Morning Lesson November 09, 2022 Transcription

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

Part 1:

Standing between Heaven and Earth - Selected Excerpts from the Sources. #4

1. Rav’s Introduction: (00:24)It is good that we feel this because if we feel when we feel that we are standing between Heaven and the Earth then we have a lack that we are not yet in the heaven on the one hand, and on the other hand we have the force, the demand to rise from the land from the Earth to the heaven. In truth, being between the Heaven and the Earth in our feeling and in our understanding and our perception it is a good thing. It is a state of work, let's hope that we will constantly feel ourselves as being between Heaven and the Earth, so let's read.

Reading excerpt # 4 “In order for a person to progress...”

2. R. (01:36) It's always rising from the Earth to the Heaven.

Reading continues

3. R. (01:59) Inside the person.

Reading continues

Reading excerpt 4 again

4. S. (06:16) How to see the direction to the Creator all the time through the thoughts of the wicked even in difficult times?

R. We should always try to see what we feel and understand that it is coming only from the Creator because there is None Else Besides Him that this comes to us in order for us to understand that specifically from this state that he is now establishing in us, he wants us to make an ascent. And this is actually what we have before us, in such a way that if a person aims himself to to come an ascent in coming closer to the Creator to accept everything that the Creator did to him so far in the right way and continue towards adhesion, then the person can be certain that he is now taking the right step.

5. S. (07:33) In the last sentence he says, You Lord, how long? What does he mean in the sentence, it's like he's talking about something else and then he ends with that sentence?

R. Because he sees that the fact that he feels himself as wretched and entirely not in the right good state with awareness, complete awareness, with the correct. He asks the Creator how long will it be like that, meaning when will I receive in my hands the vessels so that I will be able to understand my state and arrange myself and turn to You and ask precisely that you will heal me. This is actually his prayer, this is why he asks how long, until when. That he wants to heal from this wretched state and to begin to rise with his own forces, because with his own forces means that of course a person doesn't have the strength of his own but he asks of the Creator and he receives these forces and he rises.

6. S. (09:29) The sentence it's not clear, what does he mean that he cannot work in the matter of the individual and he needs to work in the general public and he feels that he has empty-handed from both sides?

R. Please repeat.

S. In the middle of the excerpt it's not clear, that since he cannot work in the manner of individuals but needs to work like the general public and since he has departed from the general public he is left empty-handed from here and from there from both sides?

R. Because he has already disconnected from the general public and so what can he do.

S. What's the general public?

R. Let's say the ten.

S. He says that he cannot work in the manner of individuals?

R. He cannot work in the manner of individuals because he is not connected to the public, the individual means that he joins himself to the collective.

7. S. (10:47) We don't stop to be inspired so precisely how Rabash is describing the states that we're experience, so to continue the question, many times we want to raise a prayer about how to correctly request how precise do we need to be, even at those same words of prayer or does it need to be some general impression?

R. I don't know what you mean, which words but we will eventually go through exactly the same sentences and combinations of words that you read in Rabash because this is the way. Even people who do not understand the language or the translation will nevertheless feel those same states and they will go through them. One time I received a letter from Russia from Siberia, it was many years ago before all the revolutions they had there, I don't even know how this letter came to me. The person wrote it from a work camp in Russia in Siberia from some place, and he writes in Hebrew, and he writes from the labor camp there.

He doesn't know the language but suddenly he starts to feel that he has become revealed to him and he wrote there about all kinds of states that he was going through, very difficult states cold and hunger, this is how it was. I asked Rabash how can a person who's in such a state without any knowledge about the Wisdom of Kabbalah, without anything how can it be that he suddenly feels these discernments. Rabash said it has nothing to do with the Wisdom of Kabbalah, it has to do with the suffering that a person suffers that he doesn't know what is happening to him and what to ascribe himself to.

