Morning Lesson December 01, 2023 

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

Part 1: 

Rabash. Article No. 20, 1987. What Is Man’s Private Possession?

Reading Article: (00:33) What Is Man’s Private Possession?

1. S. (34:11) Faith above reason, is it a Kli?

R. Yes.

S. How does that connect with our reason, that Kli?

R. According to the equivalence of form.

S. You said so far that faith above reason is a vessel?

R. Yes.

S. I asked you how does that work, you said by equivalence of form?

R. Yes.

S. Do we have a role of keeping the above reason pure is it the role of the Creator?

R. It's our role.

S. How do we do that?

R. By yearning to reach a state where everything is received in vessels of bestowal. By trying to receive everything in vessels of bestowal.

2. S. (35:48) Morning friends, what caught my eye is that he says that you cannot talk before creation but everything we talk of is only from the mind, that we should do like you meaning what's in the Creations that we talk about.

R. What we discover. 

S. So that's the only thing we talk about?

R. Yes, from where else do we speak if not from what we discover?

S. Is that called above reason or within reason?

R. This is within reason.

S. This is still within reason? Why did the Creator make this such a reality? Why is it made this way, actually, what's the reason, what's the root for this whole thing?

R. Yes, that we perceive reality in five senses?

S. Yes, why did he do that?

R. We get stuck even without revealing the Creator, even without rising above corporality.

S. We are divided into two parts within reason and above reason, so I'm asking you a question, when we come to study, and we study all the time, now everyday we're within reason, right?

R. That depends on what each and everyone wants.

S. How do we come to above reason?

R. If a person has an inner drive and he wants to open up within him this quality, this vessel called above reason.

S. What is that thing? What is above reason? What does it mean? What should I do?

R. Is it you want to be similar to the Creator meaning to also work in order to bestow.

S. What's the depiction of this action each time you say above reason? What is the essence of this action? What do I need to think of, let's say I'm studying, what do I need to do so that I'll be above reason?

R. You have to pray to want to come to an action where all your thoughts and desires are aimed towards bestowal.

S. Meaning that in the study or something special, it's not like something special?

R. It's special in that you were created opposite.

S. I need to invert my reason into above reason?

R. Yes.

S. How do we do that, exactly?

R. By constantly wanting to be this way during the study, and then we receive some influence, some illumination, reforming light.

S. Meaning only the reforming light can make me into this?

R. Yes.

3. S. (39:06) Rabash writes the lower one does opposite actions and after a few verses, he writes, the lower one is limited from decisions. My question, in what state does the lower one decides that it has the authority to do opposite actions to that which he gets permission from the upper one?

R. When he is connected to the upper one, he sees the operations of the upper ones and decides that he wants to be like him.

S. It's written that he's limited in certain action, that there's some kind of boundary some kind of limitations that were erased at some point, and simply decides I want to do opposite of what the upper one is giving me. Are there certain borders or framework for which he can emerge from that state, from that frame?

R. Yes.

S. What is that state?

R. That he wants to work in order to bestow. Not as he was, he was born through the upper one in order to receive, but rather he wants to be like the upper one in order to bestow.

S. Meaning that he just starts working from the place that he is above reason?

R. Yes.

4. S. (40:48) After we read the whole article, is it correct to say that we're all supposed to go through states called the state of Korah? That’s a state in which a person is trying to make vessels of bestowal but receives pleasure from vessels of reception and then the vessels disperse? During this special development of ours are we supposed to go through such states?

R. Yes, we have to distinguish between trying to bring contentment to ourselves, and to bring contentment to the friends, and to bring contentment to the Creator, and distinguish between them and put order between them.

S. This state, the state of Korah is it, it's a state of, seems like a sin, like a lower state, on the other hand, I'm talking from experience in the Ten where we felt such states. Then we did scrutinies, and we came to Devkut to advancement. Can we see in this state of Korah, and not just the lower degree but, on the contrary, a higher degree because that's how we came to these discernments, how we came to advancements and meaning?

