Morning Lesson January 04, 2024

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

Part 1:

Rabash. Article No. 30, 1990. What It Means that “Law and Ordinance” Is the Name of the Creator in the Work

Reading. (00:44) “The Zohar says ‘Malchut is called law.’ The decrees…”

1. Rav intro: (36:12) So what is law and what is ordinance in the Creator? Is there anyone who wants to ask?

2. S. (36:39) According to what he writes, is around Zeir Anpin and Malchut and the light and the Kli and the goal is through attracting the light to make them one. 

R. Acceptable.

3. S. (37:02) Also in terms of the impression from the article when you go sentence by sentence, word by word, it formats you all these names, these words that like lands on you and gives you a form, the same form of law and judgment in the emotion in the thoughts in the attitude.

R. Alright. 

4. S. (37:44) It's written like incorporeality when a person works and he looks to see when he'll get the salary, similarly in the working of the Creator in Torah and Mitzvot a person should be an expectation when he will receive the payment for his work, meaning that he will attain vessels of bestowal.  What is this precision here when you expect to get a salary and when you don't expect anything, what's this focus here?

R. That our salary in the work in Torah and Mitzvot is what?

S. Be rewarded with vessels of bestowal.

R. Well then that's what we need to expect. There is no other reward.

S. For this reward is it preferable to ask constantly when, when, when, when?

R. If you're not aimed towards it then you don't know whatsoever what you're receiving, what you've been given, what not.

S. On the other hand, it says that a person needs to decide that I am willing to work now until the end of my life and not receive anything. Not receiving anything includes this payment in the quality of bestowal that I need to check my bank account, am I getting more bestowal or not?

R. We must receive salaries and rewards. To work without reward there is no such thing. Without an egoistic reward is something different, but one's great reward according to his labor Is something that we have to attain.

5. S. (40:05) When we talk about law and ordinance, what do we need to obtain a mutual intention, a mutual desire, or a mutual intention to be on everyone's desires, what is this law and ordinance in attaining our connection?

R. Law and ordinance and the connection between us is that we want to connect in order to attain vessels of bestowal within which we will receive the reward.

S. Are these the vessels of bestowal, aren't they the reward?

R. No, vessels of bestowal are still, we need to come to a state in which the light will fill us. And we will be as light.

S. By that we are already giving contentment to the Creator?

R. Yes.

S. Take the words for a second, he says, law is Malchut, and ordinance is Zeir Anpin. The law is the desire, and the ordinance is the intention that rides on it, what are these terms in the Ten?

R. We want to be connected with the intention and action.

S. The mutual intention we're searching for is to bestow upon the Creator together, that's clear, now what is it clothing on what desire does it clothe on?

R. Our desire which we receive only in order to bestow between us and which we all want to be connected in order to bestow to one another.

S. I don't know why suddenly the difference between intention and desire isn't clear to me in this matter.

R. Desire is what I want to do, and the intention is what is before the desire, meaning it begets the desire, arranges it, and aims it.

S. That's me that's clear but what is the intention and desire in the Ten?

R. In that we want to be connected by this where each of us has intention and desire and we want by this to be, let's say in a circle.

 

S. To have the same intention, the same desire?

R Yes. 

6. S. (43:42) If we want to reach equivalence of form with the Creator, who is the bestower, and we have the Ten, we learn from the father to bestow on who, on the Ten, right?

R. Yes.

S. Let's say two friends in the Ten reach the state of attainment and they have contact with the Creator. They’re sitting in the lesson, and they are studying. What happens between the two and the Upper force? What is their interaction according to the article, it turns out that equivalence of form you aim your intention to the Creator he gives and receives and then the relationship is with the Creator. What happens with the friends throughout this relationship interaction?

R. That's not yet in our forces.

S. Let's say you learned from Rabash, two Kabbalists’ learning together what happened in that mutual study of yours and Rabash?

