Morning Lesson December 7, 2023

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

Part 1:

Rabash. Article No. 7, 1987. The Miracle of Hanukkah

             

Reading Article. (00:32) “In the Hanukkah poem…”

1. R. (45:56) What do you want to say, maybe, about the article? Everyone is silent.

2. S. (46:23) He writes that there is a testimony and a reward or a basis. How to take the pleasure from spirituality as a testimony and not as a reward?

R. It depends on what he considers.

S. He considers spirituality, and he falls.

R. Yes.

S. Because he accepts it as a reward, there's no other way to accept it when you're in it, so how not to fall into this trap and to take it as a testimony from the Creator?

R. Simply through connection and then he doesn't fall.

S. But he enjoys the connection as well.

R. No. Enjoying connection is permitted, it is permitted to enjoy connection and it's true connection that no one is measuring it on themselves but everyone is looking only at the result of connection. 

3. S. (48:16) Yesterday we had an action in the Ten of connection, there was a feeling there was a certain upliftment, ascension, and I understand from the article what we should have done with the good that we felt there, we felt the connection it was an individual good it was an action of succeeding and raising a few friends working together. How from that state can we continue to ascend from it and we don't fall, meaning take it into ourselves and fall but rather, I feel that this is the testimony to use this force in order to continue to rise in connection.

R. Yes, to hold on to the friend.

S. What allows us to do this action to extend it to continue it not take it to ourselves, because I had a feeling of happiness today even without reading and understanding this?

R. Well?

S. I'm asking how it happened. How come, where did it happen?

R. Where did it happen from? We cannot know but in the fact that it happened and that we don't want to fall from it that's good and he tried not falling from it right?

S. We played with it, and we didn't understand it as it was written in the article. It just happened.

R. Okay.

S. I'm asking, let's try to do it now, today, tomorrow whenever we do it. 

This time out of planning. How do you do it out of planning?

R. Try it's interesting. Yes, how it will turn out.

S. How do we walk on the correct path and in a planned manner as aware as possible because it's above reason. How do we do it in an organized manner?

R. That doesn't matter. You can also do it today. You can even plan it in your reason and come closer to this state that it might come above reason.

S. The power we had yesterday was because everyone did this action seemingly outside of themselves, not for themselves, but for something outside of us, for the friend. The question is, is this the secret to the action for someone and also another thing that was there it was easier perhaps because it was very clear. There was a friend and we did it for the friend. It was easy, it wasn't complicated, and we didn't need everyone to think why are we doing this, it was clear why we were doing it.

R. Yes.

S. Is this the correct way of doing it, find an object and or subject and do it for him?

R. Yes, yes that's what we do, that's what is written by Rabash.

S. What did you do for Rabash?

R. If someone had, like, felt bad then we aimed at him intended for him.

R. Maybe the friends want to continue.

4. S. (52:20) The article is long, it's exhaustive. It talks about the miracle of Hanukkah, a jar of oil, that lasted for 8 days. Who were the Greeks who defiled the oils and what are the oils symbolized?

R. The Greeks are the will to receive in us that now during Hanukkah they are awakening in order to pull for themselves all of the light that we can transfer from above to us, and they want to take it for themselves.

S. What did the oil symbolize?

R. That is the carrier of the Light of Hochma, that is the oil.

S. I don't understand. If the oil is a burning material, the fuel that gives the power to hold their power, to continue to take care of every subject. Is this the way you should see it? The oil?

R. Yes.

5. S. (53:45) I wanted to ask about going against the body. What allows you to be above reason?

R. Eventually there is no choice. That’s after a few calculations.

S. How do you rise above reason when the body resists?

R. How do I rise above reason when the body resists? I strengthen with the friends and the Creator and out of lack of choice and of all of these conditions I'm ready for anything.

S.  What I'm trying to comprehend is how to disconnect from the dependency of the body. 

The body is looking for its own excuses for why it’s staying dependent on it. The question is how and in spite of that you begin to enter into reality above reason regardless of the experience of the body?

R. Rabash would say the following with the finger pointing at himself and he would point and say, “Let It suffer.” In other words, he divided himself into two, one that relates to spiritual ascent and one that belongs to the corporeal fall.

S. Clear, so the one that belongs to the spiritual ascent how do you make him be above the body how do you keep him airborne?

R. I have friends, I have a society, and I have also some experience. I have strength that I can use. I'm not completely in the air.

S. The body always resists? At some point, it will stop resisting?

R. I think that as it is written, all in all, the evil inclination will be like the good inclination.

S. A vessel above reason to live life through it.

R. And he begins to go against his evil inclination against his body?

S. How do you show the Creator that you are ready for such a vessel?

R. From a person being connected, that is connected to the environment that he has no choice and that he must rise above the desires and that is why he arranges himself in such a way. 

6. S. (58:06) What pleasure exists in faith above reason?

R. You can't explain that. You can't explain that it's like your friend asks. You just need to continue and whatever time doesn't do, sorry, whatever the mind doesn't do time does.

S. How do you continue to enjoy and hold on to the purpose of creation? How can you be in faith above reason and hold on to the purpose?

R. Sometimes out of lack of choice, sometimes from believing my friends that they're going that way and I'm following and by that, we continue.

S. How to take pleasure as a testimony, not as a basis for the work?

R. Why do we need to take it as a testimony?

S. He writes that he can receive not his good feelings as a basis but as a testimony. The good taste in the work?

R. Yes, but actually I also don't want this to be a foundation. I want to advance to a goal from going with my eyes shut.

