Daily LessonSep 18, 2023(Morning)

Part 1 Rabash. The Felons of Israel. 33 (1985)

Rabash. The Felons of Israel. 33 (1985)

Sep 18, 2023

Morning Lesson September 18, 2023

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

Part 1:

Rabash. Article No. 33, (1985). The Felons of Israel

Reading Rabash, (1985), "The Felons of Israel" Twice

1. S. (35:35) It's not clear, this matter of criticism. Every moment a new state is revealed in us and a new desire we will scrutinize it and what do we do with this criticism? This self-examination?

R. Criticism with respect to what we need?

S. Respect to the intention of the action, why did I do it? What was the direction of it?

R. Well?

S. Is it for my own benefit or the benefit of the Creator?

R. Yea.

S. A new state is revealed in me, I do a scrutiny, I operate, when I do the criticism because later it comes to a new state?

R. That criticism we do before the act seemingly and afterwards the act itself.

S. The criticism is the scrutiny then the scrutinizing the deed is called criticism?

R. The criticism is the intention, the intention of the act.

S. The criticism in the sense of the criticism in fact that we don’t do each in every state we scrutinize it, we scrutinize again and act?

R. Let's say so, and? What is your question on this?

S. Okay, I thought that criticizing is after you perform the act, after you make the actions, why do you engage in Torah? You don't criticize, later we criticize, and this is the opposite of what you said now. So it was not clear.

R. Okay, we will scrutinize this more.

2. S. (37:24) Does each and everyone reach being a felon of Israel?

R. No.

S. Why the most important Mitzvah is self-realization, meaning to be Adam.

R. Because then a person fulfills his will in the world.

3. S. (38:03) What does it mean to engage in charity or good deeds?

R. Good deeds are called that I cover everything in the quality of mercy, Hesed. That's it.

S. What does it mean in practice in the Ten. How do we do good deeds, charity to each other?

R. This is that I cover all the deeds of the friends in my quality of Hesed.

S. How do you do that? What does it mean that I cover their deeds with Hesed?

R.That I raised their deeds to the degree of Hesed, of mercy. That is the highest degree of bestowal that can be in the heart of man.

S. What does it mean in practice?

R. Hesed, Gevurah, Tifferet and so on.

S. Hesed is the highest degree. Yeah? It's just a name, it does not mean much to me. What does it mean? What should I do in the Ten? In my relation to the friends?

R. To justify everyone.

S. Right, so he does not engage in charity and good deeds which is the power to reach love of others. If I engage in charity and good deeds that gives the power to love of others?

R. Because in this that he engages in good deeds, this brings him to love others, it develops in him qualities that he comes closer to the others.

4. S. (40:28) You cannot work in holiness on the path of truth as our sages said you cannot see the truth as our sages said you can not see the truth before there is light. What does it mean before he has light?

R. That if he doesn't attain the quality of bestowal then he cannot see the truth.

S. Our whole engagement is only in order to achieve the right vessels?

R. Correct.

5. S. (41:22) I really love this topic of deceit. Can you talk about it a little bit?

R. We need to reveal it along the way, along the path. How much we want to reveal the truth along the path we reveal the deceit that both complete one another.

S. Now this emptiness that we actually reach, this is actually the deceit that when we perform actions, we feel that we're being filled and we keep moving up and we advance one year to the next, etc, etc, and in the end, this is what he's telling us, it's called the deceit?

R. To the extent that we advance we reveal more deceit.

S. What does deceit refer to? This word deceit, what is the deceit?

R. That we are deceiving ourselves, that we are seemingly advancing towards truth.

S. Nice, so he writes their Rabash that 'then he discovers the need to get help from the Creator but if the need for the Creator is revealed that it's not needed?

R. If we need the Creator will illuminate upon us then by this we are already rising above the deceit.

S. Wait a minute, I didn't understand. What does it mean to rise above the deceit? The deceit is when we reach an empty vessel seemingly we have nothing in our hands. We see that seemingly we didn't achieve anything so if now the need to be revealed, the need for the Creator to be something else, Wow, that's something we didn't think about before, there's a leap forward suddenly then we found something but it wasn't revealed yet, the need for the Creator in words, not yet.

