Morning Lesson March 30, 2021

Transcription

is made from simultaneous translation which leaves possibility for differences from audio.

1. Rav’s Introduction: We have here two small topic the leap or the jump of Nachshon and the splitting of the Red Sea these are interesting things as first of all they come suddenly to a person who for a long time in the relationship of the disturbances and his overcoming on top of them, his making efforts in trying to prepare himself to disconnect from his will to receive until you use as much as possible what seems to be the desire to bestow. These things come to us according to the order of the degree meaning the will to receive grows and a person tries to overcome its with his will to bestow collecting all of the connections that he has with others like him and he wishes to rise above the authority of his ego and he sees sometimes a bit more and sometimes a bit less but somehow, he manages to work with it, succeeding. Whereas here when we come to a state during the Exodus from Egypt here, they feel that which appears before them is not according to the order of the degrees not according to the order of the actions, rather suddenly there is an ocean before them, a see a certain great limitation or restriction not certain what to do about it.

There is great fear and it is clear to them that you can't just enter the water, please conditions that they have that they never had before and are not searching how to overcome it is not going to help them to connect together or to be separate individually Nora for each one to overcome what they had before. This is a new method of overcoming, the quality called Nachshon and Aminidav awakens in a person who is ready to jump into the water, into the sea and when he does, he works with soul devotion, crying save me, God for the waters is up to my neck. That is what saved him taking him to the next degree taking him forward inside the Red Sea because by that he truly comes out of Egypt and crosses the boundary between Egypt and the desert of Sinai and that is how he advances. What's interesting here is that on the one hand a person has to decide that he is doing this action, a person has to carry out the action on one hand and on the other hand he says save me, turn into the Creator, this form of collaboration between the Creator and one person. Let us read about the jump of Nachshon.

Excerpt 261 (05:23 - 05:50)

2. R. All of man's qualities cannot help him. Only one quality did not exist before is showing itself. One of the qualities in the person awakens and is ready to carry out this action and this is a beautiful example for how if one quality is ready and willing and crying that the waters are up to its neck then afterwards everyone else receives the help and is saved from the evil waters of the sea. We will learn about this action. It is extremely rare but, occasionally, like the jump of Nachshon, it has to exist and it is what is taking a person forward.

Excerpt 262 (07:17 - 09:27) twice

3. S. (09:33) According to the excerpt, he writes that he yearns to work to attain the truth but he sees can't, at the same time he calls for help. What is the quality of Nachshon is it, this or the other one?

R. It's hard to explain because what awakens in a person, awakens and what does not, does not. This example is extremely sudden that the Torah portrays for us. There are other such examples but not as powerful that stand out as this one with Nachshon. We find ourselves many times in the process that appears to us, there's nothing that you can do -- there is no choice but to keep going and do something. Then suddenly out of despair, helplessness and weakness, misunderstanding, this general fog in your senses, your mind, your actions. Suddenly this inner push awakens from within where we understand that if we're not going to do this, we're just going to fall asleep. This is the form of Nachshon. We need to be aware of this to some extent, to know that it's going to happen that it is happening, that it is possible. That this awakens and we're not paying attention to it or we wish to suppress the inner push when it awakens. Then we have to understand that if we do not continue in this way we are not going to advance. Because the Creator truly invokes within us such form, such desires, thoughts, actions that are like jumping into the sea. There is no choice. Even though I can't see anything that can help me, everything is against me in my will to receive nevertheless I try to go a little higher with the force of faith above reason, to raise myself above my mind and feelings and to walk with my eyes shut. This way we will make it there is a state along the way that demands such an attitude.

S. Can we make it more precise? The cry out of Nachshon was not for faith in the Creator, he jumped without believing?

R. What does it mean that he doesn't believe in the Creator, why? You think that faith in the Creator is just sit and do nothing until the Creator does something? ‘Well, there's none else besides Him -- I don't need to do anything.’ In other words, there is action that is required from a person even though he can't see anything logical in front of him. Anything that he can do to be along the way is to take him towards the goal. Meaning the action is taking place by the person although from his perspective he can't see what to do or how to do it. He only takes the force of faith adding to it an activity, and action which is completely illogical. Then he jumps and makes it, it is a step forward. Passing over from one state to another. Where you don't rely on your intellect or your feelings all based upon what you have. Rather you're only going to adhere to the force of faith above reason. But you are doing it with intention. You are going to be in the force of bestowal even though it goes against your logic.

4. S. (15:23) Why is it shown Nachshon and not Moses jumping into the sea?

R. Moses faces the force of Bina in a person and it is only drawn forward, it's an adhesion to the Creator shining to us from there and taking us, leading us, pulling us from the will to receive. Whereas to make such leaps like in faith above reason we see that for this we need another force, a different kind of force. With the qualities of reception and the qualities of bestowal, these two qualities that are before us in all of reality, there are many modes, many details in each quality. One of them is Nachshon who belongs to the force of Bina, bestowal, but in such a way that it is removed from the will to receive and he can work only according to the will to bestow. With Moses, this is not the case. He is connected to the people and incapable of such actions.

5. S. (17:04) I feel so helpless as I look forward to the force of truth. What should I do in this situation?

R. We say that during such states the correct action is to cleave to the group, to find the center of the group and anchor. Keep going with that. Just as Baal HaSulam writes to us in the articles, The Giving of the Torah, The Freedom, The Arvut.

6. S. (18:03) When Nachshon jumps he says, “help me Creator because the water has reached my neck or the soul. What does this mean?