R. That I don't know how to tell about that, when we get there, you'll reveal, you'll discover.

7. S. (45:14) When he writes in the article, he says like in the ways of the Creator which is why it is hard to bestow upon the creative beings for them to enjoy similarly a person wants the desire to bestow contentment upon his maker and he should ask the Creator to give him the reward towards his work, in return for his work. When I heard this degree that a person needs to have a desire to bestow contentment upon his maker, I thought that other than hearing and listening to it, what should the response on my behalf be? So, what is the response when you hear what Rabash writes that it's not like sitting and listening to a story, what's the response, how do we participate in that?

R. Participate, be in place of that matter he's talking about.

S. To enter that state?

R. Yes, that's what you're asking.

S. I need to reach a desire to want to be in it. 

R. Yes.

S. That's the response that's what's expected of me?

R. Yes, to immerse yourself into that which they are talking about. 

8. S. (46:58) Rabash quotes here from TES that it's called Malchut from which the governance is in complete control, it is found that the abundance the Creator wants to give the created beings is called Malchut. Why is this abundance called Malchut?

R. Because that's where the abundance is revealed.

S. Then he continues under the Sefira of Malchut is the Kli that receives light in every single degree, what's the difference between the Malchut that he mentioned about before the Sefira of the Malchut he means two things that aren't exactly the same?

R. Malchut is the general name and the Sefira of Malchut is that which wraps all the previous Sefirot before her, receives from them, and arranges the response of bestowal from her upwards.

 

S. The general Malchut that he mentions here in complete confidence and attack?

R. That's the matter itself of the Malchut, the desire to receive, the raw desire to receive.

S. This Malchut that's the upper Malchut that the created being feels he wants to connect with the Creator and rise above so he experienced the upper governance with complete attack.

R. Our root is Malchut if he wants to emerge out of Malchut then we are drawn to Zeir Anpin.

S. In what state does a person feel the governance in complete domination, complete governance?

R. When he wants to receive certain qualities bestowals from above it needs to be in equivalence of form with the degrees above her. 

9. S. (49:56) There are created beings and there are Malchut, what's the difference between them?

R. Malchut is a collection of all the created beings, all the creatures, will put it that way.

S. Does Malchut include the still, vegetative, and animate? Do they also unify for the sake of the Creator?

R. That's a different calculation.

 

S. How can a person deep in the feeling that he includes all of creation?

R. How can a person include all of creation in him?

S. To provide to include this feeling that he includes all of creation?

R. Just words.

S I'm asking about that so that it won't be just words that's what David asked about the Sefira of Malchut, that Malchut is something inclusive that encompasses all of the Sefirot, everything in it?

R. We need to try and connect with the Ten and make calculations on the Ten on the extent to which I can be connected to them, incorporated in them, to receive them in me in my heart, and thus a person gradually comes closer to a state where he feels what Malchut is as it includes within it all of the creatures.

S. When a person aims outside of himself for the sake of others, what should he think of what is for the sake of the others, and should it all be for the sake of the Creator?

R. Yes, but we need to understand that it's the same thing. it's the same thing, for the benefit of the Creator or for the benefit of others. If we differentiate between this and that then it's a sign that we're not aimed correctly.

S. What does it mean for the well-being of the others? My first thought should be for the well-being of the others?

R. To perform all the actions that bring all the created beings closer to correction. 

10. S. (53:06) He says that Zivug de Hakaa coupling and striking is that through the striking you reach unification. I'd like to scrutinize when we in the Ten have it between the friends and between the Ten and the Creator. Can you explain the difference of reaction between this and that?

R. Between what and what?

S. There is the Zivug de Hakaa coupling of striking and that brings unification. So, there are other striking’s between the friends and there's the striking of the Ten when it turns to the Creator, so is it the same process, or is it different to an extent?

R. It's different.

S. Relation of the Ten toward Creator can you give the line of thought?

R. As the Ten nullifies itself before the Creator.

11. S. (54:17) Is the reward to be in work in order for the intention to change, meaning that our actions the request is for the intention to change from receiving to bestowing is that the reward to ask the changing of the intention?