R. But the deception was revealed?

S. Yes

R. That is it, to the extent you're in need of the Creator.

S. Even if I don't yet feel that I need something, I'm still in this process of deceit?

R. Yes.

6. S. (44:02) What is the difference between engaging in Torah and engaging in good deeds, charity?

R. To engage in Torah is to engage in general, in the force of correction and to engage in good deeds is already to engage in corrections, that we complete one another.

S. We as created beings, so what is it to engage in the force of the correction of the Torah? How can I do that? Is that for the reading? What exactly is the engagement of Torah?

R. It's by the light that reforms.

S. How do we engage in it? Here we seemingly engaged in the separation, it is someone who engages in Torah but he does not engage in charity and it doesn't bring them to the goal. How can it be that a person engages in the Torah so what is he doing? How does he draw light if he  does not also engage in charity good deeds?

R. This shows you just how much he lacks work in good deeds as well.

S. I'm trying to understand who's the person who does not engage in charity but he engages in the Torah? What is that state?

R. Engaging in Torah is that he wants to adhere himself to all those same laws which the Torah speaks of.

S. But if you truly wanted it, the Torah speaks of love of others, about charity actually. This is the Torah and we learn that this is what our sages have taught us Rabbi Akiva, and Hillel that the Torah is all about others. How can it be that he's engaging as something that is not that?

R. Each one explains it to himself according to the tendency in him in the Zohar.

S. Is it possible to say about a person that he's engaging in the Torah?

R. Even a person engaging in Torah you see how much among the wise ones the sages there's different opinions. 

7. S. (47:02) He speaks about two different times here, two different stages when a person has to be engaged in Torah and he has to be in wholeness and not be criticized and then he must criticize himself whether his actions are for the sake of Heaven, we speak of something else before you engage in the Torah, he also has to scrutinize to prepare so that the study will also be in the right direction, so can you elaborate the stages and why during the study of the Torah it is forbidden to criticize?

R. Because he needs to approach the Torah as something whole and complete, and thus he has nothing to criticize.

S. What do we do before the study and what is the whole manner of preparing the intention so that we will be for the sake of habit and all of that?

R. incorporating in the Torah simply without criticism

S. Can we say that the study of the Torah is the time of the lesson?

R. The study of Torah is time that he wants to incorporate in that same upper light that will influence him, advance him. That's the study of Torah he doesn't know what will happen to him, he also doesn't know exactly for what he is engaging in Torah he engages in Torah because the creator has commanded it. But only after he engages, then he begins to understand what Torah is doing in him.

S. Yes but this concept of time the time of the Torah the time of the study for us let's say things when we enter the morning lesson the noon lesson is that the time of Torah

R. Yes, let's say that it's so.

S. When we enter the Congress let's say, what time is that?

R. That's a time of connection, incorporation.

S. Then what do we criticize or not criticize?

R. No criticism and such time and such gatherings and assemblies we make no criticisms we just want to incorporate

S. What is the difference then between the time of Torah and the time of the Congress or is it the same?

R. The time of Torah and the time of Congress are two different things, the time of Torah is when we study the laws of Torah and a time of Congress is a time of connection. That, we hope that the same light that influences us during the time of the study will connect us and bring us closer and stick us together.

S. What is the time where later he has to criticize himself when is that?

R. What did he attain?

S. After the Congress after the lesson, etc

R. Yes yes as a result. 

8. S. (50:33) It is written in the article that anyone who engages only and Torah it is as though he has no God. What exactly is this flaw, this deficiency that has to be filled and how can we fill it? 

R. Again?

S. He writes in the article anyone who engages only in Torah it is though he has no God what exactly does it mean and what kind of flaw or deficiency does he refer to and how can we fulfill it?

R. Because he doesn't intend by the Torah to correct himself to connect with others and to reach the goal. That the Torah intends, he intends only to the body of the Torah to know to understand, to feel, what the Torah can bring him, as if he has no God, he doesn't reach the essence, the inner force of the Torah. 

9. S. (51:50) If I work in Lo Lishma, I feel the reward so what this article is saying, I'm asking is what brings me to Lishma by working in Lo Lishma? Is it that I stop feeling the reward and start making these criticisms?

R. We learn Torah and to the extent that a person intends to reach for Lishma meaning the intention to bestow vessels of bestowal. Then the Torah influences him, the environment influences him, everything he engages in actually influences him because his intention changes and manipulates all his study towards this goal, this is called Torah Lishma.

