Daily LessonNov 20, 2023(Morning)

Part 1 Rabash. What It Means that the World Was Created for the Torah. 3 (1990)

Rabash. What It Means that the World Was Created for the Torah. 3 (1990)

Nov 20, 2023

Morning Lesson November 20, 2023

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

Part 1:

Rabash. Article No. 3, 1990. What It Means that the World Was Created for the Torah

Reading Article. (00:31) “Rashi brings the words of our. sages..”

1. S. (22:34) It says in the paragraph the one before the end, "But if we want to achieve adhesion called “in order to bestow,” the body begins to resist with all its might, so when it  resists with all this might what do we do?

R. It's when a person, it's for a person who needs help with the Creator.

S. What's the condition for receiving this help?

R. He needs to be adhered to the Torah and he needs to ask that he will be given help.

S. What does it mean that he's adhered to the Torah?

R. Adhere to the Torah means that he wants to know what should he do in order to be liked by the Creator, for the Creator to influence him, bestow to him according to his exertion, the necessary forces.

2. S. (23:57) He writes to us the Rabash, that it's possible to work in Lo Lishma if we don't have faith. The question is, how do we achieve this faith so that we can work in Lo Lishma?

R. Faith is a special light that comes to a person on the condition that he tries to reach bestowal. Where his goal is to resemble the Creator, that quality that exists in the Creator which is bestowal or faith. He wants to perform such actions from which he will not derive personal profit, individual profit, but rather his ability will reveal itself from the actions of in order to bestow to others, to the Creator, to anyone outside of him. That's the meaning of in order to bestow and according to his desire in it his force of faith is measured in it.

3. S. (25:55) He says that Israel and the Torah are one but what is from the perspective of the vessel and the other one is from the perspective of the light. Can you explain that?

R. Israel is the one who comes to such an attitude towards the Creator, that he wants to bestow to the Creator according to how the Creator bestows to him. That's his goal, his purpose. Once again the question?

S. He writes that Israel and the Torah are one, however if we look from the perspective of the light it is called the Torah and if we look from the perspective of the vessel it is called Israel.

R. Yes, all the forces in a person as much as he can should be aimed at the Creator and in this way he will reveal himself as ready for receiving the light of Torah.

S. But what is this light of Torah?

R. The light of the Torah is the upper force that shines to a person that corrects his will to receive with the intention to bestow.

S. How is it one if the corrected side is Israel how come this and that are called one?

R. It's simple, a person who has contact with the light, he begins to experience changes in his desire until it becomes a desire in order to bestow. According to the intention to bestow where he's in equivalence of form with the Creator and he begins to feel the Creator or the Creator begins to reveal himself to him it's the same.

S. In what are they one?

R. In the intention to bestow to one another and that causes them adhesion.

S. If he's talking from the perspective of the one who attains the side of the created being that he can say that now he received a new quality but how can he say something about the light how can he say anything about the light? To even say that he and I are one?

R. He feels power that it appears in him and gives him the ability to bestow, to think not of himself.

4. S. (29:36) He writes that without faith it's impossible to do even work to work in Lo Lishma.

R. Yes.

S. Where do we bring faith? Lishma is when you're not yet don't have yet a clean intention.

R. Faith is the upper light that shines to a person giving him the force of bestowal.

S. Faith precedes everything? Faith is bestowal to some extent?

R. That's what we need to come to, first and foremost.

S. It's just that it says that without faith even in the Lo Lishma we cannot work but Lo Lishma is not yet bestowal?

R. I didn't get it.

S. He writes we must believe even in Lo Lishma since without faith even without Lo Lishma we cannot work.

R. You can't even distinguish between whether or not he's in Lishma or Lo Lishma.

S. What gives him faith? Maybe I'm not understanding this concept correctly.

R. Faith gives a person power to be above his desire.

S. Then what does the Lo Lishma give him?

R. The Lo Lishma? Lo Lishma is to yearn to reach Lishma but he hasn't made it yet.

S. Why does he write without faith even in Lo Lishma he cannot work?

R. Yes, because he's not coming out towards it, he doesn't express a yearning for it.

S. If he achieves faith why does he need anything beyond it?

R. No, if he attains the force of faith it has nothing more to do but to increase faith.

S. I guess I'm not a grasping correctly the relationship to Lo Lishma and Lishma does he put the emphasis on here?

R. No Lishma means a person is as much as he can notice it in order to receive and he cannot come out of it. Then it is called Lo Lishma but he knows that he feels that this is his state his degree and through efforts he comes out of Lo Lishma and gradually into involves into Lishma.

S. If he feels he cannot get out of it in order to in this discernment does he need faith?

R. He needs a certain kind of illumination, yes.

S. From where do we begin to work with that illumination called faith?

R. We start from wanting to rise above his will to receive.

5. S. (33:25) He writes here that the Torah is divided into two, during the sin it is seemingly 613 councils, after the correction of the 613 deposits. What does it mean that the Torah shines to a person that has 613 councils?