This is how the Creator who gives him a restriction on his will to receive brings him to more spiritual states, and this person therefore understands and feels spiritual discernments and he writes in Hebrew. I had a few such incidents where people wrote in Hebrew even though they didn't know the language and it had nothing to do with them or their families or anything. Rather because Hebrew is a copy, a projection of the forces of nature to bestow, to give to receive, all kinds of combinations of the lines and the dots that construct the form of the letters. We will see these things, we will study them.

S. It's an amazing story we also remember it but there's also a question from here, how those same words of prayer that Rabash brings, how to combine that  prayer in the ten. Maybe we can be impressed of something and try to quote it. When we try to put together our prayer we always write that we request, and Rabash always seems to write it from a more private place, from a personal place, that I am asking you to correct me. That's how he usually writes, so how to bring this into the prayer of the ten?

R. I think that we should, the fact that we ask from the individual over the collective it's also a means that it's incorporated and included in the collective. It's worthwhile, later it will be transferred in such a way that you will see how it fits in.

8. S. (16:30) What is the role of the 10 that we need to support the friends in prayer, how are we supposed to act to support?

R. The fact that you come together and hear the lessons and the same excerpts. From the nature of creation you feel a certain collective feeling that incorporates all of you together. This is how it happens gradually we get closer, but if we add to it even a greater desire to become incorporated in each other that each one truly wants to be inside of the friend, to connect with the inner feeling of the friends, that's the most important.

9. S. (17:28) How can we check this practically that the righteous are revealed by the wicked?

R. Thanks to the wicked the righteous rise on their degrees because this is all happening in a single person. When in a person questions appear and complaints of the wicked, and he understands that this comes from There Is None Else Besides Him and it comes in order for him to perform an act of ascent. Then he sees that specifically through these wicked ones that are revealed, the righteous multiply the righteous rise within him this is how we need to see it. All of these things for sure we're getting from the Creator and it's only for a single purpose, so that every time we will rise and rise and rise each and every moment.

10. S. (19:02) Do we come to the written prayer in every single stage?

R. No no, we don't have to reach the same words as those that were written in the books thousands of years ago, but rather we have to go over through these emotions. And the words are sometimes it's revealed but this depends on the route of the soul and special states and the role of the person, in general in the general human collective but it's not necessary. One who reads the sourcebooks he will see that he actually truly gets sentences that come to him from there, even a few sentences together. Because it is all taken from the same upper force from the heavens, both those who wrote it and also those who are in their first contact perhaps with those texts.

11. S. (20:45) Individual requests forgiveness of the Creator for the state he is in, but why is he asking for forgiveness from the Creator for everything comes from Him in the Creator put them in this state?

R. Nevertheless you need to give a response to what you are doing even though you say I'm not the one that's doing it, the Creator has shaped me in such a way. Nevertheless you are responsible for the state that you are in, you have to give it, you are happy or you're sad you agree with it or don't agree with it from whom are you getting it. A person should be a bit more active and involved in what is happening to him.

12. S. (21:58) There's a combination of words that we have to go through. Why does Rabash write that we have to exit the general public?

R. What does he depart from the public?

S. He writes here in the excerpt that the thoughts of the wicked it's not worth while working for Him, for the Creator. Later on he writes that he regressed because he couldn't work in the manner of the individual but he already exited or departed the general public and he is left empty-handed from both sides. He seemingly got distanced from the Creator because he wanted for himself the exit from Holiness. Is the exit from the general public as we say, everything but exit?

R. The Creator did that to him, so what does he gain from departing from the public that he knows what it's like to depart from the public and he regressest and he wants to come back to the public. That work of exiting and entering gives him Reshimot, records and this is how he advances, we always build ourselves on the gap and the difference between the states.

S. Is it a correct understanding that there is a limitation between exiting the Holiness and the general public?

R. Yes of course.

13. S. (23:51) For me during the time of study there's always this difficulty even when we read this article again and again. He writes here ‘Pardon me or Lord for I am wretched, Heal me oh Lord for my bones are dismayed and you oh Lord how long? The question is he writes here, ‘I am wretched, heal me and pardon me, my bones are dismayed.’ Who is he writing to here?

