Morning Lesson February 25, 2024

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

Part 1: Rabash. Article No. 43, 1990. What Is, “You Shall Not Plant for Yourself an Asherah by the Altar,” in the Work?

Reading Article. (00:45) “The verse says, “You shall..”

1. Rav intro: (43:28) What are the impressions?

2. S. (43:33) The judge in a person is biased inherently by the will to receive so how does it want to place upon him a worthy judge?

R. How would you do it in a more just manner?

S. I cannot, I'm biased by the will to receive to begin with so I need to erect within me this judge that will not be biased?

R. But how would you build, let's say it was in your hands and let's say it's not inclined to the left so that you need to correct and move to the right. How would you do it half half, how would you do that?

S. Maybe juries, a group of juries I don't know?

R. They are the same.

S. I don't know what to do, this is my nature and that’s the judge in me, it is the result of my nature and nothing to do here, to change the nature and to put in the right environment that will build in me the judge?

R. Does the Creator have the possibility to do everything, not with the evil inclination but with a good inclination. Then what, then everyone would be as an angel like the still, vegetative and animate levels. You understand, so the whole of creation must emerge this way, it isn't the upper will, but rather quite the opposite. There has to be a will to receive and that it does not know what to do and then it receives new discernments in its hands, the will to bestow against the will to receive and then organizes the creation in front of them.

S. So how from an unworthy judge emerge a worthy judge?

R. Bit by bit. When this whole nature of the will to receive appears in him and he undergoes corrections on that path in order to bestow.

S. He writes that during the awakening from above it is permitted for a person to awaken himself in the state of a descent?

R It is still not practical for us. we are not there yet.

3. S. (46:42) Concerning introspection, soul searching, in the states between us within the Ten we seemingly always do something for the sake of connection and there are states when we disagree with each other and it shakes up the structure of the Ten, really. In the attitude to the friends, I look at other Tens as well and according to the questions too I see that there are states where we disagree with one another?

R. It’s natural that there’s disagreement, it’s actually respectable because then out of these arguments you can clarify the truth.

S. Friends are unwilling to sacrifice themselves?

R. Because one doesn’t see that that’s what’s left and that he has to do it.

S. In the Ten if it causes separation, what do we do so that each one sacrifices himself?

R. Here we have another condition, either separation or truth and then you don’t know what to do, that’s why you have a Ten.

S. The friend thinks that his act is better for the Ten’s connection?

R. Of course, otherwise there would be no disagreement.

S. The other friend disagrees with him, he thinks that what he says, his opinion is better for the Ten and that causes such conflict that people don’t sit with each other, they run away, they don't accept it?

R. There are such states as well, yes.

S. What do we do, how does each one bring his will to receive into the altar so out of this descent there will be correction?

R. It’s not a descent, the Creator sets up such a dispute between them so that they have to align their relationship and that can happen only through connection, incorporation, concession and with love and that’s good.

S. This is what he says that there is experience already in that?

R. Okay.

4. S. (50:07) The description of the judge is unclear to me because we say that we have to follow the sages with faith above reason so what does that mean, does that mean that it’s happening within reason?

R. What incident are you talking about?

S. He says a person has to set up a judge and decide who’s right, the will to receive, the will to bestow, it’s how he describes it so I'm asking where is this court happening, within reason?

R. Within the person of course.

S. Within reason?

R. Yes.

S. Because within reason a person is always right only above reason can he just rise?

R. But you see that you've reached a dead end, that you have, say a friend who wants to solve the problem in a different way, opposite to yours so what are we going to do?

S. He says that everything is within a person that this trial is happening within a person, no?

R. You're running away from reality. Why did you get up, because there's some friction inside of you?

S. I'm trying to understand what is this description, a person comes to trial, he raises arguments for the will to receive, for the will to bestow and some judge sentences so this whole trial is within reason?

R. Of course.

S. Within reason the will to receive always wins the trial, no?

R. No, where do you see that in the world, that the will to receive succeeds?

S. Within me I see that the will to receive always wins the trials. Also we learn that we shouldn’t argue with it, we should blunt its teeth.

R. I don't understand what you're saying. Can you give a clear example from life, maybe some friends can offer some help. If someone can help, please, we have someone there.