R. In the force of reception and the force of bestowal there are extreme states that might be dangerous for the existence of the created being. We cannot be in the force of bestowal in the pure force of bestowal, 100%. Because this is the quality of the Creator. This is why it is written “no one shall see me and live.” Meaning the created being cannot come to a state where he knows the Creator openly in His complete, visible form because there has to be a will to receive that is included in it. This is how it is with the force of bestowal that seemingly disconnects from the force of reception. Even when it's disconnected it's only called disconnected, that is, referred to as such. Seemingly the force of reception cannot disconnect from the force of bestow and this is easy for us to understand since when we work even in receiving, receiving, receiving we nevertheless do something to bestow, reluctantly. We don't understand, we’re not being aware of it. But it is happening otherwise we would not be able to even exist. There cannot be one force without another since the force of bestowal is the Creator only and there is none else besides Him and the force of reception emerges from the Creator, stems from it. This is why these two forces cannot be one without the other in the created being.

7. S. (20:37) How can we avoid being confused when Nachshon comes? When we are despaired, how can we notice this? You said we could be confused?

R. It depends on the source of despair. Here the despair is that he can't see any other solution for advancing as he is coming out of Egypt. Then it turns out that I can do this only by following this one quality, the quality of Bina, faith above reason. Then it happens but that’s what’s left for him to do, to go back to Egypt is death. To jump into the Red Sea is also death. What is possible is to choose from these two forms. One form with which he can be cleaved to the Creator and he jumps, and cries “help me because the water has reached my neck, my soul.” This is why on the other hand you can't say that the choice of Nachshon is not a choice. That it is simply a cry, a random act. Rather, from these two possibilities, he chooses the action, which is closest to the Creator, the most spiritual. To return to Egypt is worse than death and to move forward is impossible unless he grabs hold of the Creator. So here we can see that this process, this act, the Creator has arranged for him so he would cleave to the Creator in such a way that he was not able to cleave to Him before. Before there were many reasons why he needed to adhere to the Creator -- because of Pharaoh, because he needed to run away, because of fear, of the darkness but here there is only one thing, the water is reaching up to his soul. And this is what awakens him to adhere to the Creator in everything.

8. S. (23:57) The two excerpts we read today, in both of them it is essential to cry out to the Creator because the water reaches the neck or literally the throat, the soul because the load of the spiritual work is going to fall. How do we bring ourselves to this exact same state in the 10 when only the Creator can help? There is always an opportunity to do one more thing in the work. How do we reach this point?

R. It is true, it is so but we can't take the state that comes to us according to the order of degree to turn them into states that we are calling out, where we are jumping, and we imagine a helpless situation. The state will come although it is not yet here. We need to invest in the form of everything within your power to do, we should do. And then you will come to the state where we escaped from the will to receive which is not far from the jump to the Red Sea. It’s when a person with every desire and every action that he’s doing, he’s trying to come out of the will to receive, not take it into consideration. Not to be in it or relate to the friends or to life through his will to receive. This is escape from Egypt. And when we come to the Red Sea - that even more so, before the parting of the Red Sea, that’s the action of Nachshon

S. (26:04) If I may be more precise about it, there are states that come before Nachshon’s awakening?

R. There are many states that we go through and we feel them as very special, critical and acute states. We will come to them and it won't help you to just study about them. Just like the story we read about before, we’re reading it now. It's still not taking place in us. We are going through it now so that when it comes, we will then go through each stage. We see that the person once it to comes to him, he will feel it as terrible. Even in our life, right now, we have to sometimes make a decision or take action that seems to us to be very special, tragic, I might say, but we go through it. We have to relate to all of those things like a certain sequence of things that have to take place. The main thing is to get up, come to the lesson and study, go to work, again connect to the friends, get up again, go to the lesson and so on and so forth. Everything according to the order and within this order, you have the inner states like all of us are going through from time to time and date today. Don't jump as we say. The time will come for us to jump like Nachshon.

9. S. (28:26) Nachshon in the 10, is that specifically when in such critical states we take a step toward bestowal, connection?

R. Nachshon is easier to imagine as an inner force in a person. An individual, personal inner force that tells a person, “That it! I have to act although it goes against everything I know.” Many times, I worked against my reason but there was always some form of support from reason, from logic. Here is a transition between this world and the spiritual world. This is why there is a leap, here, a jump. We jump into the evil waters, hard waters, the waters of judgment and a person has to go for it.

10. S. (30:07) What does the name Nachshon symbolize?

R. I don't know, I never asked. It's not such a prevalent name in Israel but it is a name. I don't know, you should find out.

11. S. (30:48) When we read the excerpt there is a feeling that this time is now, that we have to hurry. And on the other hand, there is a feeling that there is time -- that whatever I can do now I can also do tomorrow. How do we make an atmosphere in the 10 to hurry?

R. This is only through each will help his friend. The more we advance we will have to discover that a person's individual state is determined only through his 10 and if the ten advances, I will advance accordingly and if not, then I won't because this is my soul, my vessel. There is no way for me to change much of anything, only to influence them, to connect with them and together we will advance.

12. S. (31:56) How can I know that I won't die when I jump, when I do this Nachshon jump?

R. You don't know. Even more so, if you were to do it with your thoughts or with a clear decision with your mind, your feelings, you know that you are going towards death. Don't you have such moments in life where you say even if I die. Here we are in the sea, in the transition, in the crossing between this world and the next This is why you have to decide. Do you wish to stay and remain in the will to receive or am I better off dead? Just as he says in the waters are up to my neck, or my soul, that's it. There is nothing to do about it. The waters are up to my soul and if in that I am going above reason, faith above reason, I am delivering myself to the upper force and although according to my mind, my intellect, feelings and I don't see any chance of advancing is because I'm going from the desire to receive to the desire to bestow. Then according to my will to receive I can certainly not see any opportunity to perform a logical action. If I jump into the water from the perspective of the will to bestow, there can't be any action on my part if I don't first jump in the sea. This is why this is a very special state. How can a person who is standing on the shore, on the one hand and he has to cross to the other side where the actions, there are in order to bestow, the force of Bina? and on the other hand, still standing in Egypt where all the actions are in order to receive from the side of the will to receive. How do we cross over? How to pass over?