R. He wrote this, the one that wrote the Psalms was King David.

S. I am Learning with you in this ten for some time, I have my sensation inside the ten of myself, I try to incorporate in the ten to feel this mutual I this mutual self, and I see that I am in my beastly shell and that's myself and there are moments that it is unbearable. Out of this study I understand that I have to ask all the time for connection for the ten for the friends, and from there when it is such myself disappears?

R. You must feel the difference, you have to feel the difference between you being incorporated with everyone and this is your spiritual state and you being only in yourself feeling which is your corporeal states. In between these two states you have to constantly be and to choose which state you want to be in which state is preferable for you. The fact that he agrees to a state in the state of an animal as a beast disconnected from the public from the group, this is what he's crying about. He's asking of the Creator that He will save him and will reconnect him into the group, so that in the group he will start to feel the soul of the group meaning the spiritual soul the spiritual state.

S. But when I am in this state and this complex situation and along with this I emphasize for me that this is myself, this is my disconnection from the ten. In that state can I request as it sounds now?

R. We cannot engage in you so much you have to scrutinize these things for yourself, constantly ask yourself these questions.

S. I don't succeed?

R. You don't succeed so keep trying, I don't have too much that I can do for you here.

S. We can't go through all these states together?

R. Nobody will go through these states for you, you have to discover these things for yourself.

14. S. (28:11) It's talking about exiting the Holiness of Kedusha, does this mean unplanned?

R. A person is given all kinds of contradicting states and out of all these contrasting states he needs to choose where it will be good for him or maybe there is a need for him to exist in that state, but he has to go through all these states.

S. It turns out that the place where he has to be present all the time is outside of Kedusha?

R. Yes.

15. S. (29:15) When a person asks for saving his spiritual spirit and not his corporeal self. How does he receive the salvation? Is it in a matter that nonetheless he is on the brink of life and death, why is it like this and is the desire to bless the Creator related?

R. First of all yes, to your second question, this pertains to the sorrow of the Shechina and the suffering because he's not able to bless the Creator each and every state, but actually this is all he should aspire to.

16. S. (30:26) A state that's between Heaven and Earth we see both Heaven and the Earth as darkness, so how does the assistance of the Creator appear in such a state?

R. The help of the Creator appears out of the fact that we even though we feel the darkness we begin to see that this darkness is actually light. Even in this darkness we see the path and we do not disregard the darkness but actually to the contrary we are happy that we are in the darkness because the darkness helps us not to run away and chase our pleasures. Rather that we are more and more capable of attaching ourselves to each other the darkness helps us to connect, and then we, out of the fact that we are together we advance, towards greater connection. Then we see how much the darkness helps us. Darkness, these are states we say time but it's actually states for the construction of the vessels and the day, those are states for the filling of the vessels.

17. S. (32:15) He describes here three states from what I see, that on one hand he falls into wicked and the other he can look at this from the side and discern here I am wicked, and here I am yearning for Holiness for Kedusha. How to be in this neutral state that I can choose this way or that way?

R. You have to adhere to the friends, try to adhere and subjugate towards them and you will see that you are now able to reach a choice which is completely different.

18. S. (33:04) I feel that somehow the Creator is not satisfied with my work or maybe I made a transgression, but it seems like the doors for connection are closed?

R. Well, so knock on them so that he will open them up.

S. I have a lot of panic and I see a lot of forces, I feel like myself as an idol worshiper, not that I have one God but I have a couple of god's and there are other forces that are controlling me?

R. About this it is written in Psalms “Even if I shall walk in the valley of the shadow of death I will fear no evil, for you are with me”, that is, specifically in the darkness try to get hold of Him and not to let go and to follow Him. Even though you cannot see with your eyes and with your mind with all of your senses and you can’t see anything before you everything is completely dark. It's as though none of your senses is working, however you only want one thing, to get hold of the Creator, too grab Him and follow Him, truly like a little child. That if he were to lose his parents then he truly feels himself that he is completely lost and doomed, that he has nothing else that he can hold on to. Even though we're grown-ups we also hold ourselves in the society in the family and the work and all kinds of such supports which we build in our lives in order not to get lost.