R. Okay, yes. 

5. S. (42:38) It says here about the matter of Korah that he wanted to receive in the vessels that are not his and he also lost what he had in order to bestow. We always learn that a

penny and a penny add up to a great sum and everything that you engage in spirituality doesn't get lost. How are we cautious and not come to a state where we do lose what you have already invested in?

R. Well this hardly ever happens. It seems that way to a person that he is losing it along the way but it's all in order to empty his vessel, as we hear that joke, that there is a King’s treasury who spills his box.

6. S. (43:47) He writes here the desire to understand and know points to the Torah without the upper providence. We have to agree only on the matter of Torah meaning the whole Torah eventually explains the ways of the upper Providence. How do I discern between these? How not to use the mind and understand the Providence, but rather understand what's commanded upon us?

R. When you connect with the friends, and you check everything with respect to the connection between you and this is how you listen, and this is how you constantly try to come closer and closer. Until when? Until you begin to receive a feeling in these movements which is love your friend as yourself. Basically, you will begin to receive in them the feeling of the filling, the upper force. Well, then there are many more actions and operations, okay? But start from this.  

7. S. (45:25) Can we maybe, read the last paragraph and explain it, I didn't understand what it means that the vessels of reception are not of a person but of the Creators and also the filling of the Creator there?

R. From where else did they come?

S. The fact that the vessels of reception come from the Creator but not from a person. And also, the filling is not the person, what does that mean?

R. Who fills the vessels? 

S. The light.

R. The Creator himself.

S. The vessels of bestowal, it’s not the Creator who fills them?

R. Yes, but where is it?

S. The last paragraph of the article.

R. According to the above, we should understand what we asked. What is private property, of which we can say that it belongs to the individual alone? According to what we explained, a person has in this world only the Kelim that he has made, called “Vessels of bestowal”. In other words, what you did is yours, what you didn't do, you have nothing. This is all that belongs to a person. But what enters the Kelim of reception does not pertain to man because that Kli, the Creator has made it.

For this reason, anything that enters these vessels does not belong to man as well, and all that a person has is what he placed in vessels of bestowal. For this reason, when Korah wanted to receive in Kelim that were not his, meaning in vessels of reception, he lost his Kelim as well, which he had from the desire to bestow.

S. The whole matter of receiving in order to receive is not a sin, it is not a problem, it's not even connected to a person. That's what comes out of this paragraph?

R. It depends how you relate to it.

 

S. What does that mean how do I relate to it?

R. How you relate to vessels of reception or vessels of bestowal, and it belongs to a person or it belongs to the Creator, it all depends on your scrutiny.

S. The entire reality of the life of the created being before he comes to the vessels of bestowal are vessels of reception?

R. Yes.

S. This paragraph kind of negates that, it says not your vessels, not your filling, nothing belongs to you?

R. Yes.

S. Actually, before there were vessels of bestowal, there's no created being. Can we say that there's no created being, there's no such thing?

R. Of course, what created being is there if he doesn't have vessels of bestowal, he doesn't exist. He exists under the control of the upper light which runs it and that's it.

S. Is it a matter of reward and punishment?

R. It's not about that. What reward does he have and also what punishment does he have if he works entirely in order to receive?

S. When does the calculation start with the created being?

R. When a person enters spirituality and then according to ascents and descents, he enters calculations.

S. A person like me that's before this whole process let's say?

R. There is no calculation in regard to you, your account has not been opened yet.

8. S. (49:43) How does a person create vessels of bestowal?

R. By yearning to reach connection with the friends and together with them he yearns to reach the Creator meaning the reforming light, in that it will influence them in such a way that they will unite into a Ten, where all of them want to be as one, meaning that each one wants to be bestowing upon everyone.

S. Vessels of reception is just the ground, the foundation, for all of this to work?

R. Yes, the vessels of reception are the basis, it doesn't disappear, it doesn't become refined, nothing happens to it but everything is based on it, on that Kli, on that vessel.