Here is a problem and we will advance towards it once we escape it and move towards the Red Sea, we will talk about it, there will be many questions. We will see it in various articles by Rabash, not that many but there are a few where he is speaking of it. We have to portray it in our minds a little bit how it is happening. It is very good for the soul because by that, a person begins to understand the difference between Malchut and Bina and how we advance. But in truth there is no connection. There is no bridge between the desire to work in order to receive, Malchut, and the desire to work in order to bestow, Bina. Rather there has to be such a transition here between the two. There are many questions here since coming out of Egypt, it’s not like today where they have the Suez Canal and can stay on land. Why didn't they go straight from Sinai to the land of Israel? Rather, it is written that on purpose the Creator arranged for them to walk this way so that the two would not be so close. That they will come out of Egypt and gradually be able to adjust to the fact that they are coming out of it. When they come close to the Red Sea that is down below on the geographical map, seemingly. It turns out that they have no other choice but to cross the Red Sea.

13. S. (37:56) This feeling of being on fire and the weights the Creator has put on us are very well felt. How do we make this jump of taking faith above reason and leaping to find every time it seems we’re jumping we find out we're still on the seashore? How can we jump?

R. To jump means that a person decides that he is only going according to the force of faith. He disconnected himself from reason. It’s simply such an action.

S. But every time you get to this point you decide. In this decision you are taking the strength from the friends as well and all of a sudden something won't let you jump.

R. We need more time. It will happen. Just keep going.

14. S. (39:21) The transition to spirituality happened specifically through Nachshon? Moses is already in spirituality?

R. Yes.

S. Who inside of me takes this decision of walking above reason, that it is essential to jump?

R. The heart decides what I am doing. The main thing is the heart.

15. S. (40:27) What does a person who misses the chance do, will it come back?

R. It will come back, not to worry, just keep going. Not all at once will a person jump into the Red Sea but he will eventually.

16. S. (40:52) What is the jump itself? Is it a strong decision to stop living for myself?

R. Yes.

17. S. (41:10) It is not really clear: the distance in the qualities between the exodus from Egypt and the transition through the Red Sea. It is said that the freedom from the will to receive is coming out of Egypt, so what is this distance?

R. in order to move away from the will to receive, not to be completely immersed in it and to advance, somehow to a small extent towards the will to bestow, for this we need efforts, actions and time which means that we are not taking the near route but the far route. This is how it is written.

18. S. (42:11) Moses brought the people to the edge of the Red Sea because he knew in advance that one of the people (Nachshon) had the Reshimot acting and the Red Sea would part, is that so?

R. I don't know, it doesn't say this and no one speaks this way. But rather we walk with the force of faith as much as possible.

19. S. (42:58) What is the meaning of the Red Sea?

R. The Red Sea, Yam Sof is the boundary between in order to receive and in order to bestow. Where you cross it and you begin to advance toward bestowal. The Red Sea is a sea of course this is clear. And the word ‘Sof’ in Hebrew is like the word, soph, the end, the boundary.

20. S. (43:44) Is it the person who jumps into the Red Sea or the 10? It’s hard to understand how a 10 does this.

R. We’re going to come to it and work on it. For the time being, it’s not clear to us. We just started this topic; we’re not going to learn it in depth. Rather it will have to be clarified to us from the states that we are going through.

21. S. (44:22) In the beginning of the lesson, even before that state of Nachshon, a person examines every desire where he doesn't want to be in Egypt, can Egypt. Can you understand what this examination is?

R. We will go through that practically having to check if we have such desires or not, are we all coming out of Egypt as it says, as it is written that we will leave nothing in Egypt below the Parsa we will bring everything up above the Parsa.

22. S. (45:05) Why doesn't Nachshon cling to the group and why did he jump independently into the sea?

R. He jumped independently to the city according to the story there awakens in a person such a discernment where he says I'm not going back no matter what, I'm not going back to Egypt. I'm not going back. That is all I have is what is before me and I'm going for this. We will do this. We will learn about it because this is where the host a Pharaoh is coming and closing in and the people that are holding the nation of Israel from escaping from Israel are called the mixed multitude we will read about again. All of those who interfere with the Exodus from Egypt and that they need to be there because if not for such disturbances there would be no jump into the Red Sea, we would not be able to cross the Red Sea but remain on the shore not being able to pass over. To pass over from the lower world to the upper World from in order to receive to in order to bestow can only happen absent-mindedly so to speak, jumping. It is all of these circumstances which help those who wish to cross this boundary. He who wishes should pass where he has this fear of all sides and pressure from behind that is pulling him back and everything which is ahead of him is death in these evil waters. It is the song of the sea.

S. We are discussing the morning lesson and what we went through as a 10. We have two 20-minute meetings where we read an excerpt and discuss it. We don't have time to discuss what we went through in the morning lesson.

R. What is the excerpt?

S. The excerpt is from the morning lesson.

R. So choose two or three excerpts reading and discussing but make certain it belongs to the topic we're going through.

23. S. (48:31) How does this quality of induction help shift the 10’s faith above reason?

R. Unless its quality speaks in a person, he won't be able to disconnect from working in the will to receive and to start to work in the will to bestow. He is severing the line between the two worlds between the lower and the upper world. It has to happen we just have to learn about it coming close to it to learn about how this should happen but it is clear conceptually, logically that there has to be an act here which is above reason above our intellects not according to the order of the degree. What kind of jump can it be from between states from Malchut to Bina, look how it's not according to the order of degree?

24. S. (50:12) Is the jump into the Red Sea a decision or life pushes us and we're not left another option?

R. It is only according to a person's decision as he has to decide that he is going for it, life or death doesn't matter as long as he doesn't stay inside the will to receive in such a recognition of the evil of the will to receive that I am better off dead as we say. This is what he is saying since the water has reached my soul but together with that, he is crying to save me oh Lord, oh God, clear? Save me, he turns to the Creator save me because the waters are up to my soul meaning it is not simply jumping in and whatever maybe he is delivering himself through such action to the Creator. Clearly to me it's not about the sea or any geography, such conditions we paint for ourselves of how this guy jumps into the sea and cries and calls out, rather the person who finds himself in this position wherever he is.