This is what we have to build in the group so that if I hold onto the group that I feel myself that I am in some safe system and this is my home and if I let go of them, then I am in outer space there is no direction, I cannot advance in any direction. This is what we need to have to be connected to the society in such a way so that without them, maybe I sometimes think that then I'll have another Society or go to another ten. The Creator is the one who manipulates these things and sometimes he gives us such feelings of distancing that it would be worthwhile to distance from them or to replace the ten maybe or to leave or something. This is an order for us to start to feel how much in spirituality we actually are dependent on each other, we are tied together. We also need to see what is happening with other people and how much if I do not advance inside of whatever the Creator gave me now, I am already in between Heaven and Earth.

S. I also feel that I expect more than advice I expect also the feeling from you, I expect help somehow I have the feeling that I lack powers. Is it true or shouldn't I wait feeling from you?

R. You should try to build your world out of the fact that I have nothing. I am truly zero and that when I'm connected to the group, out of that I have sight hearing, smelling tasting and touch and then I get all of my five senses because it is truly so. However it's just that these senses will be spiritual senses and if I'm not connected to them, and in spirituality I do not exist in them, I am truly zero. This is how we should get closer to more connection with each other until between us we will discover the true spiritual state that the Creator is between us. He has no place but we, by getting closer to each other, we build Him and this is why it is written You have made me, how did you make me? By wanting to get closer to each other.

19 S. (39:55) Is the choice between connecting with the friends or not connecting to the friends the same as a choice between darkness and light?

R. Yes of course, even more so because here we are talking about the vessels and light and darkness is already the result.

20. S. (40:27) How can I get out of the feeling that I am lost in the study or will always be like this?

R. Lost in the study, I don't understand why we would need to be lost in the study. As a result of the study I need to begin to feel where I am in connection with the friends in connection with the Creator, that's all I need from the study. It is said, it is not the wise that learns, I'm not learning what's in the book I want to learn how I am in connection with the others, in attainment of the Creator. That He is the essence of the connection between us, that is what the Wisdom of Kabbalah in its entirety is talking about.

21. S. (41:40) This state where you are not in corporeality and not in spirituality is ita complete lack of any meaning. What do you do with such a state, how do you get out of it?

R. You continue to connection, all in all nothing at all besides this.

S. There is this feeling that what do you do with the feeling of lack of meaning? Why would you even approach connection?

R. Perform corporeal actions that will bring you to connection and you'll begin to rise from below upwards.

S. All our work is with an example between zero and one and in left and right, this is all our work?

R. Yes.

Reading excerpt number 5 (42:46) “The meaning of the Ark meaning faith...” Twice

22. R. (45:13) That initially they thought that they are taking this heavy Ark that truly needs to be taken and carried on their shoulders from place to place, and ultimately they see that it's the opposite. that it is carried and that they agree to go with it and suddenly the Ark receives forces, it has upper forces and it raises them and it takes them from place to place.

Reading continues (45:48)

23. S. (47:35) What does it mean a heavy task, sometimes you feel that indeed it's a heavy task but together with that?

R. A heavy task is called that you cannot go in the force of faith, it's simple.

24. S. (48:02) What is this force that exists in this ark?

R. The force of bestowal, the force of bestowal, that if a person goes from the force of reception to the force of bestowal suddenly he sees that he has lots of forces, lots of opportunities to perform actions that beforehand he did not think it was possible.

25. S. (48:38) In the last sentence it says that he thought that he will always remain in the state between Heaven and Earth and then he sees that even in that state he can still impart eternal life upon him, so is there some kind of quality that he believes here?

R. He begins to receive the force of faith, the upper force, the force of bestowal and thus life already begins to look differently for him.

S. This is no longer the state of between Heaven and Earth, his attitude changed?

R. Yes.

26. S. (49:30) He takes us and cleanses us completely and truly allows us to make a clean choice if I understand this correctly?