S. I think the friend says that what we define as a just verdict is to go above reason so why do we need a trial, why do we need a judge?

R. What did he write, all of these things so we can see the other side.

S. The side is there obviously but in the end if we were to be asked before the article what should be the right decision, the right decision should be above reason, that's the way. So why do we need to have a judge and make this scrutiny, we want to go above reason over everything?

R. How can you go about reason if you have no reason?

S. I'm not saying there is no reason, there is reason but this decision is unnecessary we don’t need to understand what the judge decides, is he for, is he against. If it's for the will to receive, it's an unworthy judge and if it is above reason then it's a worthy judge. So the result is clear to us in advance, it's not clear why we need this discussion in the first place?

R. You don’t know what is within reason and above reason.

S. What does this scrutiny give, how does placing a worthy judge help us understand what is above reason? He always says we have to go above reason but it's not like he explains what is above reason?

R. What is above reason?

S. Yes, from the trial we do. We don't end up understanding what we need to do which is above reason, he only says you have to go above reason. It’s a decision, we have to go above reason?

R. But you reach reason.

S. By what?

R. By your mind, where you see how this court of law works and you go above it.

S. There's another question about this because he writes here that a person sees that he is unable to have the intention for the Creator and then there's room for prayer, for real a deficiency?

R. So.

S. How does a person know that he doesn’t have this ability if it’s hidden work as he writes?

R. That is from experience, he sees that if each time he clarifies above reason that’s not in his power to do, not in his vessels.

S. Right, so the question is how does a person know that he didn’t work this way because Rabash writes that a person can’t?

R. He can’t work otherwise, he can’t work otherwise. Our entire work is above reason because within reason you have nothing to do, it’s ruled out in advance.

S. Right, so there's a question about this, if it's two separate things, within reason and above reason, two completely separate things so to what can the will to receive resist, how can it even resist this work above reason?

R. Because it’s against the will to receive.

S. Why? It doesn’t go against the will to receive?

R. Why? To begin with, when you start working with the will to receive then it’s either for or against it, then you go and scrutinize it above reason, that’s opposite to the will to receive.

S. Is it opposite or disconnected from it?

R. No not disconnected, you can’t disconnect. You build your steps above reason.

S. Above reason means each time?

R. It’s opposite to the will to receive.

5. S. (57:21) A person calculates and sees that according to his reason this act that he's supposed to do now he has no reason to do it, his reason says don't do this. Society says do something and I see that in my opinion there’s no reason for me to do it, I have no excuse that will make me do it. What is the strength that a person can now take in order to go above reason because in this place where you get all the answers from the will to receive, on the level of the will to receive there is no strength to do this work, none, and it’s felt, there’s no strength to do it. So how to come out of it?

R. You can’t come out, you have to follow the majority, the reason of society.

S. Why?

R. Because that’s the reason of society.

S. When I follow the reason of the society is it not a different within reason? It’s within the reason of the society so I’ll do what they tell me, it’s as if it solves all the questions. They told me to do this and this and that, I just do it. It sounds like kind of a twisted within reason?

R. Yes, but you do that with your resistance, with your scrutinies.

S. Right that’s the point, what is this about? Is it about making the scrutiny, finding out that you have no reason to do it and then doing it or simply following the opinion of the society?

R. No, if you just do that then you’re just sold to the reason of society.

S. That’s what I'm trying to understand, is the work here, what is the reason of society, what is my reason and then following the society anyway?

R. The scrutiny, that’s where it is.

6. S. (59:49) He writes that the work should be in the intention. When a person performs an act of bestowal he’s got resistance and with the intention is the work same as in action, there also resistance?

R. I did not understand.

S. A person does something, he gets resistance and somehow he overcomes and does something of bestowal?

R. Resistance from the will to receive.

S. Right but then he writes that in the intention too there’s resistance but usually it's forgotten, it's not felt the work in the intention?

R. And?

S. It's as if the act is no longer, it’s wasted?

R. Did he do the action?

S. Yes, he came, he served the society, he did the deed?

R. What about his intention?

S. He forgot, he just did something with his hands and legs he didn't think why he was doing it?

R. Without any intention then why do it.

S. Great, so he writes here that in the intention there's also some work, that there is also resistance there so what you do there, how do you come to that work?