R. When a person nevertheless sees how he still has this incomplete attitude towards the Creator.

S. How does a person feel it? How does a person feel that the Torah shines to him in this manner?

R. It's hard to talk about a feeling but he feels that he cannot rise above his will to receive for himself. This still keeps him here.

S. How does he use it? How does he use the Torah at this stage?

R. He tries to bring himself light that will bring him to a higher degree. You can feel that he's still in the will to receive, that he wants to see himself as someone who is rising above it.

S. He feels that it is the Torah that is affecting him? How does he feel in his relation to his connection to the Torah in this state?

R. It's the upper forces, it's the reforming light.

S. He already has such a connection, he has a feeling of this influence over him.

R. Yes.

6. S. (35:21) According to your answers to these two questions, in every degree a person shifts from low Lo Lishma to Lishma?

R. Yes.

S. The two states exist in every degree?

R. Yes.

7. S. (35:48) I feel that this concept of Torah and Mitzvot is seemingly expanded so I have a few questions about that. Does a Mitzvah begin from Lo Lishma?

R. Yes.

S. The light that is dressed in the Mitzvah and accompanies the work even when a person begins from Lo Lishma?

R. Yes

S. When we speak of Torah and Mitzvot so in every Mitzvah there is light that accompanies a person from the points of he begins in Lo Lishma?

R. Yes, all the way to Lishma.

S. When was this system of Torah and Mitzvot, when was it established? When cascading from above down?

R. It exists from the moment the person was created and his beginning to use his forces.

S. From the shattering of the vessels following the shattering of the vessels?

R. You are asking from the side of the system?

S. Yes.

R. It's prepared from the beginning of the creation of the world.

S. Every Soul has its own Torah and Mitzvot? Every soul has its own Torah and Mitzvot

R. A person is on the degree of the soul, Neshama then of course he has connection with Torah and Mitzvot.

8. S. (37:35) He says that the Torah was given on two levels as counsels and there's deposits. Now at least the way I feel it, we are in the counsels but once in a while we have like a little bit of deposit.

R. It's not yet.

S. About this a little bit, how do we get faith?

R. No, no the light shines in the form of an illumination. We can't distinguish it, we can't notice it yet and with that itself we come close to it our desires change although we are not aware of it.

S. When we want to reach faith above reason and we want to create a prayer so we are in a certain place and we want to unite more of our parts so that they will be directed correctly. How do we do that with the friends?

R. Through connection between us as tightly as possible.

S. What will give us a bit more forces?

R. A prayer that the light that shines on our efforts will bring us closer, connect us.

9.S.(39:06) What is the condition for the reforming light to work on a person?

R. A person prepares himself for receiving the light. The light is unlimited rather to the extent that you are going towards it you receive its illumination.

S. Seems that you're not going towards the direction of connection with the friends working with the friends you check yourself when you see that you're doing it from the wrong intentions maybe in the end you want to reach something that?

R. Even the correct the intention, nevertheless you are exerting effort, you're doing something nevertheless. You have invested certain efforts towards the desire against the desire.

S. What do we call these efforts against the desire before I have the right intention because when I check myself I don't have the right intention.

R. Nevertheless you exert.

S. Yeah I would do the work between the friends.

R. That is also considered labor.

S. What's in this exertion that draws the reforming light? How come? What's there?

R. This is called Lo Lishma but from Lo Lishma we come to Lishma?

S. But it's still not an intention?

R. It's an intention but it's concealed. A person does not feel that he is without intention. He lacks the correct attitude revealed, the open attitude, mutuality with the Creator.

10. S. (41:05) You said that the measure of the intention towards bestowal determines the measure of the revelation of the Creator. By what is the measure of the intention determined?

R. The effort a person puts in in order to reach Lishma?

S. How do we measure it? The amount of effort we make every day?

R. We can't measure it in our work for the time being.  We will be able to measure it later once we begin to receive the reforming light and according to the illumination of the light we will understand the degree of our efforts. That is why efforts without light means that we are in a state of concealment.

11. S. (42:27) Can an act done with good intention can it ever cause harm?

R. No, it cannot.

12. S. (43:04) What does it mean that in each Mitzvah the light of a unique degree is deposited?

R. Mitzvah commandment is a result of a person's effort when he approaches the Creator. By approaching the Creator even on a part of this path, in that part of the path he reveals the light, the upper light and he can measure himself this way.

S. Can this light be used or can or is it used for later use?

R. No, you can use it of course. When the vessel is before me, are my efforts a degree of my closeness and the light that fills, it feels this excerpt that I have attained according to my efforts.

