Morning Lesson September 5, 2023

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

Part 1:

Rabash. Article No. 26, (1988). What Is the Difference between Law and Judgment in the Work?

Reading Article. (00:48) “It is known that “law” means without intellect,..”  

1. S. (33:23) It's unclear what Malchut is. Once he says that Malchut is above reason, then he writes that Torah is judgment and that it's within reason. I'm sorry I don't even know exactly how to ask this but I have some confusion.

R. Well ask. It's too early. It's too early to ask, why should you be confused with something you're not in so you have double confusion. It's best like that, at least you know what you don't know.

2. S. (34:25) If it's prohibited teaching Torah to the nations of the world then how do they correct themselves?

R. They join slowly, are you asking in the nations of the world in general or in a person?

S. In a person?

R. We correct them gradually with external things. We bring them closer until they say that they are interested in coming closer to the Torah but certainly not by coercion. But it did something, the article.

3. S. (35:25) He writes that he needs to receive Torah within reason and Mitzvot above reason. How can it be that Torah is in the will to receive, how can you receive Torah?

R. That we agree to learn to approach the Torah within reason.

S. It's against the law, within reason is in the will to receive, Torah is the light, the abundance and he says that the commandments are above reason. We interpret that as Mitzvot, the commandments are acts of connection. Somehow that’s clear, it's above reason, in reason it's unclear why we need to connect but once you've done it above reason, the Mitzvot, as a result of that you receive Torah within reason, that's unclear.

R. You're already with your corrected vessels you begin to receive some of the upper light that previously was not able to shine in them.

S. So, Torah is received in a new Kli, a vessel of bestowal?

R. This is called new vessels.

S. This is called new reason. That's why it's called within reason, there’s reason within the will to receive and above the will to receive?

R. The reason of Torah and the reason of landlords.

4. S. (37:06) We could really identify in the article with all the questions of who and what, how a person can transition every moment with these scrutinies and in the end he finishes the article and he writes that even though a person starts with forcefully, he needs to reach a state of joy and then he won't feel as a burden to the ox. However when he's in joy there's no need to consider it as a burden and it's a solution if we reach joy. It's like it pulls us and accelerates our work and I'm asking how to reach such joy?

R. This is the Upper Light that expands and it comes and shines to us and invites and evokes joy.

S. We don't need to make an effort to re-create joy?

R. We make efforts on our degree and on our level but in truth all the rest the light does.

S. In the ten we thought that if we succeed in creating joy, even among a few friends, it immediately attracts more friends to join this, there is strength in it. So my question is: Do we need to generate such joy and what is that joy?

R. This is not that degree that he is speaking of right now, right here and not yet.

5. S. (39:20) This is a scrutiny that I had earlier today. There's times on the path when one feels a very strong deficiency, almost unnatural, and then the instinct is to try to feel that lack with something corporeal, for self, but we choose to work with that deficiency in a way in which the Creator intended, an awareness that it's from Him. So how do we raise such a strong deficiency that it will activate the Creator, especially when we feel like it's the birth of a new desire to bestow for the sake of the collective that's building up inside of us?

R. As much as we can unify our deficiencies into one deficiency and we aim it precisely at that single goal; by that we activate the Creator.

6. S. (41:10) What does it mean that a person's hand will not touch Malchut in faith above reason, that you need to keep the portion of the field? What does that mean?

R. It means that we follow the restrictions the light brings us and we don't go above them. It means that the side lock of the field, the side lock of the head.

S. Let's say that I connect with the friends, that I rise above working in reason. Why does it mean going back to reason, that I don't touch it?

R. You continue to work, to discuss, to live in only that place where you're above reason.

7. S. (42:18) How to receive all of reality in faith above reason through the study, the group?

R. Just like we are trying to do, with each day we are reading articles that are pulling us more and more into faith above reason and we need to work on this level.

S. Does that depend on our efforts or is that according to time?

R. No, no, but whatever is according to time is according to time, but according to effort is each time according to the effort we are putting in, each time according to the efforts. 

