these terms in the wisdom of Kabbalah?

R. I did not understand.

S. He says that both religion and the wisdom of Kabbalah talk about their reward in this world and in the next world so, how do we interpret it correctly? What is their reward in the next world that the wisdom of Kabbalah promises that is unlike that of religion?

R. This depends on each and every person how he depicts this reward for himself. We learn that the reward in the next world is that whoever corrects themselves returns to their root and is ready to do all actions in order to bestow to the Creator. That is the next world.

22. S. (01:16:41) Can it be said that within the group there is the upper world and what is outside is this world that I see in my desires? 

R. You can say that for now.

23. S. (01:17:07) I got confused in the middle of the article, he says that you can be poor in knowledge, yet he says that he does not lack anything in his soul, and the Torah reforms and he receives the fruits. I do not understand, yearning for wholeness and you know that afterward everything will come to the shells or to be poor and yearn for Lishma, for her sake and nothing comes to the shells because you cannot be hungry and have everything.

R. We need to yearn not to want anything except for our necessities. That the desire will not be there for fulfilling but for the higher degree that should be filling you. 

24. S. (01:18:08) How to receive permanent faith?

R. Just as we learn, keep going, keep going, keep going, and demand all the time.

25. S. (01:18:29) What is the spiritual significance of the union between Zebulun and Issachar in the work of a person in the Ten? How do we practically live this in the Ten?

R. We need to see ourselves, let's say it doesn't matter what is written there. We have to see ourselves, that each and every one who has some kind of tendency towards spirituality directs himself towards spirituality in order to bestow to everyone, in order to help everyone, and in order to connect to everyone, no matter what state he is in, no matter what direction they are coming from. That is it, that is what we need to not forget. 

26. S. (01:19:58) In the article it is written that we create fruit for the future worlds. What fruits are these because we learn to not do unnecessary work in this world?

R. Fruit means attainment. Attainment a bit more, a bit more, and a bit more, another part of the upper world that we discover and connect around it in attainment. 

27. S. (01:21:05) What does it mean to elevate this world to the upper world?

R. That we will be able, all those that are in this world, that we can feel that we are in attainment just as in the upper world and in this one.

S. But that is like the exodus from Egypt, no? You asked about the exodus from Egypt, and you said that you feel it personally. How do we feel as an individual or as a collective?

R. Both.

28. S. (01:21:53) How do we use the vessels as a force for adhesion with the friends?

R. To disconnect from them as much as possible.

29. S. (01:22:20) I like to delve into the matter of constantly wanting to run away from the work that the Creator gives us, from what work am I trying to run away? What does it mean that I have nothing to lose? I'm ready for this work?

R. It is work in connection with the others. All those who are outside of the upper world I'm willing to connect to them and supply everything that they're lacking in order to ascend to the next world.

S. The effort that I am constantly in I always try to run away from because it makes me think about the friends and care for them and this inner pressure constantly pushes me away. I don't want to be in it all the time.

R. You have to get used to it.

30. S. (01:23:34) Rabash uses the story of the exodus from Egypt, and they cried out and their cry went up. We’re not there yet because we are aware that we're slaves of the will to receive but we still have fantasies as the friend said. So, crying out is after a new King arose who did not know Joseph as it’s written in Exodus 1. Then it worsened our situation from the hard work. My question is, it says that Israel accelerates time. How do we not sit and wait for a King to rise, meaning to get harsher degrees?

R. To connect more and more between us.

31. S. (01:24:37) I would like to understand if I'm thinking correctly, concerning terms. Shell’s is when I pass the responsibility to others but if I do the work correctly it means that I myself am responsible for the whole group and I correct everybody without any complaints to anyone. 

R. Correct.

32. S. (01:25:12) Is it even possible to feel two states simultaneously? I mean love and hate simultaneously?

R. No.

33. S. (01:25:40) What is the main power of the shells?

R. That they are able to drag us to in order to receive. To begin with, we start with the connection to the Klipot, and we have in order to tear away the connection from them, that’s hard work. 

S. The more a person advances in the work the stronger they become?

R. Yes, in order to give him the freedom of choice.

34. S. (01:26:36) You said once that all of our desires come from the Creator, from the upper degree. What does it mean that you need to have a humble desire?

R. A humble desire? I do not remember such a thing, if you find it read it to me.

S. I heard once, with your permission, another question. As I understand correctly, we have two ways of revealing the Creator? The first way is through knowing the kingdom of Heaven which is the will to receive in the real world by building a capital in this world?

R. No, no, it's only if it's given from above. 

S. The other way, is labor in Torah and the commandments through Zier Anpin in quality and bestowal in this world, investment in the next world in the capital of the Tree of Life?

R. That also does not work like you imagine it to yourself.