25. S. (52:35) I'm happy we have reached this state Nachshon, the question is about the preparation. We start at 2:15 in the 10 we have reached a feeling and sensation that we have read the excerpts, most of the ten knows what Nachshon means, how can we pass a feeling to all of the 10 so they will all feel the state of Nachshon?

R. Do it, keep going. This is a point you should insist upon the point of decision.

S. With your permission it's not that we are, it is just a feeling that most of the 10 that we are in this state.

R. Good luck to you.

26. S. (54:03) Must we always have the feeling in this situation a better being dead than alive, like a burning tower that people are jumping off of?

R. A person has to feel that he is at a point of decision, a decisive moment, many times we feel this is one of the most important points.

27. S. (54:40) In the state that is described when behind there are the Egyptians and before you have to see how he gets the faith that someone can help, where does the faith come from?

R. how can there be faith in the Creator, if not from a state that there is death behind, death in front and all that’s left is to call out to the heavens. Do you have any other situation you can imagine, that better for inspiring this plea to the Creator?

Excerpt 263 (56:05 - 57:48) Read twice.

28. R. They feel that of all the sides, on the outside above and below all the forces of nature are against him, why? Because only in this way can they scrutinize that it's only the Creator, none else besides him as only he is capable of helping them and this is why the cry was real. This is clear right? Meaning we have to bring ourselves to a state called standing on the shore. There is nothing before us, nothing behind us and only in this way can we depend upon the heavens.

29. S. (59:10) What does the sea represent in the wisdom of Kabbalah? Coming to the sea of Sof, end, the end of what, of Pharaoh?

R. The end of the rule of Pharaoh. That's why it's called the Red Sea or Yam Sof, from the word Sof - end. We're going to learn here how the kabbalists explain it as it is a boundary between the rule of Pharaoh, which is the will to receive, the egoistic desire in a person and the land of Israel the desire to bestow that begins to appear in a person.

30. S. (01:00:15) The state of Nachshon behind is spiritual death and in front an egoistic death?

R. We will scrutinize this. It’s death on all sides. The creator doesn't help us we are doomed and conclude our existence with that, both the will to receive and the will to bestow. We cannot continue in any other way. We depend upon the Creator 100%, having nothing left of Egypt and nothing left of Israel but only the point where we are between Egypt and Israel. We are standing on this point and there is no further development. We come back to the true state. There is room for calling out, crying out and only for that.

31. S. (01:01:41) What is this state in the 10 of Israel standing before the sea?

R. That we don't know what to do. Before us there is a spiritual action, connection against all odds, meaning in faith above reason against all of the egoistic desires where I received nothing rational about it and when I am still standing in Egypt and I thought that I would be able to run away from there into better things, more comfortable and more exalted things. I see that I am still in Egypt where I consider the land of Israel how it appears to me from one end to another and here, we don't understand what to do. I want you to think about it more of what we are doing in the transition. When we were in Egypt it was clear that Pharaoh was better for us or worse towards us. The story somehow falls into the will to receive and how much we want to come out of the will to receive but we are still inside of it. That is clear. Whereas now we are in the transition to make this or not. Even a person who is in transition is thinking about his actions and he is asking himself that I am leaving behind my life and everything that I had before all that I have acquired in my will to receive that I felt and understood, it’s all because I lived within the framework of Pharaoh.

What's happening now, where should I go and how should I build myself, it turns out that a person is walking without knowing where or what as he does not have the Kelim for it, the qualities not knowing what he should build for himself as a result of all of those things, that now appear before him, this is the parting of the Red Sea. Meaning this is the state where we apply pressure to help you decide what Pharaoh is sending, what the Creator is sending well the Pharaoh is Creator and he is sending host of pharaoh and all of those who were left behind is called the mixed multitude they all stay behind and now they are following the nation of Israel who are fleeing Egypt and they wish to stop them, to hold them back from Crossing over. Do not let them pass means to kill them because they will remain in the will to receive in order to receive.

32. S. (01:06:15) When we start learning we learn immediately about this barrier but in these excerpts, it doesn't speak about this barrier, is this transition of the Red Sea this Nachsom, barrier or is this something that happens later?

R. Yes, it is the crossing of the barrier, Machsom. There is another reason that we will discuss crossing the boundary between Egypt and the Sinai. This is the crossing of the barrier. I just want to say that oftentimes we cross such barriers along the way of between Egypt and Sinai, inside Sinai within the processes of the receiving of the Torah and the realization of the Torah in the desert over the period of 40 years and the entering of the land of Israel is all transitions, Crossings, it's not a single transition once and for all.

33. S. (01:08:25) When you talk about the will to receive saying to leave Egypt, does that also mean to leave the desire, is that also something that's in the group that we learn about?

R. The will to receive when you think of yourself and not the other is what you have to leave behind in Egypt, the will to receive that you can use in order to bestow to the others you can take with you.

34. S. (01:09:48) Standing before the Red Sea is after that is the exit, the decision to run away in darkness and confusion. This process before the jump, is it part of the Exodus or does that complement the exit or is it a new stage?

R. This is the result of all the preceding stages of course.

35. S. (01:10:28) When you stand before the necessity to jump and Pharaoh applies pressure what should happen in the ten to be able to really jump?

R. In the ten you need to have the feeling of better off dead, as for things to not remain the way they were, either I must acquire the quality of Bestowal Bina in such a way or I am not coming back. That has to be there, such a decision in the group or at least in one person with the help of the group.

S. How in the ten to reach such a state to reach it.

R. Work on it more and more to reach it.

S. Is this state an accumulative process?

R. Yes, it is, it all comes as an accumulative process, y you have to talk about it not personally but what it says in the text that Rabash writes.