8. S. (43:21) He writes somewhere in the middle of the article that before one was rewarded with faith above reason he is considered still in holiness and is considered as a level of dust that what he attains in spirituality is considered dust, which is divinity in dust and as long as a person does not receive above reason that's the state. So the question is from what I understand, as long as a person feels the taste of dust then it means that he's not above reason?

R. Yes, of course

S. And if he does receive flavor in the work that means he is above reason?

R. If it's not in the tastes then, yes.

S. So how does he know to identify the flavor that he tastes is in the will to receive or the will to bestow?

R. From the calculations he makes when the Creator agrees with his calculation.

S. And it's something that can be understood. How can this be understood? Is this a scrutiny that is constantly done?

R. That’s his feeling, yes. 

9. S. (44:49) How can a person rise above the negative thoughts during the study?

R. First of all understand that this is what the upper system is sending him, the Creator, and that it is in order for him to cleanse himself from all the disturbances by coming closer more and more to the actions that he is told to do. But the confusion, these calculations, various other disturbances that’s always there. Specifically now when he's starting to learn practically what it means to be in Lishma and Lo Lishma and how to come closer to Lishma, this will awaken in us more and more. And here a person needs to be extremely tenacious, not to disconnect from what he learned, what he is being taught now and explained now and what the society is saying, these are the conditions for the transition between the two worlds; between Lo Lishma and Lishma.

10. S. (46:50) It says you need to take part of his day and work in Lishma. Do we need to set times within the ten, together, that we try and work for Lishma and to increase it more and more every time?

R. For the time being we have to do it all the time, whenever each one of us is capable of doing it.

11. S. (47:28) Do we need to see who is activating us?

R. No.

S. What is true happiness? What do we need to be joyful of?

R. To rejoice because we know who we are working for, what are we approaching and that we are all each time getting closer to the purpose of creation.

12. S. (48:20) Working forcefully, is that the difference between working in reason and above reason?

R. Yes.

13. S. (48:37) It says that the fact that he wants to reach Lishma he needs to dedicate part of his day to work in Lo Lishma and part for work in Lishma. What does it mean in the period of Lo Lishma working for Lishma, for the Creator’s sake?

R. We might talk about it in the next lesson. I don't think we can get into it now.

14. S. (49:10) I heard that the person needs to be very stubborn, in what?

R. In what? In wanting to be in such a state where he understands, sees, feels and enters into faith above reason. A person is being dropped, he is being confused, they do a lot of things to him; but nevertheless he comes back again and again and he wants to enter it. Because here it’s such a transition that a person doesn't know where one edge starts and where he ends up.

15. S. (50:07) How can we start working without the ego for the Creator’s sake if our Nature is always opposite that desire?

R. We are doing this transition with the help of the reforming Light.

16. S. What is that feeling that needs to be in the spiritual work?

R. We cannot speak of a feeling; whoever feels feels and whatever he feels, he feels.

17. S. (50:46) How to transition from work in order to receive to work in order to bestow, how to demand to be bestowing and not simply for honor?

R. This all depends on the Kelim, vessels that are revealed and we need to understand the essence of these vessels; what we had and what we wish to have?

18. S. (51:26) How does the transition between the burden of the ox, to a state that he’s working in joy?

R. This is the sole devotion. It is The greatness of the Host. we attain it, we attain it.

19. S. (51:58) What is our burden and what holds us that we will not be able to escape?

R. The Creator. The Creator is keeping us in such a way that we cannot escape and our burden is that we cannot come out from under the rule of this Force that is keeping us there; It is a certain illumination from above that does not let us run away.

20. S. (52:42) Moses says to the Creator that it would be better if the Torah would have been given by Rabbi Akiva and not by himself. What quality is there in the Rabbi Akiva that he says that he is more suitable?

R. I think devotion. Although Moses is called a loyal servant, Rabbi Akiva with his specific faith he came to a state where,,,who am I that I can say anything about them, but it seems that this is how each one feels the other. 