R. Of course, that can be a great reward.

12. S. (55:00) Is the reward that I need to receive is it a greater deficiency?

R. Could be. 

13. S. (55:21) What does it mean that the correction of creation and the purpose of creation are considered Zivug de Hakaa, striking and coupling?

R. The correction of creation and the purpose of creation are not the same thing.

S. It's not? It’s Zivug de Hakaa, coupling of striking it says, they’re opposite one another, but what is coupling and striking?

R. That in the striking for coupling, they both come to unification.

14. S. (56:06) It's written, “What is the advice that we can go against nature the answer is that for this we are given the Torah as a spice meaning through the Torah, we will attain the forces of bestowal.” How do we take the Ten, these efforts for connection in the Ten, and place them in a part and say the Creator adds here spices of bestowal and love? What does it mean to be ready to absorb these spices?

R. That we want to come to the same goal that the Creator created before us and we are willing to be connected between us and to receive from Him the spice, and even if the spice is not so pleasant, as spices all together are not pleasant, but if you add them in order for all together the summary of our connection between us it will reach a tasty flavor. For then gradually in our work, it's revealed that the giving of the Creator comes to us from vessels of pleasure. 

15. S. (57:47) Regarding the law he says that Malchut always receives but that she needs to receive in order to bestow and that's why there is the law of above reason and not to believe that she receives. What does it mean to receive the above reason in the law?

R. To receive above reason means that I am willing to receive only under the condition that I will have the forces, the vessels to bestow, a Tzimtzum, restriction, Masach, screen, and reflected light by which I go to receive and then my reception will be in order to bestow.

S. Where does the person bring above reason if Malchut is entirely to receive?

R. That is what he asked for, he wants to have the force to restrict himself, to erect a screen towards the Upper one, and for him to be able to connect to the upper one through the Masach, the screen, and to bestow to Him. To feel that he is connecting and bestowing.

S. Where does above reason start from a person's side, what is the start of above reason?

R. The beginning of above reason begins with a request that the creature wants to reach an action of bestowal even though he has no beginnings to this.

 

S. Is there a desire for that or is the request also without a need?

R. You could say that the request is without a true need.

S. Clear, so I wanted to ask until this Tzimtzum, this restriction happened to a person that he has a Masach, a screen placed on him. Again, it begins above reason?

R. Yes. There are no proper conditions yet.

S. The work of connection that we're constantly doing, how does that advance a person towards the Tzimtzum, the restriction, and the Masach what does it bring him to do?

R. The act of connection?

S. Yes, how does it advance him?

R. The act of connection guides all our forces, all our intentions towards the Creator and this is how we advance.

S. I see that in the work I don't have like a need to have a Tzimtzum, a restriction, and a screen, I understand I must have it otherwise you don't enter the work?

R. Yes.

S. Where can one get a need, get a desire a need so that these actions will work on you?

R. I think that this is something you need to understand that you are missing this. This is something you lack the Tzimtzum, the restriction, and the Masach, screen.

S. It's not enough that I want to connect but I need to actually be precise in why I want to do it?

R. Upon which conditions I want to connect that's more. 

16. S. (01:01:45) It says what will he need to be able to go in the path of the Creator, what is the path of the Creator?

R. Bestowal.

S. What does it mean to walk in the path of the Creator?

R. To constantly grow in bestowal. 

17. S. (01:02:21) It says that we need to reach this path of the Creator and we need to cancel all the rewards in this world and in the next so, what does it mean?

R. That I don't see any results from there from my actions with which I turn to the Creator.

S. That is the correct reward?

R. Yes.

18. S. (01:03:01) A few minutes ago we said that I do need to demand results from my actions to receive vessels of bestowal and I need to receive it as a salary and check that I received it and now I heard that I don't need.

R. According to what he asks, that's what I answered.

S. But what do I need to do, do I need to demand a reward in bestowal or not reward is it permitted or not permitted to demand it?

R. Vessels of bestowal, I need to demand.

S. And I need to check if I received or have not received it?

R. Demand, receive.

19. S. (01:03:44) The reward that a person demands is what determines the reward that he will want, he cannot work without reward he has to have something. What determines the reward that a person wants?