S. Can I just have the intention to bestow and reach Lishma without working in Lo Lishma?

R. We don't need to work on Lo Lishma, we need to make the effort in the state where in currently, we need to yearn to reach Lishma meaning on the intention to bestow, from the connection between us that we are all wanting to aim ourselves to bestow contentment to the Creator. To bring ourselves together, to stand before him like in the standing of Mount Sinai.

10. S. (54:13) Out of what we study here in the lesson, it turns out that I need to be in the state of wholeness during the lesson and after the lesson I have to check myself what state I was in and what kind of calculations?

R. Yeah let it be so.

S. What does it mean therefore to be in a state of wholeness in the lesson?

R. I want to be adhered as much as possible as much as I understand, as much as I am capable, to be with the friends and along with them to yearn to be adhered to the Creator and in such a state that we will reach a state that we will all fill in the presence of the Creator called the light of Torah.

S. How do I need to make this examination after the lesson? To what intention I was during the lesson?

R. We'll talk about that later. Right now it's not worthwhile to jump from here to there.

11. S. (55:28) Rabash describes here stages and how to examine if we're going on the path of truth. He talks about the light of the Creator and Israel are one, and then later he writes that actually we will be able to reveal this only when we go through the 13 corrections of Dikna and only then we give contentment to the Creator even though he is full as a pomegranate. My question is, why in practice when a person is full as a pomegranate, full of Mitzvot and working on Torah and the correction of Israel and the personal correction of love of friends, why is this not sufficient? Here he says that without charity that we don't reach the path of truth?

R. What is the problem with that?

S. The problem of the person here is that okay I begin to work in the Ten, if we want to be full of Mitzvot as a pomegranate, as it is written in the Torah, isn't that supposed to bring us to adhesion with the Creator?

R. Let it take it with a slow stride. First of all, we need to be connected between us, to be as one bundle. Then we need to rise to the Creator, meaning to turn to Him, to pray to Him, to get closer to rise to Him as much as possible. After that, we will see ourselves, how much we are worthy of it or not.  We will check whether we have this connection to the Rimon pomegranate or not, in the Rimon pomegranate we can be full of Mitzvot commandments or Rimon as in Rama' ut, deceit, then we will see how we will advance onward.

12. S. (58:04) You said over the course of the lesson that the greatest bestowal for man's part is to justify the friend, can you expand on that?

R. No, I have nothing more to say but rather the fact that each and every one of us wants to sanctify, to justify, to make the friend each and every friend greater in his eyes and by that, we feel that we are in a society which is all growing, swelling like that in our eyes more and more. This is what can elevate us up above to the degree of the Creator. 

13. S. (59:17) When is it called that a person is engaged in Torah?

R. When he studies with everyone in theTen, he is concerned that the wholeTen will be connected and will rise in its values from degree to degree. 

14. S. (59:52) The Creator shows a person the truth and as time passes this reality remains as a Reshimot, a record in a man, like this reality remains in the back of his mind, he searches for other things, man and then the importance of the Creator and the path disappears from him, how to not forget what is correct and true, and what is reality, and how to advance?

R. I don't understand it. Ask him to write it short and clearly, it is very long and hard to understand. We will wait until we understand the question. 

15. S. (01:00:51) When I judge myself I see that I do actions for myself and not for the Creator, what do I have to do?

R. Repeat please?

S. When I judge myself I criticize myself I see that my actions are not for the Creator but they are always for myself, what do I have to do?

R. Ask, ask that the Creator will help me to shift from in order to receive to in order to bestow and my demands, in my questions, in my fillings, and everything possible. Ask that is a prayer.

16. S. (01:02:04) He says here to reach true knowledge of my state and spirituality I need to reach a state of being full of Mitzvot. What is the state being full of Mitzvot?

R. I myself do not know what it means to be full of Mitzvot. 620 or 613 Mitzvot to be full like a pomegranate. It's when a person corrects all of his desires so that they will be in order to bestow.

S. Because he says only after I'm full of Mitzvot, he says then I can know if I am in deceit only then.

R. Yes.

S. In my part I did everything that I could and only then I can see what state I'm in?

R. According to how much you're able to do, you did it and accordingly you can see where you are, yes.

17. S. (01:03:30) When we engage in both Torah and Mitzvot, is this when we become equipped as Israel to be a light or a conduit unto the nations?

R. We need to go through these things and then we can understand where we are, otherwise we will just be hanging in mid-air.