21. S. (53:45) I wanted to ask about the above reason. it turns out that the work starts only while a person begins to accept the faith above reason and until that moment he has no Torah or nothing?

R. There is the effort of the person who wants to get into it.

S. So, where does the person bring faith above reason from?

R. It is in illumination from above, to whom it comes to it comes to him, and to whom it doesn't it doesn't. It is not inside a person; Inside a person there are certain preparations for it. Perhaps his heart wishes to reach it but not more than that.

S. What is considered Torah?

R. Torah is typically the Light that feels all of the reality.

S. Why is it attainable in reason, as he writes?

R. After a person establishes adequate Kelim according to that the Light and fills them up then the person feels them, those lights.

S. He writes that the Torah is attained within reason and you cannot attain Torah until you reach the state of Yashar Kel, straight to God.

R. Yes.

S. and that you cannot attain until you attain faith above reason. So how do you even enter the work, how do you enter above reason?

R. We have a connection with the surrounding rights. We can draw them near, we can bring them closer using our vessels, and that is how we move closer. Here, we need to say that, it’s  more important for the person to be present. To try to be present as if it is written, ‘anything but leave’. That is the main thing; as much as he can make the effort to remain on the path although he is not advancing, maybe he is, but rather he is holding himself from falling off the path, from getting off of it, that is in his hands and yes, we hold on to that all the time.

S. And what is a person present? What does it mean to be present?

R. That is what he says, ‘either connection or death’. That he must build an environment for himself and through the environment to keep himself on the path, and later The Creator is Great.

S. So, how to work with it, the article is giving you a direction opposite than what you knew up to now?

R. Why?

S. Because up to today, you work within reason, with society and there are lights that influence us, and at the end you are rewarded with faith above reason if the Creator wants He will give it to you, and then you start entering into the real work, that you work in Torah within reason.

R. And how was it before?

S. It was the opposite?

R. What do you mean the opposite?

S. First of all you work because you want the light to influence you. You engaged in the Torah in order to reach a state that you are above reason, above reason is where we wanted to reach and that is in Lishma, that is where we want to reach. And now It all starts from here?

R. We are constantly trying to come close to the Creator, The Torah, the group in which through it we attain the Creator in the Torah. This is what we have ahead of us.

S. How do you make sure that you do not deviate from the path?

R. Only through study in the correct environment. and the questions that we discover during the study and the answers that we get from the study. What do we have other than that? and our prayers of course, that we raise our MAN to the Creator and we expect Him to answer us. We feel ourselves, we feel as if our path is throwing us out, dropping us down and raising us again and dropping us and it lifts us up; that is the path we have to get used to, and accept this way that, there's no righteous in the land that did good before sinning first. That is what we do each time. I would see it on Rabash and a few other people of attainment, down to the last moment they were going through such states. Down to the last moment, although they were in entertainment and in Lishma and in contact with the upper Force, nevertheless they had ascents and descents that continued.

22. S. (01:01:10) Yesterday we heard your talk where you said a very sharp sentence, after a person leaves all that he remains is the work that he did in the ten, the connection that he built in the tent?

R. Yes, what was so harsh, where can we perform spiritual work?

S. So, exactly that is what I wanted to ask about. We also learned that everything that remains at the end of the process is all of the work that we do above reason, to reach bestowal? 

R. Either connection or death. Either society or death. 

S. Can you connect these two things for us, because in my mind…? 

R. All the work has to be in the ten. and the direction that the ten is going through is working on the ten is to reach such a connection that they fulfill all of the deficiencies that the Creator’s revealing.

S. But working in the ten with connections with friends in many cases looks like corporal work in many many cases. In reason, we work, we try to connect, we support the friends, we pray for them?

R. Try to find spiritual discernment in it.

S. What does it mean? We are getting together soon to work on connection between us. If a friend needs help we pray to him. How is that connected to faith above reason, I don't see a connection here to faith above reason, it seems very much within reason?

