Parashat Noah (Torah)

Parashat Noah - Selected Excerpts from the Sources, #3

Reader (00:01 - 1:32) 3. Rabash. Assorted Notes. Article 342. “Noah Was a Righteous Man”

“Noah walked with God,” meaning that when the Creator is revealed to a person, when he begins to feel the existence of the Creator, he has no choice but to annul as a candle before a torch. At that time, he is unimpressed by what he hears from his contemporaries because they all annul before the light of the Creator.

According to the above, it follows that “whole” comes after he overcomes in practice. At that time, his wholeness comes to complement all the flaws he had before. This is as Baal HaSulam said, “Tamim [whole] has the letters of Tav-Mayim [Tav-water], which is only on one who knows how to deceive himself and sees the truth as his eyes see it, yet still accepts everything in wholeness.” This is called “faith above reason.”

59. R. This means look at the degree that we are talking about that Noach, here he was the Ish Tamim, a whole person, a righteous man it is a very high degree he is annulling before the Creator in complete faith above reason and there is nothing that he is missing here this is why he is walking before God.

Reader (2:10 - 4:06) 4. Rabash. Article 5 (1991) “What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?

“Noah was a righteous man, complete in his generations,” that there should be praise here, as well as condemnation, and both are true. In other words, if it is written, “in his generations,” in plural form, it means that the generation divided into several intervals. Hence, there are many generations. This is possible when during the work he had ups and downs; hence, they divided into several generations.

It follows that the time of descent is considered a condemnation, as he says in the Sulam [Ladder commentary on The Zohar], that sometimes we come to a state of “pondering the beginning.” There is no worse condemnation than this. It follows that condemnations pertain to the descents. Also, there are praises, meaning the time of ascents. It is praise because then he has connection with the Kedusha [holiness].

“Complete” means that all the generations have become wholeness, which is called “complete.” In other words, he has been rewarded with the end of correction, meaning that they have completed the correction of the vessels of reception to receive in order to bestow. It follows that the proliferation of generations, where there were intervals in between, meaning descents, have been corrected and he became complete in his generation. This is the meaning of condemning and praising, and both are true, and both become one matter, called “complete in his generations.”

60. R. On what hand in his generation on the other hand it's always and then he says how does it combine together.

61. S. (4:21) About whole, the word Tamim, here it says this is the final correction, does this mean that Noach I worked with the Creator face to face?

R. First of all Noach is not a human, it is a quality, the Torah tells us about forces, upper forces not about people, not about people in flesh we're not learning history here, that is why we have to understand that such a phenomenon called Noach is in the foundation of the system that the Creator is establishing towards us. Part of the system that behaves in such a way towards us is called Noach. Like part of the system or the entire system that is revealed in such a way is called Mabul, flood, and it is not people, we're not talking history here, here we are speaking about upper forces that are being established towards us from the upper Force.

62. S. (6:00) What is a generation in spirituality and what is the end of a generation?

R. A generation we can see I think Baal Hasulam in one of the books, he says that generation means a process of the expansion and the departing of the light towards a certain structure, that is called a generation.

63. S. (6:43) What does it mean that Noach was before Abraham and how can such a quality become before Abraham and being the final corrections?

R. What is the problem with Abraham?

S. Abraham is the quality of Chesed and later the lines come.

R. Of course, this is the forces of nature that are revealed in such a way and later maybe to us it seems that it is humans in this world but it is not like that, if you will go to that place where Babylon used to be, so you will see that Abrahams grave is there. But we are speaking about forces that escort these bodies or the bodies exist, but the force is something else.

S. From the perspective of the force what is it?

R. It is a spiritual force of course, the one that comes earlier is closer to the root this is why Noach is a higher root than Abraham. Abraham is already part of the corrections, it already has flaws, it comes from idol worshipping.