9. S. (50:58) Why is the desire to understand and know on the Providence and not about the Providence but on?

R. The desire to understand and to learn was said about the Torah because this is what we learned, this is what we want to understand to be excited by it, to be in it.

S. What about the upper Providence?

R. Providence, we learn it but it's rules. Providence is the network of forces that directs us on the path.

S. What's our connection to the Providence? How do we connect to it?

R. In our connection between us, between the friends we want to be suitable for Providence. It's like placing a net over a net.

S. What's the connection between the Torah and the Providence?

R. The Torah is the force that sustains, it gives life to Providence.

S. What hollow needs to be remained a hollow and what hole needs to be blocked?

R. Anything that can receive direction from the Creator we regard as a space, and every hole that we see where we can err, where we can be mistaken, we try to block it. 

10. S. (53:15) It's not so clear what's the difference between a hollow and a hole and whether he says the more the better and the holes need to be aspired to be blocked and the holes not, so the hollow’s above reason, that I understood at least, that it needs to remain as is, or to seek the above reason, but it will always remain above reason. What is this hole that needs to have more about it, ask him to do?

R. To open it, so that every hole becomes a space.

S. Every deficiency that is revealed in the Ten towards the Creator we can seek in it, to find in it the above reason actually?

R. Yes, a vessel like this. 

11. S. (54:19) We say that a hollow is a deficiency. And here he says that to come to the work in above reason when I'm not allowed to be filled, rather I need to always give above reason. If I can't be filled to my reason, how can I rise above reason? After all, I have to come to some reason each time and then to rise above it, so what is it that I'm not allowed to be filled?

R. You are forbidden to be filled in the state that you are in because by that you are blocking yourself.

S. So actually in order to rise always above reason. I've come to a certain reason, what do I need to do with it? I need to constantly not relate to it but rather continue to push forward to a higher degree in the connection.

R. Yes, and bestowal.

12. S. (55:26) Why is there a filling in the reality if we need to leave the hollow and not fill it?

R. There's a filling in reality in order to give the created being two forms of relations to reality, both empty and full, and how he works with both. 

S. Throughout the article he is repeating that if there is a hollow you don't need to fill it, on the contrary, go above reason.

R. Yes.

S. What's the role of the filling if you're going above reason?

R. The role of the filling is actually to give respect to the hollows and leave them for higher fillings.

S. What are the vessels? What's a vessel in reality if we don't fill the hollows?

R. A vessel in reality is called that which we receive from above which is already like a box with gold coins when he comes out from the King's treasury.

S. What do we need to yearn for in order to be above reason?

R. When I receive a box full of gold coins and I am above it, I'm above it, and then this is my property, my possession.

S. What's above the box?

R. Above the box meaning in order to bestow, and with a box itself I work only in such a way that I need it in order to revoke it.

S. And a person's connection with the Creator is above the box?

R. Yes, yes above the matter, the material. We will try to speak a lot more about this.

13. S. (58:18) Is there an example in nature maybe of how development exists upon hollows that are multiplying and actually development above them?

R. When we want to fill the place above the will to receive then we succeed, when it's all in order to bestow, and precisely in this way we fill up all of reality and then the Creator, because then the Creator is revealed in all of reality, it's written in that day the Lord will be one and his name one.

S. What is that place, that area, between the hollows that we don't want to fill, and that which is above it, between this and that?

R. Between them you have the restriction, the screen, the reflected light, and the filling.

14. S. (59:42) You could say that the Torah is the book of laws, Providence is the force that passes the laws to a creature and makes sure that he observes such laws. The creature comes to a state which is above reason, the desire to bestow. Why and what is the Providence some kind of a mediator?

R. Providence always exists and works 100%, it doesn't leave us.

S. But the purpose of creation is to come to the desire to bestow instead of the desire to receive like the Creator, desire to bestow, that’s it, we come to that. What do we do? We work above reason, we bestow and that's it, so what role now does Providence have? That's it, we have come to the end of correction so what does Providence do now?

R. You're asking me? I don't know.