R. No. Your attitude towards the friend is not above reason?

S. In my mind it does not connect?

R. I have to love them. I have to reach an adhesion with them, not only with this friend but with all the friends. Without it, I will not know how to connect to the Creator. I do not have a vessel that the Creator can fill and correct. So it turns out that without the connection between us we are not able to do anything.

S. So, all the efforts that we do to connect, these daily things that we do?

R. It's not a daily action. These are spiritual actions. If not for spirituality I would never connect to these people, yes? 

23. S. (01:04:00) To continue, we are in the same ten for the last four years, and someone that you are with so frequently, I don't know with all the friends in the ten, but with some friends you can be friends naturally. Is that a problem?

R. It is possible that yes. We wish to be connected in the ten because we are building a spiritual system, the upper Light can appear, The Creator. Not because it has to do with what each had before, a society, a group.

S. We're like men, we like toys and games and we are attracted to it. Suddenly they are going to be going to be common ground slightly on the other side?

R. It's more difficult for men, it's easier for women; because they have the system where they have to give birth and develop the next generation and take care of it, so their inner mechanism is closer to the system of Creation.

S. That's the point that I want to reach, that this point in ten won’t let us fall into…?

R. That was said to Abraham from the Creator: listen to what Sarah is telling you. If you listen to what your wife is telling you, your wife specifically, not some other woman, or any woman. Your wife if you listen to her, by that, you will come closer to the right action.

S. So, what do we want to give birth to in the ten? The woman wants to give birth?

R. That is her main role.

S. So what do we need to give birth in the ten, that brings us to that sharpness?

R. Neshama, a Soul. We wish to connect under such conditions whereby the soul, the Creator will clothe in us; the clothing of the upper Light, the Creator in a person is called a Soul. This is what we want to happen.

24. S. (01:07:03) He says in the article about the burden to the ox and what the ox wants to do is to remove the burden he does not have the joy, when can we in the ten transition from doing everything forcefully to transition to a state where everything is done from joy?

R. when we start respecting the coercion and we do not want to get rid of it; then we stop feeling it as coercion.

S. We need to talk about it between us or is it inner discernment of each and every one?

R. You, you can talk about it. You can talk about it, it's ok. I'm willing to remain in this work all the time and I understand that it is pressuring me, it’s restricting me on the one hand; and on the other hand I understand that without this restriction, without this pressure I will not be able to grow up and relate myself to the upper system, to the Creator. And to be this way, ‘as an ox to the burden and donkey to the load’, where I feel myself in agreement with Him, and ready for this work.

25. S. (01:08:44) I have a question about advise that he gives here, i think, therefore every person wants to reach Lishma for the Creator’s sake, he needs to take time part of his work day, in other words in his Lo Lishma, and begin to work in Lishma. 

Can you help to understand this correctly, what is he writing about here?

R. Please repeat.

S. Repeating: “Therefore every person that wants to reach Lishma, needs to take part of the time part of his work day meaning his Lo Lishma, and begin to work in Lishma”?

R. Yes?

S. So, how to treat this advice?

R. The way you understand it, as much as you understand, that's what you should do.

S. But all the work is in the ten. If I don't understand correctly what is written here and how to relate to this advice how can I do it in the ten? A person, let's say is 10 hours in Lo Lishma or 24 hours, how can you take half an hour and decide that this will be for the Creator's sake? I don't understand what is written here. That is the question.

R. So with this question start learning what we have learned, go over the material and listen to what is talking about.

S. And he continues, that he takes some of his time that he dedicated for Torah and working not for the Creator’s sake. for example he takes half an hour a day and starts thinking, maybe it’s worth it to work for Lishma, how a person can imagine and implement it, half an hour by the clock he will sit and think? That’s it, only about that? What is the best way to implement this advice?