S. So what is the generations of Noach, if he didn't have the flaws that were revealed in the time of Abraham?

R. It is from above down where the expansion of the light in the vessel but light builds the vessel gradually until it builds it and puts it in the will to receive as we say Mitzraim, the shatterings and then into a mixture here and we discovered the Kli after all of these preparations, everything that came before us, our preparations for the correction that way now can from down to above start ascending and that everything came before was from above downward until the last generation. It's like in four phases the Malchut starts responding and building herself according to the Keter and this is how we are today. We are the first generation of the last generation, meaning we are the first stage of corrections from below upwards and before that there weren't any corrections from above downwards, there were shattering, there were exiled and preparations for this, now we are discovering ourselves at the peak of the lowness and we have to start rising until the Lord your God.

64. S. (9:55) Tell us please what is bad about he descent is what we learned in TES, is about the change of the vessels?

R. There is nothing good in the descent, the good thing is after you feel it's you can relate to it correctly that it came for the purpose of an ascent but the descent itself no, it is written not them and not the reward. But when you take your will to receive in the correct way and invert it in order to bestow that yes, that is already a good result of the shatterings of the descents then you adhere to the Creator who made all these preparations before you.

65. S. (10:54) In the previous exercise he writes about the quality....

R. That even though it seems you have to do such and such according to my reason I don't do it according to my head but according to what the Kabbalists tell me I should do it is like a child, he wants to do this but let's say if he would do this he still does the opposite, of what the adults tell him, how much would he gain if he would do that?

S. In our work in the ten?

R. But I know what the Creator wants if I had annul myself towards the ten I think I get the reason of the ten but I actually get the reason of the Creator after I annul myself, before the ten I reach the internality which is there and that is the Creator that is why it is written that he is concealed in the ten or that he stands behind the friends.

Reader (12:13 - 13:41) Excerpt 5. Rabash. Article 4 (1985) These Are the Generations of Noah

The vessels of bestowal are called, “God walked with Noah,” meaning that in a place of vessels of bestowal, it was possible to walk in holiness, meaning vessels of bestowal that relate to the Creator, which are vessels of bestowal. This is called, “Noah needed assistance to support him,” since the upper one gives the vessels of bestowal, which is regarded as Noah needing assistance to support him.

This means that the upper one awakens him to work, called “awakening from above,” as it is written in The Study of the Ten Sefirot (part 9, p 735, item 6, and in Ohr Pnimi): “However, in the beginning, in the first time, the MAN that were not by ZON in AVI went up, and then the ZON were made of those MAN. After ZON were established, they raised MAN a second time. Once he has the vessels of bestowal, which he acquired through awakening from above, which is called, ‘Noah needed assistance to support him,’ which comes from the upper one, and this was the degree of Noah.”

66. R. That's already a bit more complicated because we're speaking about when we can truly use these vessels which is after we get a descent or an ascent, read it again.

Reader reads again (14:01 - 15:34)

67. S. If it is not MAN how did they raise it?

R. There is an ascent on behalf of the lower one, the first time it happens from the upper one the second time it is demanded from the lower one to do it. We learned this in TES, there is an awakening from above and from below.

Reader (16:15 - 17:30) Excerpt 6. RABASH, Article No. 5 (1991), What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?

“These are the generations [offspring] of Noah; Noah was a righteous man.” Why does it not mention the names of the sons, Shem, Ham, and Yaphet, but rather “These are the generations [offspring] of Noah; Noah was a righteous man”? It is to teach you that the offspring of the righteous are primarily good deeds.

We should understand if saying that the offspring of the righteous are good deeds, is this information for other people to know or is it something that the righteous themselves should know? It is known that in the work, we learn everything within one person. It follows that the rest of the people having to know that the offspring of the righteous are good deeds is also in the same body. That is, the righteous himself should know that his offspring should be good deeds.

Reader reads again (17:34 - 18:44)

68. S. If the rest of the people or the righteous should know if he's righteous it is clear he should know that he has to do good deeds isn't it?

R. No, he doesn't have to know, does he have to know that he did a good deed? Here again it is faith above reason, that all of the portions in the Torah you can say that about them, should a person get a clear answer that he did a good deed? Should he advance on the path according to what can he check that he is advancing?