R. What determines? It's the root of his soul.

S. It's something that can change because we do want to reach working without a reward of having vessels of bestow.

R. Without a reward is also a reward.

S. Right we do want to reach that, the question is do we have some kind of control over the reward that we want?

R. No, it's all in the hands of the Creator.

S. Again we're going to the circle that if we don't make these changes towards bestowal. 

R. We are all in the hands of the Creator, we are all in the hands of the Creator, and we can only ask.

S. In what can we, how can we demand more changes in us towards the purpose of creation?

R. Try to aim yourself all the time as being with your face to the Creator. To constantly be asking of Him and then that's what you ask. From that to what you ask, start to make some sorting.

20. S. (01:05:42) Why is Zeir Anpin the Creator called ordinance or judge, are they the same?

R. There is law and there is ordinance.

S. Why is Zeir Anpin the ordinance?

R. Because in bestowal to Him we change His behavior.

S. Where law we influence the Creator, and it changes His attitude toward us?

R. Yes.

S. How do we do it?

R. Through our appeal to Him, by our prayer. Soon, for the time being, these are questions mostly without answers but there's nothing that we can do. We need to be accustomed to all these definitions, these concepts.

21. S. (01:06:45) I want to understand a little more, this matter of Malchut which is the governance of complete dominance, and we need to connect to that the ordinance which is ZA, so it turns out there's a law, and the result is the judgment so, it's not really clear what the article wants to teach us by connecting Malchut and ZA. What do we receive from that from the result of our sensation?

R. When we connect to the law and ordinance what do we do? That's already a whole thing?

S. I don't see a single word here about Bina which is Hesed. There is only Dinim, so the article is trying to build in us a certain attitude of what vessels we need in order to take with this law and ordinance and join them together, what do we get from that? Do we receive an ascent to Bina, what does it give?

R. In us connecting Zier Anpin and Malchut it's enough for us to attain Bina.

S. If we connect these discernments between us, it gives room for Bina to spread below and then to receive the Hesed, the mercy of the Creator?

R. Yes.

22. S. (01:08:45) I heard before that a person needs to turn himself into that same material that matter upon which the words of Rabash will come clothe and work in the substance in this matter. Also, yesterday in the afternoon lesson I heard that if you engage in it day and night that a person constantly needs to delve into the text of the Kabbalist. My question is how can we turn ourselves into the same material upon which the words of the Rav and the words of Rabash can work and can form this quality of bestowal?

R. Only by connection, only by connection and words and discussion between us in which we can this way come closer through our external words to the inner intentions.

S. How can we as students open ourselves up to receive bestowal from the Creator so that it will imprint in us the upper form?

R. We need to connect, connect together, and then we will feel what's wandering between us.

23. S. (01:10:33) Yesterday we invested in the Ten throughout the day focusing on the question: What does it mean to actually connect? We tried to understand between us. What does it mean? We also had a meeting and we spoke about it and we had workshops on this and read material, and at the end of the process we saw that some of the friends know the end, meaning if we connect then ABCD will happen but what we were not able to find stages how to reach true connection, meaning what's constantly, it's annoying that you're walking around with your tail like a little doggy.

R. Because the point of connection is the most difficult point it's disconnecting from oneself and connecting to a friend that's an action that is above reason above nature, and all the rest of the actions are to strengthen the initial action.

S. To this first action, which is difficult, we see that it is hard for us. Are there other stages to it like things that a person or the Ten can check for themselves, they've reached stage one on the path to connection. Fine, we have forty more stages. We did one and then we will do another one, and then another one, until we reach this connection which we speak of. Are there such things, the wisdom of Kabbalah is so precise that it gives stages and tasks like physics, and when we speak of this connection and disconnection and connection 20-30 times a lesson if not more, connect.

R. No, it appears that way to you because you need to do this within you.

S. It's also clear I'm not searching for something external to happen but I'm searching for an algorithm, all of the wisdom of Kabbalah is an algorithm, give me an algorithm that says do this or that to advance one step internally or maybe you won't. You can examine yourself; you can check yourself all the time, is there such a thing?