R. Think. Think.

S. Okay. And he needs to determine by himself   the importance of the Creator, how can a person after all the discernments he had in the article? He gives an answer here that is why a person needs to determine himself the importance of the Creator. How can the person do it?

R. He needs to think. Think about it.

26. S. (01:11:44) How to combine the work in the heart and that everything needs to be in the ten, to avoid it being some kind of an imagination or something?

R. Try to bring the friends closer into the heart, feel that they are inside your heart, and more and more until you think about them and truly feel them as parts of your own heart.

S. So, how much can we use the imagination and to ask that this imagination will be realized?

R. Don't worry about it. Use it. In order to bring the friends into your heart, use that. Use that and it will be alright.

27. S. (01:12:23) This article gives us a feeling of sorrow for what we lack. The question is  what is the right thing to do?

R. When we don't know what to do, we pray; we collect everyone, we assemble them, we connect them and then we raise a prayer, a request to the Creator. 

Do it and then tell us what you attained.

28. S. (01:13:31) How can we prepare for these questions when they come, of who and what the question that the person doesn't have an answer to?

R. According to those questions that’s awakened in us, we can tell what state we are in, so it is good that they are awakened. Without them we would not know where we are and who we are and how to aim ourselves.

S. These questions can confuse you and…?

R. No. No. No. Actually not. These questions typically bring you to decisions, deficiencies, to something that you get to scrutinize.

S. It is written in the article that Moses asked the Creator and the Creator answered him, ‘be quiet! Such was my thoughts’? What does it mean?

R. That these are things that you have to accept. You take them in a way that the Creator created them and He understands from the end of the path that these things are necessary; and a man should accept and by that advance, specifically through them. It's like trying to explain to a child what we’re demanding of him, that he might reveal and know about it only 15-20 years from now.

29. S. (01:15:22) If He told him to be quiet Moses so why does he continue to ask? What should we learn from this?

R. You can keep asking. But there is also an answer in that still; that if man remains silent and keeps going in his work so he already starts getting answers from the next degree.

S. I don't understand, he told him to be quiet but he continued, he's supposed to listen to the reason of the Upper, it sounds like he’s not listening to Him?

R. We’ll scrutinize it.

30. S. (01:16:13) We use our corporality in order to awaken the spiritual connection. For example it happens that a friend has a certain distress so  we can help him, let's say we're helping with food, etc. How do these actions, how as a ten, what the intention should be there that these corporeal actions, this corporal help will correctly awaken the spiritual connection?

R. We need to do it in such an intention that the friend or whoever accepts it will understand that our purpose is to connect together and through the connection to reach that final solution.

S. I took an extreme example, even if I bring a pencil to the friend, It's the help that we seemingly use in the corporeal matter. So when I do this action, do I need the friend to also be in the same opinion that it's for the sake of the connection and he also wants it in the same way?

R. Yes, yes.

31. S. (01:17:55) Torah are like sentences or judgments. I don't understand exactly what the sentences or judgments are?

R. There is a sentence that is part of the language, part of the text, from one point to another point, that is called a sentence. There is a sentence that is,law and judgment, which is Din, judgment. Well?

S. So, what is the difference between the Torah and Commandments, Mishpatim, Dinim and Mitzvot, commandments?

R. Torah again, it depends in what way we are speaking here? Torah, it's called, laws the general law of all of reality that we don't even know what it is; it is all the Worlds, all of our universe, everything all together is called Torah. That system is called the Torah. What the upper light, The Creator with His bestowal conducting everything.

S. I heard that the above reason it's the laws are the rules and Torah is the judgments, the sentences in the articles. What is the difference between the judgments, Dinim and above reason in the state of Lo Lishma we work in coercion. I heard that if we receive coercion then at last it’ll be such a reward that we will not feel it as a correction. I heard your answer that we would not feel the burden, if we accept the coercion we will not feel it as coercion?

R. Yes.

S. So, the judgments from above will finally be as mercy.

R. Yes. That is right. With our response we can correct them and feel them as mercy and not as judgment.