R. Think that you’re doing it either for what you think or for what the society thinks.

S. Right, but it's constantly forgotten?

R. Go back to that intention, by that you actually adhere to the society.

S. How do we not forget it because we constantly?

R. That’s the whole thing, that we need to be in adhesion with what the society adheres to.

S. When a person thinks about the intention he’s got this scrutiny, why he's doing it and all of that?

R. Yes.

7. S. (01:02:20) How not to fall into the bribe that blinds the eyes of the wise?

R. First of all you already see what’s in favor and what is against and how do you strengthen yourself, that you have to be with the society let's say and not with your own reason, how do you do that?

S. I annul before them and become incorporated in them.

R. What's the question then?

S. How do I not fall into this bribe that the will to receive always feeds me because I do the act, I come to the meeting with them but then you enjoy it so much that you just swallow everything?

R. Enjoying what?

S. That's the thing, you fall into simply enjoying the company, enjoying the friends, enjoying the food, enjoying the situation?

R. So you went down to zero.

S. Exactly, I’m bribed, I came because I'm bribed. How do I not fall into this bribe?

R. Only on the condition that you have your own reason which is opposite to the society and you keep it, you don't cancel it as you thought before, you don’t cancel it and you keep going with the society.

S. What do I do with my opinion, it will always be in the back of my mind?

R. Very well, very good, so now you have two views, the view of the whole society when you're with them and your own view which is you, what you are with and now you need a judge.

S. Basically here comes the prayer, I am supposed to pray and demand it?

R. Yes.

S. Now in this prayer I personally feel that the will to receive always steals my work here because here the intention, instead of asking to accept the burden of the Kingdom of Heaven, in this request I feel like I’m cheating, I feel like the judge the true judge and the false judge are fighting here, here is where they have the war and each of them says I’m right and each one has it’s own little prayer and in the end?

R. They show the dispute.

S. How in the end do I decide that it will be a worthy judge?

R. Only by the environment, you have no one who can determine this for you, no. There’s you and there is the society and you nevertheless cannot connect to the society through your reason.

S. So they should ask for it?

R. No, they don’t need anything, their view is known. You just have to bring yourself to a sentence.

S. Who is the judge in the end, they are?

R. No, the Creator, not you or them, you are two bodies in the sentence.

8. S. (01:06:37) We need reason in order to go above reason. To acquire reason if it begins with the blessing and it opens to see the truth, the real judge the worthy judge, the minute he sees the truth the bad in him the bad that’s revealed to him, is this his measure of reason?

R. The evil in him that appears to him is the measure of reason, could be, yes.

S. What is the measure of reason, how do you reveal it, how do you open it correctly?

R. It's possible that it appears as a negative thing, a negative force working in the person.

S. Yes, he realizes the truth, that he's unable to aim in order to bestow without his own benefit. To the extent that he discovers it, what is the addition called reason? This is like it's the bad in a person and this has a different name, reason. What is this addition?

R. That's not an addition, it's when we go above reason and that way we scrutinize the reason within us, that we can elevate ourselves, that’s how we continue.

S. The reason is like he is a springboard to advance, it’s a great possession?

R. Yes, each time we can do that.

9. S. (01:08:54) He writes about two states, when a person gets nearing from above once more this is one state. The second state is when a person works for his own sake, meaning he works only when he has a good feeling during the work. In both states a person leaves the morning lesson or the Ten’s meeting and he feels good, he feels like he enjoyed himself. When can he say this is an awakening from above or this is what satisfies the will to receive. How do you distinguish between the two states?

R. Either it's an awakening from above or an awakening from him.

S. If it’s an awakening from above that has pleasure in it because it's nearing the Creator?

R. Not necessarily.

S. What is an awakening from above then?

R. Perhaps he now sees everything as tasteless.

S. This is called nearing?

R. Yes, nearing and awakening, depends on the person, how he judges.

S. Shouldn’t the result of nearing the Creator be joy?

R. Not always.

S. Not always?

R. No.

10. S. (01:10:40) The person checks his reason vis-à-vis the reason of society?

R. If he can do that, then yes.

S. The judge, is it society or the Creator?

R. The judge is the person.

S. To whom is a person actually turning to, himself?

R. I don't know it depends on what place you're talking about.

S. When a person is facing a trial normally it's between necessity and bestowal. The will to receive makes a calculation and he has to give up work, family, sleep hours in favor of bestowal. Then as the friend said there's this jury where there’s the Creator, the teacher, books, the Ten and he’s got his wife, so there’s jury. How do you work with it?