R. There is.

S. Where?

R. Above reason.

S. Right, but above reason which is clear that you need to reach it but it's like 01 above reason today I'm in reason, tomorrow I am above reason. There aren’t stages here, what are the stages along the path? How will I come from today from being stuck in my own reason and seeing that I'm trapped in my own reason, to being above reason? There are likely stages here, what are these stages?

R. Stages of connection with the Ten.

S. Which are what?

R. That you are accepting upon yourself more and more the laws of the Ten and you are inverting them to becoming your laws.

S. What does that mean the laws of the Ten become my laws?

R. That which the friend decides that this is how we need to function in a Ten, you need to accept this heart and soul and you try to constantly clothe in them in these laws and continue this way.

S. Meaning there's a Ten and the Ten decided something it doesn't matter from what and my measurement to see that I'm on the way is to what extent I am following what the friends have decided on whether I agree or not it fits into my mind or not?

R. If it doesn't suit you, it's even better and more rewarding.

S. And this is an action that can be done what you said? How can I measure advancement in it the more resistance that I have because that's what happens? The more time passes it's like on the one hand, you do more but the inner resistance to doing also rises is that my measurement or is it the opposite of the extent that I want to initiate that I want to.

R. You need to pray that that which you receive from the society right now will be your new quality.

S. What I received from the group will be my new quality?

R. Yes.

S. What I received from the group are things that are series of actions that I need to do?

R. Yes.

S. How does a set of actions become my quality? A set of actions that I do, I do. I was told to come to the lesson, and I came. I was told to come to preparation, I come to preparation, three zooms a day we do three. Whatever, it doesn't matter what actions we do, there are tons of actions.

R. Habit becomes second nature.

S. My measurement to see that I advance is that I suddenly feel like I want to do them or the opposite that I don't want to do them, but I still do them. The question is not to do or not to do them. The question is what is my measurement to see that I have advanced, if I really want to sit with the friends and have a meal with them or if I really don't feel like doing it but I do it anyway. How do I measure it?

R. Yes and no, there are stages here.

S. What are the stages?

R. Stages are that you accept it and agree to it and afterward suddenly you do not. It’s not because of anything it just rises from within you some level of resistance, Aviut, coarseness and this is how we advance.

S. What will be the point of that breaking point because in the end like you said we have to reach above reason in the end?

R. We'll talk about it later, it'll only spoil right now.

24. S. (01:17:48) What is the Upper one of the Ten?

R. The Upper one of the Ten is the Creator.

S. Directly, meaning the Ten has a direct connection to the Creator? Yesterday we learned in TES, that there are degrees and degrees that everything has to be connected to an Upper one?

R. But every Upper one on the ladder of degrees is the Creator with respect to the lower degree to its lower degree.

S. I'll ask in a different way. The Ten within itself, with its decision it has a direct connection to the Creator, or does it go through the general society that the Ten is in the RAV, how does it work?

R. I don't understand.

S. When a Ten receives a decision in themselves in that decision the moment they take the decision together is it directly connected to the Creator? Or in the Tens decision they have to be connected to the general society they are in and to be connected to the Rav?

R. There are all kinds, I cannot tell you because otherwise, you will think that you are already connected to the Creator through connection in the Ten, and then what can we do and what should we do and what should the Creator do with us? Here we could build all kinds of structures.

25. S. (01:19:52) We came to the Ten with a deficiency that the Creator awakened in us because He wants to give us a filling for this deficiency. How to clothe an intention upon everything He is giving us now through the Rav and the friends?

R. Speak among yourselves and do it, decide. There is no better decision than what you decide together in the Ten.

26. S. (01:20:35) How does a mutual tendency that it feels that the Tens already have it, a tendency to do everything to reach the quality of bestowal? How does a tendency become a mutual intention?

R. We have to speak more and aim more and connect ourselves more and demand that the Creator will organize it and arrange it.

S. So maybe we have to scrutinize what this mutual intention that is born in the Ten is?

R. The intention to connect.

S. There's a tendency to connect. What makes a tendency an intention, a Masach, a screen to say that it exists, and we can count on it?