S. Can we specify about the scrutiny of how in the scrutiny of the 10 that you don't bring yourself into a state of despair and depression, saying that there's nothing behind and there's nothing before?

R. There's nothing before and behind. If humanity would look with smart eyes clearly ahead you would have understood that he went through dark days because it attained nothing thanks to it and nothing before it what we understand what we are talking about. This feeling lets us decide how to advance without looking back or looking forward just to look upwards towards the quality of bestowal. This is what we have to come to the force of bestowal and this will save us.

S. We say we never talk about negative things in the 10 but here it seems that we have to push ourselves into negativity saying I'm better off dead than alive.

R. We are still far off from far away from the parting of the Red Sea but gradually we will come to a state where we have no other choice but to do this. When we disseminate material to the general public, we're even there we wish to explain to them that we don't have any other choice but that we have to come to a state where we can't move forward the way it was and we don't want to be like that in the future. If it is still not felt it is a sign we haven't suffered enough in Egypt.

36. S. (01:15:00) Nachshon is a quality that develops the soul and every development is like the eye of the needle as a transition?

R. I'm not going to interpret the verses that you are coming up with but rather according to what Rabash is writing to us. If you want to get confused with the tip of the needle in things that are found within each state that is your business. Just don't bring to us such things ever. There is no such thing to be precise about it, why are you bringing up things that we haven't spoken about and are not connected here. This is how it seems to you. We don't need to confuse ourselves with your confusion. Don't do it. It will only confuse you and you will have to leave. It doesn't say anywhere what you mentioned so don't bring us such examples.

37. S. (01:16:33) The state before the Exodus from Egypt do, we reach it as a 10 together or is it an accumulative effort of one single person?

R. It depends on the 10 to the extent that they advance, every time and each and every step forward where I will feel more and more how each one wants to advance. He must discover his connection with the 10 more than how it was before this is the meaning of a step forward.

38. S. (01:17:20) Where does the despair come from this sentence of being better off dead than alive, resist out of our attempts to connect?

R. We are in despair in Egypt because we can't attain anything and we are ready to attain life outside of Egypt, this is a state of relative despair to some extent as there is no such thing in spirituality as complete despair. On the contrary from being despaired of using various means we now have the opportunity to turn to the Creator and all of those despairs are actually what point us upwards.

Excerpt 264 (01:18:36 - 01:21:06) read twice.

39. S. (01:21:09) How do I cry out to the Creator if I can't cry out for myself and also, I don't know my friend's deficiencies? I want to cry out for them so that they will cross the sea.

R. Try it by yourself it will certainly be an egoistic cry that's why it is not helpful. if you will cry from within the group it is certain that the other desires will be mixed in it as well and to that extent it would be beneficial. It is not recommended to turn to the Creator alone for yourself, as Rabash writes he who does it doesn't build anything but on the contrary he destroys it that is first of all. All of us need to turn then it is clear to us that everyone has to turn to the Creator who is common to everyone and what are we asking him to do? We are asking him for a connection so we will be able to turn to him and ask him inside of the connection for forces of bestowal between us and from us to him.

All of those things that will happen between us you can call them in general the Exodus from Egypt that exists between us. We are advancing towards the desert that exists between us, we are receiving the Torah that exists between us. This is how we advance until we come to such a state where we are all connected together beautifully in the best possible way in bestowal to one another. This is how we advance until we begin to feel with this force of bestowal that we are starting to see a new world not like us where you're able to see now a billion times bigger, a billion times infinity that is eternal and whole. We understand and we feel that we are there without any fatigue, without any form that we are advancing without any restrictions. We grasp, perceive and feel without any form of interference, disturbance it all depends upon the connection between us.

This is why what we discussed with you before we started the Passover, the Exodus and Pharaoh and Nachshon. All of this is found in the 10 when each state starts with complete separation of the 10 and ends with the complete connection in the 10. Where inside the 10 according to our states of connection we discover the upper force, the Creator. That is why it is difficult for you to understand how to discuss Egypt and all of the states that Rabash is talking about and what the Kabbalists are talking about so don’t look at that. Look at the 10 after all it is talking about the 10. That is what is important to us. What states that it is in although they tell us about various great things, the parting of the Red Sea, life and death and other things that we will learn about, the wars and so on. This is all found in the 10, Only one Partzuf that is undergoing all of these states.

40. S. (01:27:05) When we are in a state where there is nothing behind us or the light of Israel is before us, how do we hold on to the Creator to convince him to give us the vessels of bestowal rather than quieting the state down?

R. Talk to your friends and start clothing and everything with them.

41. S. (01:27:34) Rabash writes everything so perfectly but we still lack the emotions?

R. What is the question?

S. The problem is to get the emotions the inner yearning.

R. There are those stories, a state where we don’t have the explanations of Kabbalists where we don’t have an inner response to them from what I hear and there are those where I can begin to imagine something and there are those who make me happy, those who scare me .it all depends upon the preparation of a person as much as we discussed between us in the group. The more we do it the more it influences us. As it is written, I have learned a great deal from my teachers and more from my friends, and even more from my students. Have to talk constantly about what we are studying and we will be able to correctly locate everything within us.

42. S. (01:29:27) What does it mean that once the vessel of the bad is complete in the text?

There was a sentence in excerpt 264 by Rabash, where the vessel has been completed. What does that mean?

R. That all the bad was revealed in Egypt. That is why it was enough for them to run away from there. To rise to another degree where the evil that appears in Egypt is enough for them in order to run away from it. Later they have bad things in the desert and bad stuff in Israel which is part of the conquest of the land until the end of correction this bad is being corrected.

43. S. (01:30:46) It is written to stand and see the salvation of the Creator who will do the victory, seeing the salvation of the Creator's this within or above reason?

R. Faith above reason, you are asking correctly but still when I answer I don't see that you have a place to understand where to depict these questions.