R. For the meantime yes.

27. S. (49:44) It feels as though there is some focus here in the work, where you used to work in the ten and then when we work there in the connection there is some mitigation and the fall and ascent these states are clear. Now this work, I don't even know how to describe it but there's something new that comes in the work here. It's not that I simply come and connect, I raise the importance and I annul myself above reason, there is something very internal that I should change my attitude here. What is this change?

R. It's the relation between the work and the faith and the work below faith, that's the relation.

Reading excerpt # 6 (50:52) “The Exit of the Righteous from the Place...”

28. S. (52:32) In excerpt 6, he writes when a person says now that he has support and no one stands between Heaven and Earth he must fall from his degree, does it mean that a person should fall from his degree consciously by his decision, if so how will we do that?

R. He doesn't have to fall but if he relates to his state in this manner then he will fall.

Reading excerpt # 7 (53:43) “From the Very Place Where the Wicked Fail...” Twice

29. S. (56:53) How to ascribe all the suffering to the Creator?

R. Why not, who is there besides the Creator?

S. But a person doesn't feel that?

R. Fine, so he ascribes it to someone else.

S. Does he have an option not to do that?

R. Everyone has his own options.

S. But how to truly do it?

R. That you need to learn from the rest of the articles, we need to ascribe everything to the Creator, to ascribe everything that we think and feel to Him and along with this to ask of Him to give us the correct opportunity to receive only what comes from Him.

S. I understand that we need to do it, I don't understand how to do it?

R. Then ask.

S. How to ask?

R. Ask how to ask.

30. S. (58:19) Why is it important for us to know that our thoughts come from the Creator?

R. Because we have who to turn to, with what to turn them to Him and what to demand and thus it is worthwhile for us to be adhered to that one source, the one single unique source that activates us.

31. S. (58:57) Is there a rule here that always justifying the Creator creates a deficiency then we can pray in this way?

R. Yes first of all we need to ascribe everything to the Creator and two is that in everything to justify the Creator and three is to ask of the Creator, that He will tie us to Him in a constant whole manner in order that we will be able to feel that He arranges all of this.

32. S. (59:47) We are a will to receive and ultimately we have to receive from something. Sometimes we become, when we get far away from the earth it only increases the will to receive that wants a filling. What’s the filling we have to give the will to receive that will enable us to work successfully during such a time?

R. Only the group, here the question is simple. In all the states that we go through our salvation and our anchor is this that we hold all of us in one boat and then we exit without any problem from anything that we have along the path.

S. Where should our attention be from distancing from the earth or getting closer to the heaven?

R. The main thing is to get closer to one another and then we will feel where we are, and where we need to be.

Excerpt #8 (01:01:15) “A person must believe that the Creator hears the prayer of every mouth..”

33. S. (01:01:58) Here it says that to build a screen in order to find this point of working between heaven and earth

R. I didn’t see that it is written about it here but there is such a thing, okay.

S. It is about him exiting and falling and rising again and it takes time.

R. Yes.

S. That is my question.

R. I don't understand the question here.

S. I'm trying to be precise about what I read in the article, in the excerpt.

R. You need to nonetheless get a bit closer with what the entire group is learning and reading. Lately you seem to be just running around.

34. S. (01:03:10) Should we love or hate the wicked ones inside of us, inside of me?

R. We need to respect all of the discernments that awaken in us and to make an effort to bring all of them to correction, that is it. Wicked, righteous, lazy, doesn't matter what, to bring all of them to correction because we need all the forces, all of these discernments to be corrected and connected to one goal.

35. S. (01:04:17) Is the order of the work such that first the wicked ones are revealed and then with a prayer, asking the Creator we correct them and make them righteous?

R. Of course, we need to turn all the wicked into righteous. The bravest of the brave is the one who makes his hater into a lover.

36. S. (01:04:55) How can you feel yourself lowly between the heaven and the earth in order to turn to the Creator for help?