S. So, can you explain the answer, because usually we understand that we should know and here he writes that we shouldn't?

R. But if I don't know how to advance how can I take the right steps ahead? How do I get a sign that I did something right that it won't be a reward, it will just be a sign that I am advancing, do I have to know that or not?

S. Usually we learn that we should know?

R. So, if I don't know if all of my actions are without any a more without any calculation.

S. It's faith above reason isn't it

R. Faith above reason doesn't mean I'm not doing any calculations, specifically I have to make calculations and to be persistent about it, I specifically have to do them in the faith above reason, meaning also in the force of Malchut and also in the force of Binah and from both of them I can put together a system that in this system I advance. What do you make an idiot of me?

S. Can you give us a concrete example?

R. I can't, I can't explain it to you you have two systems, a system of bestowal and a system of reception and faith above reason is that you use these two systems completely and you don't erase any of them and it is not that you say I don't care I'm just going to do it, how can you do it in on what account? Without any account or calculation? So, only an insane person can do that.

S. You started the lesson saying we have to scrutinize with the Creator wants, not what I want.

R. Right, but how do we know, how do we know, if I have my own desire why did the Creator create a will to receive, because with its help we can understand the Creator himself. That without the will to receive I can't research, know or grasp the Creator.

S. If I may ask, I think a friend asked about dissemination so after doing an action of dissemination how do you know if the offspring are good deeds?

R. I don't know I'm speaking about something else, I'm lying in bed, I don't want to wake up to the morning lesson, do you know such a thing?

S. Sure.

R. Sure what is sure?

S. The feeling.

R. That you know and that you don't want to get up, that's nature, now you calculate, how do you get up? As much as you need to appreciate the Creator, the Creator, not shame, not that it won't be unpleasant and how can I do it, they will start calling me, no. The calculation is with the Creator, what do you do in order to wake up only in order to do what the Creator is expecting of you. So, you need your will to receive, that is clear, you need to get the forces of bestowal from the Creator, that is clear. You need to equalize between them and decide what is more important and what isn't, to perform actions and only then you perform an action called faith above reason. Meaning in faith above reason you have two systems not an egoistic small system that we have and also not a big system of the upper one, because you're not an angel. Do you connect between these two systems, that is the big benefit that we have in faith above reason.

69. S. (23:48) It says that Noah was Tamim, whole, the more a person makes himself small the more the Creator can work through him?

R. To the extent that you annul towards the ten, the Creator can take care of you.

70. S. (24:13) Are the sons, Shem, Ham, Yaphet three kinds of good deeds?

R. Yes but we will learn about it is not simple, you know what happened between them.

71. S. (24:34) We have a friend in our ten that works in a hospital and now he is sick so today we're going to meet and we're going together and pray for his health, what do you recommend that we should do during this gathering?

R. We have a few friends around the world, we have to know that they are there and that we need to think of them and Moscow, the situation got much better and I'm happy about that, I'm in contact with them and please write us. If someone is sick that has Corona, it is worth it that we all know about it and we all think about them let's also before the lesson say a few words about it the names in the countries that they're from but just the Coronavirus. and that also our studies will be devoted to taking care of them.

72. S. (26:13) About what we read in the last verse can you explain that in the work it is all done in one man?

R. There is no more than one man either you depicted as Adam HaRishon or you think of yourself that only you are that Adam and the rest is what seems to you that there is a lot of images, that if you connect to them so you become that whole Adam, but there is no more than one Adam, the rest is just an illusion. To the extent that we don't let our will to receive confuse us so we observe reality in a more concentrated manner and you see that there is only one man and that is me and in me, I include all of reality.

S. So, the whole Torah was written about the whole correction of one man?

R. Yes, no more than that.

S. We have to experience all the states that are written?

R. Yes, just like that the whole world exists to serve me and made to serve my maker. It just seems to us now that there is like this big confusion, but it all settles very well, it comes from perception of reality.

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