44. S. (01:31:32) In what spiritual state must we be in order to be ready to jump into the Red Sea?

R. We talked about this a lot. When we need to depict to ourselves that a state like we had before that we can't go back and ahead of us can only be one thing that we want to get rid of and disconnect from in order to receive and with the cry to the Creator reach the state that we are connected to him, dependent upon him. That is what gives us the ability to enter the upper world.

45. S. (01:32:43) If I am still in Egypt how do I understand or see the work of the friends which is called the jump?

R. You can't see it and you don't receive it as everyone because each one faults in his own faults.

Excerpt 265 (01:37:02 - 01:38:48) twice

46. S. If the tearing of the Red Sea as we read before happens by the awakening of a prayer in a person out of the dead end that he is in.

R. The parting of the Red Sea is an awakening from above and only by the force from above can such a thing happen? This is called a miracle. There is a passage between the will to receive and the will to bestow for the great forces of nature and there is a passage between them that a person, man who is comprised of these two forces really not belonging to any one of those forces has a small will to receive how can he be in such a passage between those two big camps of Pharaoh and the Creator?

S. Do I understand correctly that the tearing of the sea is an open miracle not a result of our request and the Creator's answer, but even if we didn't ask the Creator would still be able to do this instantaneously?

R. If we have conditions according to the plan of creation obviously it happens the Creator is the software that is taking place by us.

47. S. (01:40:42) We feel that all the work is conditioned on either looking for pleasure or running away from pain even when we come to the morning lesson. What is true bestow upon the 10?

R. You said it nicely I run away from the batter I'm drawn to the good so what is true bestowal? True bestowal is not that I'm running from the evil or being drawn to the good but that I I'm going according to different principle that it is important for me to bestow important for me to see my results in the others, what I feel whether good or bad is not important for me right now as it is like a mother towards the baby who gets up and takes care of him and it doesn't matter to her what she feels about it the main thing is to take care of him. This is how we work.

48. S. (01:42:20) What does it mean and you will be silent?

R. You don't have to do anything. Just let the upper force and let the Creator work as we say. We have to devote ourselves in faith above reason we don't have to do any actions there except for the action of subjugation and devotion.

49. S. (01:43:17) Every year we go through Passover, why does it seem like this year we are going through Passover with a lot more scrutiny yet it is more difficult?

R. The fact that it is more scrutinized gives us a feeling it's more difficult. We don't have meals, we're not having all of the parties down here. We're not sending gifts to one another. We are really speaking about realization and the realization of Passover is the most difficult. It is coming out of the corporeal world to the spiritual world and we have reached a stage where we are truly in the burdening of the heart. Look at the people and how they feel as much as they are tired as much as they are confused even and that it is difficult for them to absorb this material. I am speaking about myself also as I have been sick all of these days. It is a state that is taking place like this. We are being worked upon by the upper lights that are hard and when they work on us and we are below them in a passage from state to state that is why it is difficult.

S. I just wanted to say in the 10 we extended the time of the meeting so we can scrutinize more everything is taken from the morning lesson and we say the things that you say and it is not simple that we insist.

R. Yes, because the Exodus from Egypt is the foundation to all the actions, this is why we need to receive in such a way. It’s good. It is very realistic. It is good for flourishing but as well you need to put in a difficult effort as it is written in this whole story. Such things are written and such actions and transitions. It goes up on a person in the 10 and everybody as we are a large organization. We never had such a Passover that was so difficult but along with that so practical. happy that it is this way even though it is really hard.

S. Yes, this is how I also feel. Another thing is what is the leap of Nachshon in the ten?

R. That we are ready to get rid of everything. We have work in order to receive and we only want to work in order to bestow. At any price without thinking of anything else to stay full of complete devotion as it is better to be dead than alive, I am going for everything that is the jump of Nachshon.

50. S. (01:47:26) What should we yearn for during the lesson to awaken the correct desire?

R. First of all connect with the friends, afterwards to see in the connection between us how we understand this topic. If there is a question, I have to see how this question can be formulated in the connection between us, how can it help between us. How can we find an answer for it together? All of this is along with wanting the Creator to constantly conduct us and work within us and everything and if we don't feel something, we have a question and we have a prayer, Israel, the Creator and the Torah or one, Israel is all of us, Creator is the group where he scrutinizes and the Creator is the Creator in this and in this way we can understand the questions and the answers, this is how our path is built and how we advance.

51. S. (01:49:36) We learned that we're still not in the state of tearing the Red Sea and that at least we have to recognize we are in Egypt but it feels like you are leading us to the state of the tearing of the Red Sea so what is the importance of the preparation that we have to do for this transition of tearing the Red Sea?

R. Just a connection between us as there is nothing here. What do you think? What we study before Passover and what we studied now you think there's a difference between these things? No. Passover scrutinizes in a more detailed manner, what are relationships are in the group where Pharaoh is sitting in the group how we can fight him and how or whether we can listen to him or not listen to him how do we connect between us in order to start scrutinizing how evil he is, This is all in the group and until we decide that we have no choice and that we want to run from this state in the group that he is in which is an egoistic manner of not a nice relation toward one another. That the friends don't love one another and can't get close to one another, how do we do this, how do we scrutinize that we must jump into the Red Sea. We have to run from Egypt and even though we get the blows. We are willing to get them just in order for us to get the forces to run from Egypt otherwise we won't run. All of these things have to happen between us and inside of us in the 10. Then we get close to the Red Sea, which is already a decision, the final determination that we are out, we are done and we can't do more than this to remain in such a way. We have reached the stage where either we break the 10 and just go in all places, go back to being the life of a beast or that we keep going. This is what Nachshon says and when he says that the waters have come all the way up, he's right. We can't hold onto the 10 anymore to advance this way or backwards or back to Egypt it is impossible. It's just as if to take everything apart just like a beast, you shut your eyes just like you do with a donkey and keep going. He doesn't know how to take anything but a step ahead or we advance like man, people, humans meeting we have to jump into the Red Sea and go through it to get the force of the Torah that will already start working with these forces against our ego and with ourselves to start organizing ourselves in order to bestow. Everything happens only in the 10.