R. That we simply need to scrutinize, what questions I received, what awakened in me and to what extent I am balanced in them. That it is not important to me what things I receive, the main thing is that I detect that they come from the Creator.

37. S. (01:05:34) Is the state between heaven and earth the transition from Lo Lishma to Lishma?

R. Close to that, yes.

38. S. (01:05:46) Can we say that we should expect this state throughout our whole work?

R. We want that each time we will have disturbances and we will be able to quickly turn these disturbances to forces of ascent.

39. S. (01:06:10) Question about excerpt number four, Rabash quotes from Psalms that sentence “pardon me oh Lord, for I am wretched, heal me oh Lord for my bones are dismayed and you oh Lord, how long? What does this sentence mean?

R. That a person prays that all the forces good, bad, doesn't matter what, that he will be able to turn them into forces of ascent.

40. S. (01:06:45) If King David is Malchut, the kingship, the general soul did he feel the burden, the heaviness of the ego, all of the parts of Adam HaRishon and pray for them?

R. Yes, yes, yes, he is responsible and he feels all of the forces, all of the broken souls, just how much they need to work more to transition through more states in order to connect together into one soul.

S. Does that mean that all of his prayers are above the general correction?

R. Yes.

41. S. (01:07:31) To hold onto the Creator and to hold on to the ten is actually the same thing?

R. Yes.

42. S. (01:07:42) Question about the Holy Ark: what is the Holy Ark, how do we know, in the ten that we are actually carrying it on our shoulder?

R. The Holy Ark is the vessel in which we can reveal the Creator and this vessel appears to us as very difficult and very heavy but when we begin to raise it on our shoulders we suddenly feel that it's not that we need to raise it and carry it rather that it raises us and we are truly in the air, that it carries us.

43. S. (01:08:33) Is joy out of the fact that we are going against the ego as opposed to going against the Creator, is that what gives us strength, forces?

R. Yes.

44. S. (01:08:48) Quote: “It therefore follows that specifically from the departure of the degree that he has this leaves an impression in him so that he will know here how to be careful not to flaw the discernment of faith above reason but always justify providence.” It seems that we are always chasing after our own tail and we don't really succeed in learning from past experiences. How do we get the impression from the departure of the degree in the right way?

R. We always receive the correct impression from looking, observing the previous degree and by it we raise ourselves to the next degree just that we do not see the connection between one and the other but it is always like this, that the experience is there, that there is none wiser than the experienced, that although the experiences are negative seemingly specifically by then we rise and correct our vessels.

45. S. (01:09:57) How to avoid losing our faith above reason?

R. We did not have faith above reason, we are going towards it and thus we have no loss of faith above reason. Where is this question from?

46. S. (01:10:25) Is it true that we feel all of this suffering specifically when we resist the Creator's control?

R. Yes of course, all the suffering is from this that we do not want to accept the dominance of the Creator upon us for the meantime. Each time according to the conditions.

47. S. (01:10:55) Can we say that Lishma, for her sake, is when we all unite in the Creator?

R. Lishma is that we want to bestow to one another and through everyone to the Creator.

48. S. (01:11:12) The departure of the degree that leaves an impression. Do we have to remember every fall in order to rise to above reason?

R. No, we do not need to remember anything. These states they gather, they connect in us and they build new vessels in us.

49. S. (01:11:36) It says that the one who comes to be purified is aided, what kind of assistance exactly, what kind of aid?

R. One who comes to be purified is aided, yes, and what is the assistance?

S. Yes, that is the question, what is the aid?

R. In this that he lacks, his requests, his prayers they bring him illumination and this illumination already raises him through the rest of the degrees in faith above reason.

50. S. (01:12:13) What does it mean between heaven and earth in our spiritual work in the group?

R. What does it mean between heaven and earth in our spiritual work in the group?

There are many states, let's say like this, heaven is called that we are connected and want to connect with the Creator and the earth is called the opposite, that we are in corporeality and do not yearn, are not drawn to the connection between us and between heaven and earth is that we are seemingly as if apathetic to both this and that.