18. S. (01:04:04) How good is it to become a felon of Israel?

R. Israel means that you are directed to reach the Creator, to discover Him, to adhere to Him, and according to that you can check where you are and how much more you still have less to rise to that degree, that's it.

S. What exactly causes that I could become a felon of Israel?

R. The felon of Israel means that you discover, you discover all of the flaws that are in them, that they are about to correct. According to the revelation of these flaws they are called felons and according to their intention that they want to reach correction they are called  Yashar-El, straight to the Creator, Israel,

S. Can I help the friends become a felon of Israel?

R. I don't understand, Yes of course. The fact that we are connected to each other and incorporated in each other means that we help all of our friends to go through these stages of the felons of Israel and then reach the degree of wholeness.

19. S. (01:06:13) My body still dictates to me what to do. How do I get control of this body to listen to me and allows me to do all the spiritual actions that I want to do?

R. The body will not listen to you ever until you reach a state where you will bow down before the friends so that they will influence you and the power of the friends that they will influence you, they will obligate you, they will force you, to be together with them, this is what will correct you. That is it. Is this clear?

S. He was saying that it makes him angry that his body is still controlling him, that the body is dictating to him what to do.

R. The body won't let him choose his ego unless he bows down before the friends and he gives them the desire, the power, the possibility to influence to really control him and then the control of the group when they control him that will correct him. Is this clear?

20. S. (01:08:20) In all the bodies opposition is in trying to subjugate oneself towards the friends

R. So?

S. On one hand the body is not letting us and on the other hand he won't let us unless we bow and subjugate ourselves. How to get out of this?

R. It doesn't let us. It doesn't let us bow down but the person performs all kinds of actions and exercises in order to subjugate himself towards the group.

S. What exercises can a person do that despite the body doesn't let himself subjugate before the group to do so nonetheless?

R. Well this is what we study. You must subjugate yourself towards the friends towards the group so that whatever they determine you take it upon yourself that it is something sacred and try to establish and to determine these things for yourself.

S. With respect to what does a person need to determine what the group tells him as a whole and he needs to subjugate himself towards it?

R. With respect to everything with respect to everything, if the group determines something I must accept it whatever It Is, without any criticism, and even with criticism, so if my criticism is incorrect or is correct I accept whatever the group determines.

S. Yesterday we also spoke about this and I didn't have the opportunity so I will ask now. The group is comprised of individuals that have all sorts of examples. I'm talking about the Ten, not the general group, so with respect to what term, concept, what group decision does a person need to see as whole with respect to himself and subjugate accordingly?

R. With respect to connection, with respect to the purpose of creation, a person must subjugate himself and go along with everyone.

S. These are in general concepts not something that we learn about this all the time that we need to subjugate before these principles. 

R. Yes.

S. In the Ten itself?

R. That is in the Ten itself

S. What do I need because I see all sorts of examples in the Ten what is in practice now to realize my subjugation towards these principles in the Ten?

R. I don't understand you.

S. I need to see examples for this in the Ten I need to see that the friends are in connection

R. you need to connect with the whole Ten and go along with them towards the same direction that the Ten shows.

S. That's my question because let's say a person doesn't see the entire Ten going towards him and there are various examples this way and that, in our lives we see?

R. I don't see what I need. I think that in each and every Ten has a spirit that a person should become incorporated in the spirit and go along with the Ten. 

21. S. (01:12:44) What does it mean in our work to be without a true god?

R. Without a true God means that they do not discover the upper force.

S. How can a person see the truth and when he's deceiving himself?

R. How?

S. How can you see the truth when he's deceiving himself?

R. How can he see that he is deceiving himself?

S. Yeah, how can you see the truth?

R. He becomes Incorporated in the group more and more and tries to subjugate himself towards the group and then he will see the truth more.

22. S. (01:13:40) When a person reveals he is a felon he is already on the path of tyuth in the Revelation that he was a felon?

R. To some extent yes.

23. S. (01:13:54) How do I measure how much my nature changed according to the Creator?

R. You cannot measure that.

24. S. (01:14:04) Can we say that studying Torah is studying about the system and deeds of mercy is the invitation of Love of friends to bring the others towards the Creator?

R. Yes,

25. S. (01:14:22) Why do we have to play in fake love between one another and the Ten?

R. Because we don't have more than that and through such efforts we get closer to the truth.  From our falsehood we get closer to the truth.