R. I don't think that right now you will find some discernment that you can rely on right now.

S. What should we do that that's what's going to trouble us, that the tendency won't be enough for us that we want a result from it?

R. No, the results cannot be more than what you could attain now otherwise it will not play out well.

S. It's clear that it has to come in stages, but our purpose is to raise the demand, to ask for more and not to rely on what we have. We have to have a mutual demand a greater demand.

R. Talk about it, that each one in their Ten should express what he thinks they should do next.

27. S. (01:22:58) How can we bring the light that corrects into our efforts to come closer to one another, that the light will clothe in them, lift us, and refine us?

R. We have to pray and imagine to ourselves that we in the connection between us come to those qualities that the light can clothe in us. 

28. S. (01:23:44) I heard that the point of connection is the most difficult point, to disconnect from yourself and connect to the friend. How do you start when it's difficult?

R. We start from afar. This is why we are in this world on planet Earth with all of our engagements and our relationships in order to have more possibilities to be connected with one another, to begin the connection, why is this whole theater?

S. Okay, so why does this corporeal connection become something spiritual, it's also something external?

R. To the extent that you sanctify the corporeal connection, to the extent that you want to see in it, through it the spiritual connection between the friends and between the friends and the Creator.

S. How to sanctify this corporeal connection and make it spiritual?

R. When you see in all of the activities, spiritual activities you want to see them, if you don't see them you want to see spiritual nearing, spiritual actions.

S. That brings me to the point of difficulty, that's the hard part of making this moment holy?

R. But you have the friends.

S. Still?

R. You have ten friends, what do you mean, still?

S. But every moment to make it holy?

R. You don't need innovations so much, you just need to direct ourselves and be in it for some time.

S. I'm asking what will make me, I don't know every so often, to make a moment sanctified but to be in it every moment now in this action and to sanctify it?

R. When you, through the environment grasp the direction and when you grasp the direction you continue it all the time, you keep going in it and you want to relate all the friends to it.

S. Before an action of connection sometimes it feels very heavy that you just give up on it, you don’t give up, but you keep going, you flow but you don't have to deal with this weight.

R. You have the friends take them along with you.

S. What is this addition of you have the friends?

R. If an action is difficult, take the friends it's on purpose that you feel this way.

S. What does it mean to take the friends?

R. Into that action try to add friends.

S. To my interaction to add the friends?

R. What does it mean internal?

S. My attitude, my relation?

R. Even so. 

S. You answered, talk about it in the Ten, you answered it a few times, talk about it, discuss it. What is that force, us talking together in the Ten?

R. It's agreement on what we do and what is our next step to take.

 

29. S. (01:27:21) The Rabash in the social writings he organizes it and he says how everyone is special and we’ve gathered here to follow the path of Baal HaSulam, that's what he says, and then he says, one yes and one no. For example, to talk in the praise of his friend look for his virtues and not his deficiencies, and then the shame is born in that degree and we also have a common prayer and then we have our schedule our time frame in society with new infrastructures we always build what guards that is the Arvut, the mutual guarantee and the judgments that we determined then there's a middle point of connection, where we have to put our love into and start mixing it and feel the pain and the desire that we want to move away but we have to stand guard and demand the forces to keep mixing. In this example of the mixing, my teacher, in the point of the heart gave me that example, so it feels that that's what's going to help add love and mix. On the other hand, to demand it but then the truth, it will appear. I wanted to share it because he gave us like an order.

R. Okay we heard. Who's this teacher in the lessons?

S. Ari Kadosh, he was speaking about adding love and mixture.

R. Ari Kadosh, the holy lion is the translation of his name.

S. I have two teachers, Aleph Asaph, and Ari.

R. Explain to me.

S. There’s a friend whose name is Ari, and his last name is Kadosh.

R. He’s among us? He’s one of us?

S. Yes, a friend, a veteran teacher in our campus. He and another friend are his teachers and the points in the heart. 

R. Well, I envy you.