52. S. (01:54:03) When we talked about the highest states of Moses where there are moments when Moses felt unworthy of receiving the Torah?

R. There were such cases that Moses tells the Creator to take it from him and I don't want this and that I'm not worthy and I can't turn to you and I am afraid of Pharaoh. Obviously, this is clear. It's written many times in Torah and other places, there is nothing special about it and we see it upon ourselves. I don't understand you. You think that what is written in Torah is not speaking about you? This is speaking about you in the most direct way and clothes in this way. This is the way we have to receive it and it says the Creator runs, he doesn’t want it Creator has to pull him back to Pharaoh, come to Pharaoh cause I have burdened his heart, it is all written and it is us. It is a force and this is why we have to see ourselves in such a way. Also, we are going through a lot of scrutiny and questions. We keep going, I'm sick of it. I don't know in which way I want to rest. I don't want to make the effort; everyone has this in them. These are questions we have to scrutinize on the path and the more that way advance we will have more questions and problems that will be more difficult because if you take our experience into account so obviously, we are in such a big group with so much experience and in all of the system that we have built so obviously we can advance in an actual way.

53. S. (01:57:13) In the reading it says in the Exodus from Egypt that they receive vessels of bestowal which are vessels of Hassadim isn't bestowal a light that feels the vessel of reception. What is the difference between a vessel of bestowal and the light of bestowal?

R. It is difficult to say, I will tell you this. What are the vessels of the bestowal? It is as if a vessel is the will to receive that has a restriction screen, a reflected light and then it can work in order to bestow against its nature, but it's nature this is called and faith above reason so it is called a vessel of bestowal. A vessel of bestowal is one or the other so how can it be this and that together? We take the will to receive and restrict and that we don't use it as the will to receive then we put a screen and reflected light and we can build it above ourselves in order to bestow and then you get the vessel of bestowing and this is already called a Partzuf or a soul.

54. S. (01:59:36) The tearing of the Red Sea is the light of Hochma received in vessels of reception, what is seeing and can we conclude that we have this?

R. I don't know what to answer him.

S. Let's read 265 again as there's confusion about it.

R. In the exodus of Egypt they receive vessels of bestowal meaning restriction screen and reflected light and they can perform actions of bestowal from the will to receive this is called that they got vessels of bestowing Mercy. The tearing of the Red Sea was seeing which lights of wisdom are received in the vessels of reception, there it was through an awakening from above and the tearing of the Red Sea as it is written the Lord will fight for you and you will be silent. Afterwards, it won't be with an awakening from above but it is participation from below so what is he asking?

S. He is asking what is the seeing, is this where the jump is from?

R. Seeing means a desire that is directed towards bestowing on behalf of the vessels of reception in the Exodus they received vessels of bestowal with your mercy and the tearing of the Red Sea not in the Exodus, meaning afterwards the tearing of the Red Sea, which is seeing, the lights of Hochma not Mercy anymore it is Hochma. They received in the vessels of reception and there it was through an awakening from above as it was written and the Lord will fight for you and you will be silent meaning, afterwards they have to attain it on their own with the awakening from below.

Excerpt 266 (02:05:55 - 02:07:30) twice

55. R. This is truly a beautiful time when we can't do anything and we also don't have to do anything except for one thing that we don't do anything as this is also an effort. In this way we let the Creator with complete faith that only the Creator knows how to do and only he must do this now and this is why we are silent now that we don't do anything and our only action is the faith that the Creator will finish for us as it is called. This is why all of the vessels and all of the efforts are over all of the actions. We are in such an activity where we expect the Creator to finish for us in terms of nature, in our nature we did everything that we could and now the only action that can happen is above nature.

56. S. (02:09:00) You said that we don't do anything, that it is an effort?

R. This is what we have to do when I come to a state where I am searching after all of my efforts that there is nothing more I can do. I did everything and what is left is only faith in the Creator that he will do it. I also understand that this is the time when he can do it because I have no way, it is not like before I do something that I say it's all in the hands of the Creator. It is after I have done all of the operations, many operations and I have seen these results operated in me bringing me to the level of faith and from this level of faith, I now see only the Creator continues from that point. It is a very important point, a very special one. I don't know how to explain it as it is like a person about to die who says that I did everything I could and now it is only the Creator. I don't know how else to describe it, but it is after great efforts that a person has made that a person had vessels, a special light that he has to receive what Rabash says, the lights to compliment, to complete the vessels that he must acquire the vessels of bestowal and he knows for this part there is nothing more that he can do except to give it all to the Creator.

57. S. (02:11:32) Every time we receive lights from above consequently it comes into reception and for this reason, we perceive it as a descent?

R. When we fall into reception, we feel it as a descent. We really don’t know how to decipher the situation is correct because it is not necessarily just sent if we get a new egoistic desire in addition to what we had before, better egoistic scrutinizes than what we had before and that way do advance in this except on the left side not on the right side so why is it regarded as a defendant? Descents and ascents are what a person determines according to how he understands his way. It might be that out of all of these descents that way come down or we go up. If we don't go deeper how will we rise? You can't rise higher than the depth of the descent that you had before because the Creator created the will to receive so that we would rise from the 0 so we go below zero to minus 1 and then rise to plus one go down to minus 2 and then up to plus two, this is how we advance. This is called a person who does not perform a commandment unless he has failed in it first, this is how we always advance.

58. S. (02:14:40) Can I say that by filling the vessels with the light is a state of balance that it is not reception or bestowal but something in the middle?

R. That is not correct, it is between heaven and earth, neither you have to learn to go forward as much as possible and if we fall then we fall but still even the fall is a state on the path, a wheel can't turn forward without part of it turning backwards. This is how we advance.