S. But it is deposited and it's put away?

R. More accurately, it's deposited there in the light. In that effort that I made, the light is deposited now the light begins to shine on me.

13. S. (45:08) We read that the will to receive is called evil. Question: What are the things that help a person discover the will to receive is evil?

R. What disturbs a person the most? I would say his pride, that's the most disturbing.

S. What's the best way to work with it?

R. Subjugate your head relative to the friends. That's it.

14. S. (45:56) The ability not to think of oneself it's a power so can you explain what does it mean this power?

R. I didn't understand

S. The ability not to think of oneself not to think of oneself it's a power, a force it's given to a person so can you explain that relative to ourselves. It's a force.

R. Yes.

S. Can you explain what is included in this force?

R. What is included in this force is the upper light. There's nothing other than that. The more it shines we are above our will to receive, above our nature, to the extent that he shines so we rise and will think not of ourselves but of others, of the Creator and so on and so forth.

15. S. (47:22) It says that with the help of the Torah we receive we get vessels of bestowal. The question is, what is the light that begins to change us?

R. That the level of the light, the intensity of the light influences us and decides.

S. When we say that when we annul that we have a desire to connect and the friends go through the disturbances together?

R. The smallest thought, the smallest inclination towards connection closeness to the light influences us but for us to feel His response, His reaction in step away such a way that will be able to talk about Him that's not instantaneous. That’s not right away, okay?

16. S. (48:29) I'm asking this question on behalf of my friend in my Ten. The question is what is the relationship between the intention and the Segula of Torah and Mitzvot? What should our intentions be when it comes to the Torah?

R. Torah is the general light, the upper force that helps us rise above our will to receive and the more we rise above, the more actions of bestowal can we perform called Mitzvot, Commandments.

17. S. (49:42) A friend's question, what are the seven commandments of wise men?

R. We will scrutinize that later, it's not for now.

18. S. (50:21) I want to ask a more general question, what should be the influence of faith on man's corporeal life?

R. A person needs throughout the day to try and approach the quality of bestowal and the connection with his friends, that's it.

19. S. (51:01) What does it mean to be rewarded with hearing the voice of His word?

R. According to how much we wish to connect to the friends, accordingly we become more worthy of hearing the voice of the Creator.

20. S. (51:37) Do the 613 Mitzvot equal the ten Sefirot?

R. The 613 Commandments?

S. Are they related to the ten Sefirot?

R. Yes, and all the 10 Sefirot of the world that dwell there is the lights to the 613 commandments rather, 620 commandments.

21. S. (52:28) It's no secret that for women it's difficult to connect. Where will we take this force that will push us to connection? What is this prayer that we need to have that will make us stronger?

R. Prepare for connection and you shouldn't complain that you're a woman and it is seemingly more difficult for you than it is for a man. There are actions that are easier for a woman to keep than a man. In general, it really doesn't matter in relation to one's egoism, every person receives the force that are exactly suitable for it.

22. S. (53:30) It is written that the order of the work is that since we were born after the sin of the tree of knowledge we are already immersed in the will to receive for our own sake on which there was a Tzimtzum and concealment and this is our understanding, the prison that each of us is in. What is being concealed and how can we manage to achieve that the friends are being released from prison? Because they are also in prison, how can we become free from the prison?

R. Again sorry.

S. We were born after the sin of the tree of knowledge and that is where we are immersed in sin, prison, because I'm in prison too. How can we free the friends from prison because I am in prison too?

R. By drawing reforming light. Even though I'm still in prison and I cannot help them come out, however I awaken the light, the reforming light, and in this way I come out.

S. This is personal individual work?

R. Yes, it's individual.

23. S. (56:37) The world was created for man in order to do good to the created being, so why should a person suffer so that later he'll be able to receive some pleasure? Why was it created this way?

R. In order to help a person to get rid of this egoism. This is why man was created inside his egoism and it's difficult for him to get out of it. That his desire to get closer to the Creator is measured according to his efforts. That is all.

24. S. (57:40) Is there a promise to go from Lo Lishma to Lishma?

R. No, there's no guarantee of anything. One who works it in order to get out he gets out.

25. S. (58:07) I wanted to ask about the state of receiving in order to bestow. Anyone who gets to that place is it promised to stay there or in the ascents and descents and bestowing contentment to the Creator if he came to the awareness of what it means to receive in order to bestow then going backwards is horrible or it's promised to him that if he got there he the very least remains there. It is by the ascents and descents.

R. Yes, he remains

26. S. (58:49) Can you say that until I come to love the other the light of Torah will not shine?

R. That is correct. Where will it shine? Where will it be revealed? Only in a place where you want to come closer to give to bestow to love.

27. S. (59:37) Is the light working instantly on each and every effort or is it working on a result of the accumulation of efforts?

R. Both, there is individual light there and general light.