S. What is the miracle here?

R. A miracle is that you take a person when a person is taken from an order to receive from in order to bestow, it forces that he is attracted after it because the Creator said to him take and it will be.

S. If suddenly you feel pleasure in an ascent and upliftment how to accept it into work with your eyes shut?

R. The friends, here a person can't decide himself how he will behave only through connection.

S. How can the friends help you walk with your eyes shut?

R. He himself doesn't have anything to lean on only the friends and from the friends to the Creator.

S. How can a friend help the friends walk with their eyes shut, to continue to walk in faith?

R. Because each one is holding on to the other.

7. S. (1:01:47) The herdsmen of the herds of Abraham were looking for a power to grow stronger and faith above reason. Where do we get such a power from because we can't see that the friends are working above reason, it is concealed?

R. It's concealed on the friends that he cancels them, he ties himself to them, and that's what saves him. You have examples like this in all the Torah that a leader ties himself to the smaller one, to the students, and by that can save them and himself. 

8. S. (1:02:47) What is a miracle?

R. A miracle is not according to nature's own way.

S. What is unnatural?

R. Whatever is against the laws of nature.

S. Laws of nature are pleasure for the self?

R. Well, what we know of the laws of nature, that's called a miracle.

S. What about the miracle is the work of the created being and what is the work of the Creator in this mechanism?

R. You can't say every time something else, but a different miracle is a miracle.

S. In the article it was written, what I see was written, something that is a remnant, it's a remnant then they make it important and then it becomes a miracle.

R. Yes.

S. Can we explain it?

R. We need to read it again if you want to explain.

S. Let's say we spoke about faith above reason, a person works, works, works, then he received a certain pleasure initially he didn't see it now. He didn't receive any pleasure. He's not taking this pleasure now as a form of fulfillment. He takes it and rests. Rather the pleasure is a testimony to the righteousness of the path, just to continue on the path. What’s above nature here? This is like saying the experience will prove that it was right to do it. Why is it called a miracle?

R. I guess it's above nature.

S. Meaning, he will fall again and again and pleasure will make them fall, eventually there will be a moment he will not fall, and something different will happen not according to what happened thus far, so why is it called a miracle though?

R. Because he didn't fall.

S. It’s an accumulated experience. Like I’m trying to ride a bicycle time after time after time. Eventually, I’m riding, it's not a miracle, I acquired a proficiency.

R. Yes, but when can we call it a miracle because of our, from all of our actions that are according to the laws of nature it cannot happen, it can't. We don't have such examples other than the will to receive and the will bestow which are opposite, all of the rest there could be contact some kind of compromise, and so on.

9. S. (1:06:23) A person is born with his intellect and a vessel of reception, that is what he got. He's looking for pleasure, looking for knowledge, and now from above awakening him the war of life meaning suffering, torments, and pains, in his life. He needs help from above, and it awakens in him a new thought, a new idea, a new feeling that we have to work differently, not In the vessels of reception, he calls it above reason, it comes directly from above. Normally a person develops and requires new knowledge, and what was unknown to him after study for example he enters into the degree of knowing. Here the matter of faith you have to constantly persevere so it will remain as faith and not turn into knowledge.

R. This depends on the person.

S. Let's say his body agreed to come to the morning lesson instead of staying in bed. He understands it's good for him it advances him toward the purpose of life, it's the truth it comes into vessels of reception the body agrees. It knows if he’ll skip it he will feel bad so it doesn't preserve the matter of faith above reason rather just like you need to go to work, you need to come to the lesson that's it there's no more calculations. It seems like a bad state.

R. Of course it's bad the Creator did it so that he could fix it, right?

S. How to hold on to faith ahead of me and not bring it into vessels of reception?

R. That is a gift from above, but the fact that a person gets up and goes to the lesson and of course, he is already in his own desire and not in correction.

S. What is this above thing? There are many questions a person can determine what is above. Say the friends are right, I’m not, but I’m following them. You can say the teacher is right, I am not. You can imagine a certain ideal. This is a higher ideal and I follow it.

R. Go on.

S. It's constantly going against what his eyes show him, you have to work for yourself, you have to care about yourself. There is this ideal.

R. He decides, so what? You have this ideal, and he works for it. There are many such people.

S. Right, seemingly there's more support.

R. Justification.

S. Yes, also experience. A person has a headache who goes to the doctor, and he says take this and be well. He takes it and he sees that he's becoming healthy. If a person has a headache here, it's the same: oh, thank you from the Creator, and go to the Creator, he goes to the friends but his head hurts.

R. If there's no choice that's what you do, look how many millions in the world you have people who believe?

S. It seems like their faith has reward and we are going with faith that does not provide any reward, not in this world, not the next. It’s the kind of faith that keeps you a little bit suffering.

R. There is suffering you receive it as a reward.

S. How?

R. You just say to yourself that what I am now suffering is reward. I have calculations made with me later on.

10. S. (1:10:58) Does this phenomenon, this action that happened in the Ten, I’m still stuck there. There's resistance to come to do this action, did this mitigate the action? The more resistance we had, that’s what I felt, the more resistance we had when we did it, it became good.

R. Go on. It’s the reward.

S. A friend talked about coming to the morning lesson and it's becoming a habit. Is this what's lacking there, the exertion?

R. Through exertion you turn your impression from the lesson to pleasure.

S. Why did Rabash say “Let it suffer”? In the end, this suffering is inverted.

R. It's possible I don't know; I don't want to talk about Rabash.

S. In principle, I know it was Rabash.

R. Imagine however you want.

S. In order for us to get above reason should there be some exertion above a certain coarseness and only when we manage to overcome this coarseness we will manage to go above reason?

R. Yes.