59. S. (02:15:43) He said the Creator in this state is working and completing the work for me. What is the result, what happens, what is revealed in that state?

R. New deficiencies and vessels are revealed all the time as this is how it always happens.

S. What is the summary of the exodus from Egypt and the parting of the Red Sea he gets back?

R. He still doesn't know how to use them as he has not received the Torah yet only after the reception of the Torah do, we know how to use the vessels and the lights correctly, actively, positively, effectively, before that we can't draw these operations upon ourselves as we only operate according to how we are operated on.

S. What did the Creator give them if they didn't receive the Torah what they reveal?

R. Previously he gave us small lights, the Torah has special lights before that in Egypt there was a little bit of light, a little bit of Torah but not in a systematic way that we could work with our vessels. When we are already connected between us in some way to some extent we come to the upper lights and they work on us bringing us closer or farther to our efforts according to our prayers and then we begin to work with Torah

S. In that state before the Torah what was the summary of the whole work with man in the completing of the Creator what do they have now that they didn't have before.

R. We still don't know how to work with the light, let's put it this way in the exodus from Egypt, it is written that we were as dreamers, we were as dreamers meaning we don't understand where we are and what is going on just like now you don't understand for example. We are all confused, we hear something and we hear whatever we hear, and we understand far less than we hear so only afterwards it becomes clearer as everything is clarified only through Torah meaning that when we draw the upper force when we know exactly what we are doing and in what vessels at what level that we connect. Among us what the upper light gives us adding to us this is already work and for now something is operating on us but what exactly we don't know

S. In that state of the tearing of the Red Sea in the exodus we reveal a higher reality understanding that we know what state we are in this is the essence?

R. The essence of the exit is that we run away just like you jump into the Red Sea it is all in escape it is all still not through the lights that we draw, receive and implement.

S. The main thing is to run away. We don't know where to but that we have to come out?

R. We know where to as it is from the will to receive but we're too, to the will to bestow we still don't have the vessels that we can point to and say this is what I want, I still don't have those powers to really want to be in vessels of bestowal. It is like the reception of Pharaoh when we go through the states where you receive it fine and when you don't this will be your very old place, you think that we're all holy when we come out of Egypt? Bit by bit a lesson like today's even though it was kind of difficult and confusing. I also was part of it, being very sleepy in my feelings as I don't feel very well. What am I trying to say? It is still to work nicely. You grasped some things in a way that I see it is good that this is how things are.

60. S. (02:21:31) We supposedly come out of Egypt and start to see the limitations or taking vaccines and going back to the good life, why does it create a give us all those states if he releases us back into life what should we do?

R. You don't know what is happening to you. You just have to try as much as you can, more sleepy or less sleepy, smarter or less smart and so forth. Just keep going and keep going in a way that every single moment as much as you can to attribute yourself to the group to the society to development and then you will see that you are succeeding. It is not the smart one who learns but only perseverance. This is why I am so happy with such lessons, part of which we go through not with an intellectual effort but just kind of in a dream, we were as dreamers as it is written about the exodus from Egypt that it was as if in a dream.

61. S. (02:23:16) How can we know that we did everything and not to reach despair in the middle of the way to say we don't need it?

R. What will you get if you quit, if you drop out, maybe that you found something better to run to? I might go with you, convince me that you have something good.

S. To dive into the corporeal life again.

R. What is there?

S. If the Creator isn't giving here?

R. The most you can do is to get some trip from drugs or games or something that will make you forget about yourself, that you just forget yourself and this is what you can do. Reasonably speaking there is nothing you can do so relax, keep going and you will see that what you will have in your hands are things that you will not be able to get anywhere. In this life you will begin to feel the next world and everything that you have as it is written you will see your world in your life.

62. S. (02:25:08) What are we basing ourselves upon when we run from Egypt, faith in the Sages or faith above reason?

R. It is difficult to say as you have neither but it is better if we go according to what they write and attribute ourselves to faith above reason.

63. S. (02:25:54) Rabash wrote that he finished everything that he needed. What is that state and how do we reach this in the 10?

R. It means that is according to what we need to reveal for the time being each one according to his own situation and time.

S. In the ten?

R. In the 10 as well as we don't know quite how to measure it, we have to do the maximum and we don't know what that is, when it will be over. We don't know so we have to constantly work as Rabash writes in the Social Writings and elsewhere. When does it end and when is the cup full, when we begin to feel the lights inside the completed vessel?

64. S. (02:27:08) You talked about acquiring the vessels of bestowal so that it is not running from the bad, better dead than staying in Egypt and not to be attracted by the good also but you said that it is another principal what is this other principal you are speaking about? What should in the ten he said we shouldn't run away and we shouldn't be attracted, so what should we do?

R. I don't know what to tell you as the principal there is only one simple principle in the 10 that is to come into ten Sefirot that are conducted in one Partzuf to such an extent and such an intense it real NRNHY, upper lights will be revealed in it, this is what we need the revelation of the Creator to the created being in this world will happen in our situation, here as much as possible and its true power. This is what we need and there is nothing else to do, besides learning all kinds of personal states and operations that confuse us, besides this, see it in a general way we don't need any more than this only the revelation of the Creator to the created being in this world.

65. S. (02:29:06) The text says and you will be silent what does that mean and how to do that in the ten?

R. We will discover it, it will take a few more lessons but we will come closer to feeling it, today we spoke about many states and some of these states weren't so clear and understood. Egypt, the escape from Egypt, the tearing of the Red Sea, how each one in the group is, these things are not settled yet or arranged within us in our feelings and understanding is not even a bit. But towards the end of the lesson, I saw that it was already plausible to say that some general understanding of it happened. I think we will continue tomorrow and you will see that it will be good. Write the questions that you still have as we won't have time to answer them now. sorry that I was not quite strong enough to give you the lesson properly, forgive me. Tomorrow I will try to see the difference in whatever we missed in today's lesson we will get tomorrow. All the best to you.

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