R. Why don't you discuss that because I will just conclude this in two minutes with you now and no one will become part of it. So you have to work with it, so ask the friends and discuss it.

S. What exactly is the scrutiny we need to make?

R. You want that scrutiny so why do you ask me for?

S. I'm trying to understand the question?

R. The question too you can clarify it with them. Are your questions correct or are there deeper questions, please.

S. In other words the line of the article is a person versus the Creator?

R. Let's say.

S. When we scrutinize between us, are we talking about the Ten, the society and then we come to the practice of how a person makes scrutinies along the way, and from here come all the questions that we have to discuss within the Ten?

R. Probably, continue, keep going.

11. S. (01:13:25) If we take it a little further, within reason you find that you don't want to bestow. Each time you discover within you I don't want to do anything for anyone else, nothing. I don't care about anyone and I don't even know who this me is which is even worse, so it's total confusion but what is very clear is that I don't want to bestow. The fact that He’s Good Who Does Good, in the end I may want it in the will to receive but the work until I get there I find no interest in it whatsoever. What should I do? I do everything the society says no problem, it's simple stuff, you take, you do this, you wash, you laugh with everyone, no problem it's very easy work?

R. Yes, except for the intention.

S. Right, so how from that state I described, there is an exit? You become incorporated, you do, you think that the reforming light may give you some inner change?

R. In what way can you incorporate with everyone.

S. In the way that my will to receive knows how to do right now and work like everyone else?

R. Let's say that you know how to detach from your will to receive and connect to the friends, to everyone. Is that possible?

S. It's possible, let's say I want to sleep but I come and wash the dishes against my will, fine. That's because I'm embarrassed by the society, not because I want to, society decided it. I don't want to be ashamed so I do it.

R. That's clear, so how can you position yourself towards the society after all to incorporate with them? Meaning that this will become the reward and the labor will be you with the society doing what they say and then along with them you’ll receive some new vessels, some common vessel.

S. Fine, that's a nice sentence what you said but if it doesn't exist, this addition?

R. Why doesn't it exist?

S. It doesn't exist. I don't feel that there’s a specific vessel. If I don't fall into what the friend said before, it's nice, we're all happy, we ate something, we came out with good spirits, a good mood. Is this what it means?

R. No.

S. Right, so what's the vessel?

R. That you all wish to reach something common, higher.

S. In this there is like a little cloud, but it's not something you can point your finger on, it's like a cloud?

R. Yes, but that's where you begin and then you need to clarify and scrutinize this more and more, to make it more and more comprised of let's say some clear words. Behind these words there should be a clear understanding of some very unique state of the society, of the Ten to which we need to gradually more and more scrutinize it and yearn to reach it. If you asked what's next, if you want to ask what's next then here you scrutinize how we’re advancing together. Now that we started holding on to each other, how do we move towards the goal.

S. Can you define the goal?

R. The goal is adhesion in each other, all of us, the Ten as one.

S. What does that mean?

R. It means that we’re beginning to feel the Creator within us.

S. Because I want to get closer to friends I suddenly begin to feel the Creator?

R. You want to get closer to their desires, so on the way there you each somewhat give up on your own desire and you reach a state where you’re all connected, all found in a single desire and that desire is the Creator.

S. What you said is easy, annulling from my will to receive before the friend’s will to receive, that's easy but how do we move from this to where you’re trying to direct us?

R. That’s the matter of the Ten, not just a friend individually.

S. Right, the Ten not just one but it's easy to annul before the friends, how do we move from there?

R. You are connecting your goals, your individual goals together so that it becomes like a single goal. This is called as one man in one heart.

12. S. (01:19:12) I just want to refine it a little bit. It seems like without coming each time anew, every moment to a request for the help of the Creator that is incorrect?

R. That's clear.

S. We don't have the judge, my judge is always bribed somehow and I need to ask for a real proper judge to come in and it's the same thing with the cop that has to come, I also need someone who’s right so we have to ask for the forces of the cop as well. It's always through negation, a person sees that he has a corrupt judge and he has to ask for a judge?

R. Yes, in the end he comes exhausted.

S. It's all in a negative pattern, you discover that you don't have it, nothing is easy here.

R. Yes.

S. I'm continuing the friend's scrutiny, the fact that a person can incorporate or annul before the society it’s probably that he gets something from that. The real place where he cannot and he asks for help for him to be able to do it, it's like we have to through the narrowing out the negatives we can come to, otherwise we won't succeed. If we don't make room for Him we’ll be with our ego inside of us.

R. How will you make room for Him, where will He have a place?

S. Where there’s the disagreement in the Ten and inside of a person specifically where there’s a resistance, where it seems not right, not correct, not just, he's not willing to sacrifice himself. Specifically, are those places the most important places?

R. Right, right, meaning in the place where we’re all negating, that is the Creator.

13. S. (01:21:12) I'll continue from the friend. A person comes to perform an action even if the Ten asks him to do something, a person needs to do the intention for it to be for the sake of the Creator. Here the problem starts as Rabash writes, there we start with the resistance. If he's truly seeking to do it for the sake of the Creator he's looking for that intention. Eventually a person understands that he has no ability to aim towards the Creator, everything is corrupted in him somehow. Is it something he understands that with his tools he has no possibility to aim towards the Creator because everything is somehow compromised. If he understands that's the evil in him so what does he do now, if he understands that everything in him will not enable him to aim towards the Creator because it’s already in the background, his ego?

R. He should annul himself.

S. What does that mean to nullify himself?

R. You say he has a Ten, he should annul himself towards his Ten in everything.

S. What's the difference between when he comes to perform the action and he has no resistance to do it for the Ten, yes, the Ten said do ‘X’, he comes and does ‘X’, that's one thing?

R. That's like a baby.

S. Yes, then he scrutinizes the intention and then he needs to annul again. Why does he all of a sudden still need to nullify, what does he need to nullify before the Ten? He agrees to do the action. The problem is if it’s for the sake of the Creator or not?

R. That's how it is on any degree.

S. What does it mean, coming to the intention for the sake of the Creator he needs to annul himself before the Ten?

R. Because then in place of a Ten he adheres to the Creator to some extent and he can make that intention toward Him.

S. Where is the Ten in contradiction to him towards which he needs to annul himself? I didn't yet even scrutinize where there’s resistance between him and the Ten. In the matter of the intention, of doing it for the sake of the Creator, where is the resistance between a person and the Ten, between himself and his friends in the Ten?

R. It's not clear where is the resistance?

S. Yes when he comes to do it for the sake of the Creator why is the solution within the Ten? Where’s the resistance that he has to feel from the Ten so he will truly be able to aim for the sake of the Creator?

R. If he does the correct work in connection with the Ten then relative to that connection he feels how much he has a different connection to the Ten.

S. When a person comes to perform a certain action that the Ten asks him to do, he says there’s no problem he does it like a baby. When he scrutinizes the intention it's revealed to him there’s a resistance, an additional resistance in the Ten that he didn't feel before. When he comes to aim towards the sake of the Creator is there something that happens within there, something is innovated inside him towards the Ten?

R. He places the Ten in front of the Creator and together with the Creator.

Cabalá Media

Cabalá Media

Área personalIniciar sesión para me gusta, guardar y suscribirse a videos

Serie de lecciones sobre el tema: Baal HaSulam - undefined22 лютого - 30 березня 2024Lección 325 лют 2024 р.

22 лютого - 30 березня 2024

Lección 325 лют 2024 р.

Baal HaSulam. TES (Talmud Eser Sefirot). Vol. 3. Parte 10, punto 1

CargandoEnseguida llega

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

Área personal
Iniciar sesión para me gusta, guardar y suscribirse a videos

Serie de lecciones sobre el tema: Baal HaSulam - undefined
22 лютого - 30 березня 2024
Lección 325 лют 2024 р.

Cargando
Enseguida llega

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm