*This transcription is made from simultaneous translation which leaves possibility for errors.*

*Morning Lesson October 6, 2020*

https://docs.google.com/document/d/134GWjjlyj7cVXurd6OXuz90Ja11JnqzbS146IIWTsTg/edit?usp=sharing

Morning Lesson Workshop Questions +

English Transcription Archive

*Preparation to The Morning Lesson ~ Workshop Questions:* https://docs.google.com/document/d/1mdVtpdVDf-VibeZkWPAEl6vKb5JEcklXQOank82c8nQ/edit?usp=sharing

*Ushpizin Moses - Sefirat Netzah - Selected Excerpts from the Sources*

https://docs.google.com/document/d/17nNhpl5roB040Y0jo0LnGJqBRqKHsavGEaa9SCc1PmE/edit

1. Rav’s Introduction:

We are starting to build the Sukkah with you, our soul. We're adding more and more new qualities. We connect them, we've gone over and also started to build in the past few days the qualities of Abraham Isaac and Jacob (CHGT). This is the first influence of the Creator in the creature and therefore they are called patriarchs Chesed, Gevurah, Tiferet, and now we come to the sons, Moshe, Aaron, Yosef, David, that concludes the construction. That's why it says the merciful he will set up for us the fallen hut of David. The fallen Sukkah of David. Afterwards we start the work of Moses and we see Moses is the primary quality of the Torah because he receives the Torah, he gives it to the people of Israel because the patriarchs are what we call the upper Merkavah, assembly, therefore the material we're going to studying today is very important and it's worthwhile to understand as much as possible the quality of Moshe, Moses, the work of Moshe inside of ourselves the force of Moshe in our group. In truth, it's not that difficult. First of all, I see that you are very successful absorbing these qualities. There's the force of the group that's at work here. The collective, a great force is at work and also the whole world is not resisting it doesn't know what's going on with it, inside we are doing our work and certainly are starting to connect with all of these qualities somehow together we give the Creator a place to work. The main thing is and this is what we will discover in the quality of Moshe, the main thing is to let the upper force that established the first quality Abraham, Isaac. Jacob to let it descend from CHGT into the will to receive into NHY (Netzach, Hod, Yesod) this work is in faith where I annul myself, ......Towards these first three qualities Abraham, Isaac and Jacob then CHGT it can expand into NHY, the annulment of self that's why it's called the loyal shepherd here annuls himself he doesn't care about anything, just to be annulled towards what the Creator wants to do through him, with him. The main thing is to through the will to receive with all the collective, the qualities of Israel that can be connected and aimed in order to bestow to the Creator to receive from the Creator of his qualities, his shape as it says and the name of the Creator will be on you and then to all of humanity and all of reality. Consequently, we can learn this work in faith above reason on Moses because he's in the middle between the force of faith, the upper force of bestowal, and the lower force of reception. He's the first of the NHY, the expansion of the upper force inside the will to receive and that's why he's in the middle, that's why he's so important in the Torah in the Bible and the Torah constantly tells us about the degrees of Moshe. In practice there is no one more important than Moses because he's taking us through all the states, he's arranging us in such a way that we will take upon ourselves the quality of the Creator, the shape of the Creator as it says and the name of the Creator will be on you. Hence, the beginning of the use of CHGT and NHY, the qualities of the Creator inside the created beings, all of it is passing through Moses and his work is to create the correct connection. That's how it is in all of the Torah. The Torah is called after him the Torah of Moshe, that's the main reason the Torah was given so we'll be able to acquire faith above reason so the degree of the quality of Moses will always be with us higher than reason and the will to receive and our will to receive will assume the form the shape the work of Moses. That's how we will advance together towards this identification with the Creator. To absorb, to receive the qualities of CHGT inside the qualities of NHY means to establish, determine the force of the Creator inside the created being. Let's hope God willing that we will start doing it today. I'm asking come on let's do it together, in one desire, and one heart, in the connection between us because here the connection is most important even more than before, If before we learned about Abraham, Isaac and Jacob theoretically, now we have to realize it, implement it more practically in the connection between us. As much as we will think about our common success, each and every one cannot realize it and apply it accordingly to the extent, we will be able to think about realization in the connection between us, it will happen and we are certainly worthy of it. Good luck, let's start reading and gradually we'll begin to absorb what we call the Ushpizin of Moshe, the receiving of the quality of Moses, the Sephirot of Netzach.

*Excerpt #1 Reader (8:57 - 10:00)*

1. RABASH, Assorted Notes. Article No. 604, "Why He Waited until the War Against Amalek"

Moses is called “the faithful shepherd,” the shepherd of faith, since Moses is called “Torah,” as it is written, “Remember the Torah [law] of My servant Moses.” Hence, when they are adhered to Moses, they take strength for faith.

2. R. We all understand that we are simply a will to receive, a desire to enjoy from anything that may awaken in us in order to reach equivalence the revelation of the Creator, coming closer to the Creator we need the force of bestowal. The force of bestowal in us is called the force of faith and it's the quality of Moshe in us, it is a primary quality for us to acquire. Hence, Moshe is also called Torah, why? Because that light expands throughout the quality of bestowal in us it is called the light of Torah. It gives us an understanding, a feeling, attainment and what the Creator wants from us, and to what extent can we implement or realize the desire of the upper one. Hence, we need to understand what does it mean to be adhered in Moses? We are in the same quality. We need to yearn it and as much as possible to realize it. The quality of bestowal, when is it revealed? How do we get to know it? Realize it? Implement it? Only in the connection between the friends, there's nothing else. Where else can we check if we're doing it correctly or not? Whenever we try to connect between us, we see everyday just how much we want it and how much we don't want it and above the lack of desire to do it, nevertheless obligate us forcefully if not to want it to at least do it above the desire, this is called contrary to the desire and this rejection of course, will grow each day because our ego will open up and us more and more until the true form in the end of correction, what the Creator created, we will get to know it. Let's hope. Quickly. When we cover it with the quality of Moses, the quality of bestowal, despite the fact that the will to receive is in our way, we want to use it if we fall or we don't want to use it if we are in a state of recognition and understanding of what's happening to us. But the whole work is really by raising the quality of bestowal above the quality of reception which is, which we call the awakening and the growing of the quality of Moshe in us. That's why he's called the Rosh of the correction. Torah is called, is named after him, Torah is the force of correction that shines from above. That's how we advance, we'll get to know the work of Moses in us.

*Excerpt #2 Reader (13:37 - 14:16)*

2. RABASH, Assorted Notes. Article No. 711, "There Has Never Risen a Prophet Like Moses"

Moses is the quality of Netzah, and also the quality of Daat. However, we always consider his own degree and not what he contains. That is, even if he has all the qualities, still, whichever quality he uses, the Torah (says) about this that with respect to prophecy, he was the greatest.

3. R. Moses is the greatest prophet. A prophet, Navii, is a will to receive. It's not necessarily a person. It might appear in a person but we're talking about desires. The Creator didn't create anything except for the desire. Other than There Is None Else Besides Him there's a desire that he created that exists, thanks to the upper force. So what we have to understand is that desire, that is cleaved to the Creator, acquires the form of the Creator, we call it prophet. There are degrees in that but Moses is the greatest prophet. It's a quality which we see is the first quality that comes as a realization of CHGT inside of NHY. That's why it's called the faithful shepherd, he's a loyal shepherd, he shows us, he cares for us and the quality of bestowal comes down to him through us, comes to us through him. By revealing the quality of Moses within us, the quality of bestowal in the will to receive we can begin to gradually acquire the form of the Creator. Meaning the form of Moses in us when it clothes inside our will to receive, it brings us to identify with, to equivalence of form, to adhesion with the Creator.

*Excerpt #3 Reader (16:15 - 17:13)*

3. RABASH, Article No. 9 (1987), "One’s Greatness Depends on the Measure of One’s Faith in the Future"

It is known that Moses is called “the faithful shepherd.” Baal HaSulam interpreted that Moses was providing Israel with faith, and faith is called Malchut [kingship]. In other words, he instilled fear of heaven, called “kingdom of heaven,” into the people of Israel. This is why Moses is called “the faithful shepherd,” after the faith. It is written about it, “And they believed in the Lord and in his servant, Moses,” meaning for Moses instilling in them faith in the Creator.

4. R. Meaning this pipeline through which the force of bestowal comes to the will to receive the Creator created that general will to receive, this is called Moses. Through that pipeline we get the force of bestowal and the force of reception, starts to somehow wrap around it and acquire its form. Because the will to receive the form of it is only according to the will to receive but when the force of bestowal comes from above you have resistance and gradually by overcoming in connection between us and in prayer, this is really the nature of the overcoming. This is the only form of overcoming, connections in the ten and prayer to the Creator. That's how we acquire the force of faith which means that we acquire or take upon ourselves the form of Moses.

*Excerpt #3 Reader (18:24 - 18:37)*

5. R. He would bring down into the will to receive gradually, slowly the quality of bestowal. Without that the will to receive is simply detached from the upper force, it's under the control of the upper force, but there's no connection, no connection back to that upper force and only when it is an opportunity to receive from the Creator his quality, the quality of bestowal, only then we can begin the connection with him. Let's say like a guest and a host. Let's say the guest doesn't understand what's going on here. He received everything from the host, he doesn't even have any calculations with the host if he's aimed at his will to receive. He doesn't understand his place. By and through the awakening of the force of bestowal in him, the quality of Moshe he begins to enter into some sort of connection with the host and in this way he has some connection between the man and the Creator. That's why Moses is called the faithful shepherd. He connects us nicely, correctly, mutually with the upper force without whom we cannot be connected with the Creator, cannot receive any guidance from him to know how to connect, how to change, by what in order to connect even more. Just imagine that there is the beast next to its host, next to the table and it's eating everything that's before it, no problem. Suddenly in this animal an additional deficiency awakens, to be in some sort of connection with the host, to consider the host, to be like the host and then this beast changes. Try to imagine, how does it change? He begins to feel a bit uncomfortable. Of course, we see it, those who come to the wisdom of Kabbalah and start to see, it's not so convenient, he has to restrict himself, his animal, has to acquire other forms which aren't natural to him and certain behaviours, certain patterns of thought and in this way we are trying to develop. Until we take upon ourselves such forms, such qualities, we can behave with the host aa it is written and the Creator's name will be on you. We acquire a name, Adam, one who resembles the Creator. Of course inside it's an egoistic will to receive, that beast, but we clothe on the outside in the form of Adam. In this way, we want it to be this way, we always have these forms contradict one another. This is the meaning of a man and beast shall be saved by the Creator. More and more, we wish to acquire on ourselves the form of Adam who resembles the Creator and it's all fixed to the quality of Moses that clothes in us.

*Excerpt #3 Reader ( 22:30 - 23:16)*

6. R. Other than the faith in the Creator we have fear of the Creator, where it's not enough for me to know that I can acquire the form of the Creator, the form of bestowal, of the quality of the Creator on me. Rather I also have fear. How are these two forms, the form of reception and the form of bestowal, when I'm included of both, I should be in fear, that for every form of reception that appears I would want to clothe on it the form of bestowal, to be as Moses. It's written in the Torah each one has to learn to be as Moses and to acquire for himself the quality of bestowal over the entire will to receive in him. That is why there isn't a Prophet closer to us than Moses. He is the one accompanying us and organizing us and helping us reach holiness.

*Excerpt #4 Reader (24:32 - 25:02)*

4. RABASH, Article No. 13 (1988), "What Is “the People’s Shepherd Is the Whole People” in the Work?"

It known that The Zohar calls Moses “the loyal shepherd.” Baal HaSulam interpreted that he was nourishing the people of Israel with faith. He said that man does not lack any power in order to be able to observe Torah and Mitzvot [commandments/good deeds] in full, but only faith. To the extent that he has faith, to that extent he can exert in the work.

7. R. What is a faithful shepherd? It's a person who is a shepherd. Shepherd who leads the flock, takes the flock to places where the flock can graze for food and get water. By that he serves them. Ultimately he's a servant. He's a shepherd. What does it mean that he has to sustain the people of Israel with faith meeting with faith he will feed the people of Israel, those who yearn for the Creator, he would pass it in the form of faith and then these people begin to resemble the Creator.

*Excerpt #4 (25:54 - 26:06)*

8. R. To resemble the Creator this is the meaning of Torah and Mitzvot about to perform various actions... so the will to receive will acquire the will of bestowal.

*Excerpt #4 (26:16 - 26:27)*

9. R. To the extent a person tries to be as Moses the form of Moses to take its will to receive in such a way, he will resemble the Creator he will reach adhesion and equivalence of form.

*Excerpt #5 Reader (26:48 - 27:13)*

5. RABASH, Article No. 25 (1987), What Is Heaviness of the Head in the Work?

“I am of heavy mouth and heavy tongue,” said about Moses. Moses is called “the faithful shepherd,” since Moses is called “faith,” and with faith there is no mouth or tongue, for mouth and tongue mean that he explains the matters with mind and reason, while Moses is faith above reason.

10. R. The quality of faith in us that's called Moses seemingly says it's incapable, it's very difficult for it to clothe itself on our will to receive. Our will to receive doesn't want to accept it. It's difficult for it to work and in a quality that's opposite to him, himself with a quality of faith. That's why Moses says I don't know how to talk to these people with the will to receive. What are you loading me with? How can it be? That the quality of the Creator, bestowal which is completely opposite and has no connection with the form of reception, there as if two extremes, there's an infinite distance between them. How can it be that one will clothe about the other? How can it be? This is the question. How can we imagine the connection between reception and bestowal? How can we come closer from our will to receive to bestowal? That's a big question.That's why the whole world is disconnected from the upper force.

*Excerpt #5 Reader (28:46 - 29:22)*

11. R. So how can we come closer to that, our mind doesn't control it. Our emotion, our feelings don't feel it so we can't feel it, we can't understand it. How can we be in connection to the quality of faith, to the quality of Moses? To some extent, seemingly we have to clothe in him or clothe him on us, however you see how to do this connection. That's how the Creator broke the will to receive into many fragments and it gave us this work to connect between us. How to connect to us corporeally, to be closer to one another, to be more connected and to the extent that our ego doesn't let us, we wish to be connected and through this work that we're doing and how much we advance. We feel more and more rejection and it's written about the students of Rabbi Shimon, they hated one another to the point that they were ready to kill one another. The more advanced we are, the more we feel the rejection, but together with that when we work against the force of separation, we begin to feel that we are opposite to him and from this opposition we can begin to understand how to be closer to us. What else do we need to do in order to come closer even one millimetre compared to one another and if we arrange our work in this way, in the direction of connection, even when we don't see any signs of success and with these efforts we invite the reforming light. This power that shines to us because we listen to it even when we can't do it we listen nevertheless somehow we try, somehow. It doesn't work out, we don't despair why? How come? Because this work it's more important to us than any other kind of work because we are carrying out the will of the Creator so even if I don't succeed and I know I'm failing and I know I will not succeed in the future by myself, nevertheless I do what the Creator tells me to do. This is faith above reason. That's how we advance. Although we cannot influence our will to receive directly from the discernment of Moses, gradually from our exertion, our efforts here and there, here and there, the upper light somehow shines in us from above. We call it the reforming light and then we began somehow from a far from afar the Creator appeared to me that it's written. We start to smell it, sniff it, what is bestowal? What is connection? We understand more and more what's written in the book and this is the form of our advancement. There is no other way, because two things that are opposite to one another, the desire to receive and the desire to bestow, we can somehow bring them, not only bring them closer but to clothe one without the other so in the darkness will shine as light. We have what to do. We have the access to it and it's all thanks to the force of bestowal as Moses.

12. S. (34:05) Can we say that the new addition that Moses brings is the exit to dissemination?

R. We're not talking about it but it's one of the strongest means to come to the quality of Moshe.

S. So what's the addition of the quality of Moses in the ten over Abraham, Isaac and Jacob?

R. We can't discover Abraham, Isaac and Jacob unless we begin to work according to the quality of Moses in the ten, because we cannot attain CHGT directly. CHGT is attained when it's clothed in the will to receive, that will to receive that assumes the form of CHGT is called NHY.

13. S. (35:22) It says in the second excerpt that Moses is Netzach why Netzach?

R. Because it's the quality of bestowal that comes to the will to receive and it gives the will to receive the quality of the Creator. Therefore this quality, the way it arrives is eternal, it's above the will to receive and that's why we call it this way.

14. S. (36:00) So the force that we get when we're together when we end up with Jacob, the force of Jacob and then to Moses, is it the same amount of force or is it one before the other what's the order? How does this come up when the two together, the centre line we get the middle line and then how does Moses treat that?

R. The clothing of the middle line in the will to receive this is called the quality or discernment of Moses.

15. S. (36:45) In the last three lessons we learn in detail the transition of the Sephirot of Abraham, Isaac and Jacob. How does this transition?

R. We will learn about it throughout the day, how do we implement the qualities of CHGT (Chesed, Gevurah, Tiferet) inside the NHY (Netzach, Hod, Yesod) we will learn about it you're right we didn't get there yet.

16. S. (37:28) We see as we grow in our path our ego grows as well so this power called Moses, what is special about it that it takes us from CHGT to NHY, that it mitigates our ego and transforms it to bestowal as opposed to the other forces we learned about. What is special about it?

R. The beginning of the clothing of the force of bestowal in the force of reception, this is called Moses. Faith that clothes and ascends above reason, this is called Moses. The clothing CHGT inside of NHY.

17. S. (38:39) What is the quality of Netzach? What is its connection with faith?

R. Netzach is the beginning of the clothing of CHGT inside of NHY as I said. The receiving of the quality of the Creator above the will to receive, for the will to receive to begin to acquire the form of bestowal, this is called Netzach. That's exactly the quality of Moses. That's what it wants to happen in the will to receive inside his sons, his people, his nations inside the created beings, for them to acquire the form of the Creator.

18. S. (39:47) We know that the quality of Moses is faith above reason. Moses is also the quality of Netzach and above reason. What's the difference between simple faith and faith above reason?

R. The difference between reason and faith above reason is that reason another will to receive, acquires the form of the created the form of bestowal and then they can use the will to receive like the Creator. Either he's using it according to the beast in him, this is called reason. The way to the will to receive understands or it clothes in the will to bestow and it uses the will to bestow that is on him and then from that he acquires not the beast in him, but the man in him, Adam that resembles the Creator, that is the difference.

19. S. (41:16) Please say what does it mean that the qualities of CHGT dress into our will to receive in the ten?

R. The qualities of bestowal clothe in the will to receive, they give the will to receive their form. Although it's the will to receive but it behaves like the will to bestow. That's why this will to receive when it receives the quality of the will to bestowal is called Adam, Adomeh, who resembles the Creator.

S. We can say that our connection in the ten is our will to receive we need to bring to bestow?

R. That's why we clothe in the connection between us and the connection between us gives us the form of the Creator of gradually.

S. Please say what is the quality of the loyal shepherd? How to direct our connection to the Creator?

R. This is about trying constantly to be in faith above reason, in the force of faith and the force of bestowal is more important than the force of reception and wherever I can I prefer to be in bestowal over reception. This means that I'm using the force of Moses, it follows me, accompanies me, pulls me forward like the shepherd who pulls behind him the flock. It could be the flock consists of thousands of animals, let's say cows, but they follow the person, man. That's how I need to try to have the quality of Moses in front of the group and behind this quality bestowal that we discover that has to be above us, before us, that's how we advance.

20. S. (43:38) Basically I have an answer now but I wanted you to correct me, if I understand correctly that CHGT and NHY are two sort of systems in which Moses is the quality of faith above reason? Sukkot, that's the primary central quality?

R. Right, I don't want to say anything about Sukkot just yet. We'll see. It's not only through Moses. There are other qualities. We will see.

21. S. (44:35) Is Moses a state of the force of drawing the light from below upwards?

R. We always try to pull the force from above down so it would correct us and we will acquire its form. Okay?

22. S. (45:00) We now learn about CHGT then NHY. How do we develop from below upwards from Malchut to Netzach and Yesod or it goes the other way around?

R. I don't know, we didn't learn it yet. Ask about how much we've gone through, we'll have time.

23. S. (45:53) We just read that Moses symbolizes two aspects: Netzach and Daat, Is Daat a different name for Sephirot Netzach or is it different Sephirah?

R. The Sephirot of Daat connects the Rosh ad the gif of the Partzuf, that's why it's called faith above reason. We want to resemble the form of the Rosh in our vessels of reception.

24. S. (46:36) Why such a fundamental quality the clothing in the force of bestowal and reception is in the forefathers and not the sons?

R. ....be in the patriarchs It's clothing in the will to receive that's how it needs to be. Moses is exactly in the transition point between the head and the body. CHGT belongs to the Rosh and NHY belongs to the Guf, body. The head that clothes in the will to receive in order to expand to the will to receive in practice this is called CHGT. These are the first three in the body and Moses is exactly in the transition between CHGT and NHYM. It's exactly his role to be in the first and to be a representative of the Rosh in the body. Just like the shepherd.

S. Can we say that establishing the faith in the Rosh, in the head is the forefathers?

R. I don't want to make those speculations. It's not clear to everyone so I don't want to relate to it.

S. What's the addition of the sons over the forefathers?

R. The son adds in what he learns from the father, the quality of bestowal any wishes to join the father and reach his degree. That's the meaning of NHY rising to CHGT, we will learn about it later.

25. S. (48:40) Can we say that the force of Moses that grows a man and brings him to the first time I've seen the qualities that are worthwhile of the taste of bestowal?

R. Yes correct.

26. S. (49:11) According to the order Yosef comes after Jacob how come we don't learn the quality of Yosef

R. Joseph is the last, the aspect of Yesod.

27. S. (49:29) Can you explain the aspect of stuttering of Moses?

R. We're always explaining the quality of Moses. That's what we're explaining. I don't understand what he's asking.

S. Stuttering of Moses. What does it mean that Moses stutters?

R. That he doesn't know how to explain. There is a problem with the quality of the Creator in the created beings and so when Moses said he's stuttering heavy of mouth tongue. How do I explain to them? They won't understand me. This is the problem of connection between the qualities of bestowal and reception. That's how it appears. We'll deal with that later.

28. S. (50:54) What's the difference between the quality of Moses and Jacob?

R. You should tell me based on what we've learned do the comparison and see. Jacob concentrates within all of the Abraham, Isaac and Jacob they all clothe in him, but it's still not in the inclination to work with a will to receive. It's still the work from above downwards like the head. CHGT is considered the Rosh of the Guf, body. Let's say it's like the bone marrow, like there is a head that is above the body and there is a body but in the body, to there, are the qualities of the brain, like the bone marrow and different properties that are related to the head. So that's Abraham, Isaac and Jacob. Moses is already the transition from the mind of the body to the actual body. This is the Moses. Take in the will to receive, taking care of it to equalize with the head. To identify with the head.

29. S. (52:46) Moses is faith above reason is this just the same thing that is what we talked about what we talked about Chesed and going of faith above reason towards with friends and the group, where we accept everything that the friends do above reason, not judging them at all?

R. I think it's a different thing. There's a big difference between Chesed and Netzach. Chesed is basically the right line and Netzach is also the right line and Moses is similar to Abraham, sure we'll learn all these things, but it's not exactly this way. The question is right but we'll get to these details later on.

30. S. (53:51) An excerpt 4 it says that Baal HaSulam claims that Moses nourishes the people of Israel with the force of faith. What can we do in the ten to receive this nourishment? This sustenance that Moses brings?

R. Thank you for asking, so I'll tell you what you have to learn from it. Moses is not Moses if the people don't follow him. You can't receive and put into practice the qualities of CHGT, the qualities of the Creator, unless you all become, each of you and all of you, become the loyal shepherd as Moses is towards humanity. Otherwise you won't receive anything and you won't be doing what's up to you to do. Only on the condition that we learned from Moses how much he suffered and how much he did in order to pass on the upper force the recognition of the Creator to the people. You have to do it too. That's why I always pressure you to do dissemination as much as you can. Without it you won't be achieving the degree of Moses and without knowing it even somewhat, you don't reach faith above reason, you don't do any of the quality of bestowal in you, you don't resemble the Creator by any means. Only by having a herd of people that we influence and they don't want anything like we see from the Torah where the people say you, you will speak to God we will stand here and you will tell us afterward. That's what the common people think because they have no more vessels than that. They recognize that there's no other way they have to advance than by listening to Moses but by being in connection with the Creator, they don't want. More accurately they can't. They don't feel a lack for it and so we have to truly bring ourselves to a state where we become as Shepherds towards all of humanity. Everyone with whatever he can, every ten was whatever he can with but without it we won't have the expansion of CHGT and NHY meaning and the qualities of the Creator in the created beings.

31. S. (57:06) Is the quality of Moses the quality that allows us to raise the deficiencies of the nations of the world to sanctity?

R. Right, that's exactly his main role. Being the connector between the Creator and the created beings.

32. S. (57:34) Practically what does it mean that we all have to reach the degree of Moses?

R. That there is everyone carries after him more will to receive, that's in all the created beings that he has to take care of that everyone is included in all the rest.

33. S.(58:14) The state of Moses, it's not the condition to be there is we shall do and we shall hear?

R. That is necessary we shall do and we shall hear.

34. S. (58:45) Can you explain please excerpt number 2?

R. What is excerpt two you suddenly are asking for that Moses is taken to Netzach?

S. Moses…

R. Even if he has all the qualities still whichever quality he uses the Torah says about this that with respect to the prophecy he was the greatest so your question is…?

S. Before that he always considers his own degree and not what he contains, what does it mean his own degree, the degree that he's using?

R. There's his quality and there's how he uses all the different desires to receive in order to realize himself, to clothe all of these degrees inside of him and thus bestow to the Creator.

S. If we can talk about discernment so we can talk about prophecy, what is the connection?

R. No, we didn't learn this yet the degrees of prophecy, we will have to see. That's truly the degree of Moses because he is the first and the main prophet, that will have to learn that.

*Excerpt #6 Reader (1:00:22 - 1:01:20)*

6. Baal HaSulam, Shamati, "A Transgression Does Not Quench a Mitzva", No. 52

When one overcomes one’s own mind, what he wishes to understand, and takes everything with faith above reason, this is called the greatest lowliness in the human attribute. You find that to the extent that one has a demand to know more, yet takes it in faith above reason, you find that he is in greater lowliness.

35. R. In our world this is called ignorance. How can it be that I have the mind and the emotion to feel and see to understand something and I don't work according to all of my knowledge and my mind and my senses and I go above that. Not just above that but in opposition to what I see in my eyes, how can that be? Yet, this is our work. That we have to only in this way rise from one degree to the next, that I prefer the degree of above reason over my state called reason. This is how I rise from degree to degree in the ladder of degrees and each time the degree that I rise to is opposite to my mind, to my emotion. Because it's all built not in a different form of reception but in a form of bestowal meaning its opposite it's opposite to me. That's how I advance. Each and every time where I prefer the mind of Torah bestowal, the group and I nullify before them it doesn't matter what they demand from me by that I rise. Meaning after I have chosen these friends like Rabash writes in the articles about the group, after I have chosen, for I chose these friends I'm going along with them I'm replacing my mind with their minds. That's the only thing we need and the Creator then takes care of it. That's how we advance.

36. S. (1:03:27) Abraham is Chassidim. It's also considered faith, right, I'm asking you to understand the difference between Moses and Abraham in our work.

R. Look, Moses is a result of the three forefathers. He's basically the representative of the forefathers, the patriarchs in the children or the sons and so through Moses of course we get all these qualities of Abraham, Isaac and Jacob. However basically our connection with the quality of bestowal, faith above reason that's Moses.

S. So how can we distinguish in the ten, between the quality that we learned about, which is Abraham and the quality of Moses because it's actually hard to distinguish the two?

R. Abraham, we can't talk about him now, we don't attain it, it's something theoretical. Pure bestowal with no connection to the will to receive, what can you say about that? You can say but it's unrealistic. From Moses onward begins the work with the people, the public, the will to receive, that's why we can talk about that. What do we obtain? What do we do? That is already the relation of Moses to the people from the degree of Netzach.

37. S. (1:05:17) He describes here a special degree of annulment, that he calls lowliness what does it exactly?

R. Lowliness, try to not nullify yourself towards the friend and then you'll see what lowliness is.

38. S. (1:05:42) What is it that Moses was not rewarded with entering the line of Israel?

R. This is not what I'm studying yet but he has no connection to the land of Israel it only appears in the final correction.

39. S. (1:06:06) Most people in the world generally speaking, not just religious people think they have a direct connection to the Creator, why should they listen to us?

R. I don't know why they would listen specifically to us, I think you have to do it and ask about it less. Just try, try to connect the goal of creation, the purpose of life, the correction of Creation with what's happening to humanity now. That they all realize there's no choice and see that this is the only true remedy to their state.

40. S. (1:06:52) What is this quality of humility or humbleness because a student asked me yesterday, that, to say that a Kabbalist doesn't want his name to be published. What does it mean to be humble?

R. Well it doesn't have to do with his name whether he's a public figure or not, if it's for the correction then he can be, should be famous so what it's not him it's the method of correction that's becoming famous, he shouldn't resist that, that actually indicates his pride.

S. When we work in the ten, how, what's the expression of being humble in this way?

R. That I nullify my ego, this is called humility.

41. S. (1:07:56) Why do we learn and talk about the quality of Moses that doesn't exist in us and doesn't mean that we're coming closer to it and why is it important to name it before a person attains it?

R. We attain it and then we understand why it's called that way including the Gematria and all the different properties of the name that's later, but we need to obtain that name upon ourselves as it says the name of the Lord will be upon you. We need to dress into the Creator. In order to do that we need to dress into all of these Sephirot, from Keter to Malchut and that's what we're learning. Bit by bit by learning this and wanting to realize this, the upper force works on us and we don't realize how much we are already on the way.

42. S.(1:09:09) Can we say that Moses is the bridge between the spiritual and the corporeal?

R. Well let's say okay yes let's say that for now. It's a very kind of approximate way of saying that.

43. S. (1:09:50) Can I ask about the process? What is happening now in the lesson?

R. Is it relevant to us or not?

S. I think so.

R. Okay try.

S. More and more our lessons are like really on the flesh, like we are studying a topic and immediately you feel it, you bring it into practice and now is that a sensation that the mind cannot operate, it's like is this connected to this quality that we are now talking about Netzach?

R. We haven't learned yet, we've just started you all are not letting me study. Let's continue and see. We'll have to see what it means that we take upon ourselves faith above reason. You see the forces of bestowal called CHGT and the forces of reception called NHY, there needs to be a connection between them so that NHY takes on the rule of CHGT this is called faith above reason how does that happen? Through Moses who is the conduit. Passing through the qualities of CHGT into the desire of NHY. We'll have to continue and see.

*Excerpt 7 Reader (1:11:36 - 1:12:41)*

7. RABASH, Assorted Notes. Article No. 159," The Need and Importance of Teaching Faith"

A person cannot tolerate faith above reason, since by nature, a person appreciates what he grasps in the mind when reason obligates him.

Conversely, going against reason is despicable because such work is called “gullible,” as our sages said about the verse, “Who is gullible? Let him come here.” This is Moses, pertaining to faith, since Moses is called “the faithful shepherd,” who has faith and planted the faith in the whole of Israel.

44. R. We have to learn how to go against our healthy, rational mind which is for science, experience, knowledge and it is what all of the politicians and public officials explain to us what needs to happen and how we need to behave. Everyone through his ego what he sees fit, making speeches in front of the public this way. We need to understand that after all that we have received from them, all that we have been inflated with through school and journalism, media, internet and so on, we need to understand that all of that is called reason. Reason of the majority which is detached from the truth we see from day-to-day how much they appear as not understanding anything. So why should we listen to them? Rather, what we need to do we don't have a choice, humanity is coming to a point where it understands that it doesn't know anything about what to do with its life, what are the forces of nature, what forces are at play in human society and what should be done. Humanity doesn't know any of that. What we need to do is one thing to try and get to receive guidance from above, from our Shepherd and then we will be able to come closer to the truth to continue in a safe way. The appearance of Moses in each and every generation as it is called, is the most important thing for each and every step we make and his revelation means that we received the force of bestowal above the force of reception. If we do that we will suddenly feel that we are receiving the right foundation for progress, for our actions in life. So the biggest and only problem for all of humanity and for us first is to accept faith above reason, the force of bestowal that will ride on our force of reception. In our connection in the tens we can do this and by that we will acquire some experience of how it needs to happen and all of humanity. Because the 10 Sephirot and all of the group represent the 10 Sephirot of all of mankind and all of the world. So let us first learn from our groups, from our tens, what mutual bestowal in the ten is with faith above reason, that everyone bestows above his ego wanting to connect with everyone and thus we come to that state. Of course it involves suffering, patience, submitting oneself like Rabash writes with regards to the ten. We were just interpreting what is written.

*Excerpt 7 Reader reads again (1:16:53 - 1:17:59)*

45. R. Truth is that faith does not exist in nature, it is the result of the upper force that shines on us and then gives us a quality that is above the receive, opposite to it. There is a big question here how does this Force which is opposite to the will to receive can still be somehow connected to the will to receive? What does it mean above faith? What is above? There is something that it connects to above that is found above, by what preparation is that possible? So we learned that it is from the breakage of the vessel of Adam HaRishon and all of the preparation that the Creator did in advance. I there would be no preparation of this mixture between our will to receive in the quality of bestowal of the Creator we would never be able to make a connection to be connected with our will to receive in the quality of bestowal. The Creator set up all of those things in the power of Moses realizes it within us. Okay?

*Excerpt 8 Reader (1:19:21 - 1:21:12) reads twice*

8. RABASH, Article No. 13 (1988), "What Is “the People’s Shepherd Is the Whole People” in the Work?"

Moses was tantamount to the whole of Israel.” We learn from this that “the people’s shepherd is really the whole people,” for the faith in man is the whole of man. That is, if he has the quality of Moses, which is called “faith,” then the whole people are righteous. This is why he says, “If he is rewarded, the whole people are righteous,” for “rewarded” means that his shepherd is faith, called Moses.

46. R. If we take upon ourselves the work of faith above reason, meaning that the force of bestowal is more important to us than the force of reception in us, our will to receive, then we take upon ourselves the quality of Moses and through that we basically receive the form of the Creator. As it is said the name of the Creator will be upon you and this is how we advance.

*46. WSQ:* (1:21:46) How do we, in our work in the ten because it is impossible otherwise only in the ten, how can we realize upon ourselves in the ten the form of bestowal above reception in practice? We are talking about it now and then during the day and in general, we work to realize it. So how do we take upon ourselves the form of faith above reason so the quality of the form of bestowal will be above the form of reception in us? How do we see in the form of reception in us, how do we see the form of bestowal that can be between us and how do we crown one over the other, so that the force of bestowal is higher and it's used in its importance than the quality of reception?

*47. R. WSQ:* (1:26:40) How do we as egoists where each one is secluded in his ego, separate from the others how do we connect all of these egoistic shapes together with the help of the power of faith? How do we connect these egoistic shapes together with the power of faith, by the power of faith?

*Excerpt 9 Reader (1:29:16 - 1:30:30) reads twice*

9. RABASH, Assorted Notes. Article No. 17, "Concerning the Shechina [Divinity]"

Our sages said, “Moses is tantamount to 600,000” (Song of Songs 1), meaning that Moses was rewarded with the revelation of Godliness that was ready to be revealed to the whole of Israel. This is the meaning of the words, “The Shechina speaks from Moses’ throat,” meaning that Moses was rewarded with the general revelation called Shechina.

48. R. I'm not certain what to add here, Moses as we said transfers all of the godly qualities from CHGT to NHY from the head to the body and everything depends on his work and in this he is called the faithful Shepherd because he really becomes the giving of the qualities of the Creator into the created beings and by that he is also concerned how much the created beings join the qualities of the Creator. According to what the he received in the qualities of Torah that he is constantly concerned with the well-being of the creative beings, from the first form as our Sages say, that he took the form on his shoulders and took it back from Jethro to pharoah, in everything he is dedicated to the people. That is why all of our work and our correction should first of all be in this force of dedication, devotion to humanity. I don't need to worry about the Creator, I have nothing to do for him, there is nothing I can do for him. I have to be concerned with the created beings and by that I will thereby give contentment to him. And this is Moses’ work he was constantly thinking how he could give correction to everyone, we are exactly in this work with you, it is being revealed to us that we can do Moses's role to be the leaders that care for all of humanity, to acquire the form of the Creator and that is really our vocation.

*Excerpt 10 Reader (1:33:15 - 1:34:15)*

10. RABASH, Assorted Notes. Article No. 199, "Oral Torah"

“Moses His servant” is called “faith in the sages.” Everything that the sages say is called “And they believed in the Lord and in His servant, Moses,” meaning that they believed that Moses received the Torah from the Creator and that the expansion of Moses is in every generation. Hence, faith in the sages extends over the continuation of “His servant Moses.” This is called “oral Torah,” and every teacher gives to the public what he had received from his teacher.

49. R. This is called dedication, devotion when we convey in this lineage and you also will have to convey it to all of humanity because now this possibility has been opened up to us to know the correction, to know the process of correction for it to be clear to everyone how we acquire the force in the power of faith. How through the power of faith we arrange the force of reception that exists in each one and that is how we achieved the correction of the world. So the most important is to receive the method of correction from what is called Moses and pass it on to all of humanity. Precisely today it doesn't seem like such a big problem anymore because the world feels itself more and more helpless everyday, losing the way and they understand it and they feel it. They are just running from one end to the other according to all kinds of tips and advice that are popping up every day in a sillier way each day and we just have to explain to the world that although our correction is a correction against the ego on the one hand, on the other hand the despair from reaching through human nature to achieve something that can put us in order, that can get us, help us arrange ourselves. That there is nothing to look for in our own nature, nothing that will save humanity. Now we can begin to come out and explain to all of humanity that there is a general force of Nature and in nature the force of bestowal, this is what we have to receive from nature. When we acquire this Force then it is not a problem at all to have a good life. The most important is to express ourselves to external people. It is as it is written that at first we have to receive the Torah, this is called the oral Torah and then we have to write it on the tablet or the place of your hearts, meaning on your will to receive you have to write it. To arrange your will to receive exactly according to the force of bestowal also there is the matter of having it in the Rosh,head, which is called the oral Torah and then there is the Torah, the written Torah which is the realization using the will to receive in order to bestow. We will try to work this way.

50. S. (1:37:39) What should the ten do in order to be in the quality of Moses towards all of the Bnei Baruch?

R. To show everyone an example that we have to be connected in the mutual force of bestowal to such an extent that this force of bestowal rises to the level of love.

51. S. (1:38:18) We learned today that Moses is not Moses, if people do not follow him. Who are these people and what is the connection between the followers and the 600,000 that we just read?

R. Those who were following Moses are we, we want the quality of Moses to connect us and accompany us. Those who come from the whole of humanity they don't know where they're going or why they're going, they see that they're going nowhere, that they are lost. That is why they will follow us wherever we lead them, we just have to explain as much as we can that it is worth while for them because humanity is very confused and it is good that they are confused because that confusion helps it disconnect from their will to receive and not to follow their eyes but rather to begin to receive the directions from us. All of the blows that humanity is going through are so that they will be able to follow us.

S. What is the connection between the 600,000 that we just read?

R. The 600,000 are degrees they are not people, they are degrees we have to go through 6000 years, that is what it's called.

52. S. (1:40:27) Can I ask about faith again?

R. Yes, of course that's where we are.

S. You said that faith is not something in nature?

R. It is above nature.

S. It is an acquired quality?

R. Faith is above nature, nature is the will to receive.

S. So we can acquire it only by the actions between us and the help from the Creator?

R. We can't put on our will to receive the quality of faith, the quality of bestowal unless we determine the quality of bestowal between us. Listen, on the will to receive you can't clothe the quality of bestowal, they are contradictory but between the two desires I instill the quality of bestowal and by that the desire is connected.

53. S. (1:42:02) We learned that Moses is the guiding force like the conduit that is guiding us to reach bestowal now a person that studies, that wants to receive this guidance does he need to make room in himself to get this guidance and if yes what?

R. No, it may be correct but it is more practical if he tries to be connected to the friends and annul himself so as to serve the friends that is it. This is then certain that he will achieve the quality of bestowal.

S. When we studied about Chesed we were saying to annul and bestow to the friend so what is the difference between what we learn then to this?

R. Chesed means you work without any calculation without any restraints, that is the main quality of Abraham, Moses is about clothing the quality of bestowal, the quality of Abraham was in the will to receive so that is why both are right.

*Excerpt 11 Reader (1:43:46 - 1:44:23)*

11. Baal HaSulam, Shamati, Article No. 33, "The Lots on Yom Kippurim and with Haman"

Is written about Moses, “And Moses hid his face.” This means that he saw all the contradictions and held them through exertion by the power of faith above reason.

It is as our sages said, “In return for ‘and Moses hid his face for he was afraid to look,’ he was rewarded with ‘and the image of the Lord does he behold.’

54. R. The quality of the Creator is the quality of the Creator only and you can achieve it by hiding the will to receive, covering it with a desire to bestow, basically and practically this is what we do in our group when we try to be in mutual bestowal. We have to bestow increasingly more upon each other until the uniform form of bestowal is revealed between us and this is the quality of the Creator, this is called “the image of the Lord does he behold”.

*Excerpt 12 Reader (1:45:04 - 1:46:22)*

12. Baal HaSulam, Shamati, Article No. 38, "The Fear of God Is His Treasure"

In His treasury, the Creator has only the treasure of fear of heaven (Berachot 33).

Yet, we should interpret what is fear: It is the Kli, and the treasure is made of this Kli, and all the important things are placed in it. He said that fear is as it is written about Moses: Our sages said (Berachot, p 7), “The reward for ‘And Moses hid his face for he was afraid to look,’ he was rewarded with ‘the image of the Lord does he behold.’”

Fear refers to one’s fear of the great pleasure that is there, that he will not be able to receive it in order to bestow. The reward for this, for having had fear, is that thus he had made for himself a Kli in which to receive the upper abundance. This is man’s work, and besides that, we attribute everything to the Creator.

55. R. This is not simple, it is how we reach the quality of bestowal so here we also have the possibility of enjoying, bestowing, we will have to work on it is not for today. We will continue, it will come this is already higher work.

*Excerpt 13 Reader (1:46:46 - 1:48:43)*

13. Baal HaSulam, Shamati, Article No. 53, "The Matter of Limitation"

When Israel came to receive the Torah, Moses led them to the bottom of the mountain, as it is written, “And they stood at the bottom of the mountain.”

(A mountain [Hebrew: Har] means thoughts [Hebrew: Hirhurim]). Moses led them to the end of the thought and the understanding and the reason, the lowest degree there is. Only then, when they agreed to such a state, to walk in it without any wavering or motion, and remain in that state as if they had the greatest Gadlut, and to be happy about it, this is the meaning of “Serve the Lord with gladness,” since during the Gadlut, it cannot be said that He gives them work to be in gladness because during the Gadlut, gladness comes by itself. Instead, the work of gladness is given to them for the time of Katnut, so they will have joy although they feel Katnut. And this is a lot of work.

This is called “the main part of the degree,” which is discerned as Katnut. This discernment must be permanent, and the Gadlut is only an addition. Also, one should yearn for the main part, not for the additions.

56. R. And the Gadlut comes in order to bestow upon the lower ones so that Gadlut always comes in order to receive from above and pass it down below to others this is why a person never comes out of his own Katnut. And if he does go from Katnut to Gadlut it is not for himself it's only in order to take care of others to please the Creator by raising Chissaron, deficiency, from the lower ones and received from the Creator the upper Force, the light to pass it to the lower ones to be a conduit and for himself there is nothing he's always in Katnut, smallness.

*Excerpt 15 Reader (1:49:41 - 1:51:37)*

15. Baal HaSulam, , "The Teaching of Kabbalah and Its Essence"

What was the purpose for which the Creator created this lot. Indeed, it is to elevate him to a higher and more important degree, to feel his Creator like the human sensation, which is already given to him. And as one knows and feels one’s friend’s wishes, so he will learn the ways of the Creator, as it is written about Moses, “And the Lord spoke to Moses face to face, as a man speaks to his friend.”

Any person can be as Moses. Undoubtedly, anyone who examines the evolution of the creation before us will see and understand the great pleasure of the Operator, whose operation evolves until it acquires that wondrous sensation of being able to converse and deal with one’s Creator as one speaks to one’s friend.

57. S. We saw that in the process of connection we bump into a lot of contradictions, what's demanded of us as in the excerpt 11, to hold everything above reason?

R. That's exactly what we need to do, in above reason we begin to see how these contradictions complement one another and then above them we can clothe the quality of faith, and the faith that comes to the highest state is love.

58. S. (1:52:30) Since you explain the state of Gadlut is taking deficiencies from below and raising them up above and giving them back below, should the Shatz always be in greatness, Gadlut?

R. Of course in the Gadlut, it has to be arranged with the Shatz and Gabai with all the qualities we will talk about this state of Gadlut in the group. For now we just need to be in mutual bestowal. You can’t have Gadlut in the group itself unless the group disseminates because for a group to want to be in Gadlut for itself wanting to activate its vessels of bestowal. It's only if you get MAN, a deficiency to bestow upon others then you activate your vessels of reception to you so you can bestow upon others to the extent that the others demand from you, but if others don't ask for it, you're always in Katnut, the whole group, otherwise I won't be able to bestow.

59. S. (1:54:05) You said that behind each one of us humanity should stand just as a nation, stand behind Moses. Does it mean that I throughout the day disseminate to maybe 10 20 30 people?

R. I have to be connected as I can to others so that I will be able to develop my vessels through them because without vessels of reception, I don't bestow to the Creator without bestowing upon others who aren't behind me I don’t ask from the Creator for the powers to pass them on to the lower ones don't do anything for him, I'm in Katnut and that's the end of it. if I come to a state where I already have someone to bestow and I don't bestow then I am behind like a child who is retarded who is not grown up think about it.

60. S. (1:55:17) Baal HaSulam says as much as he knows and fears the desires of the friend he will know the ways of the Creator?

R. That's the way it is exactly from the same relationship you have with the friends you gradually come to a relationship with the Creator. Your relationship with the Creator are revealed inside your relationships with the friends, your relationship with the friends are the vessel in which the relationship with the Creator is revealed, you to the Creator and the Creator to you.

61. S. (1:56:14) The whole ten has to disseminate together or each one can be in a different dissemination according to this quality?

R. No, we have to be in dissemination otherwise we are not developing, otherwise we have some connection to the upper one but that connection doesn't develop unless we pass through us Upper abundance to the lower ones. we have to disseminate. It's like in our world if you don't have children then that's the end of you there's nothing that continues after you

S. The question is should a ten disseminate together each one to his own talents?

R. There are those who disseminate in the group and there's some disseminate separately, you have to do as much as possible as much as possible, we are very late in this.

62. S. (1:57:42) Like Moses’ attitude, the attitude of the Shepherd, how should Bnei Baruch be towards humanity?

R. Learn from Moses and do exactly what he did.

S. How should we do it?

R. Explain to them the process of correction and where we have to go and exactly how to do it, take care of them. Everything.
S. What should I feel if I don't feel responsible it, for humanity, I have to lead them so I need to develop the responsibility first?

R. Start working without any feeling when you had your kids you didn't feel any special relation to them, but once they were born and started growing then a relation to them developed, so please give birth to more and more people after you in groups and then you will feel that you have a relation towards them.

*Excerpt 16 Reader (1:59:01 - 2:00:50)*

16. Baal HaSulam, Shamati, Article No. 121, "She Is Like Merchant-Ships"

One should dedicate everything to the Creator, that is, that even the exits stem from Him. When he is rewarded, he sees that both the exits and the entries were all from Him. This forces him to be humble, since he sees that the Creator does everything, the exits as well as the entries.

This is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowliness, meaning that in each degree one should keep the lowliness. The minute he leaves the lowliness, he immediately loses all the degrees of Moses he had already achieved.

This is the meaning of patience. Lowliness exists in everyone, but not every person feels that lowliness is a good thing. It turns out that we do not want to suffer. However, Moses tolerated the humbleness, which is why he was called “humble,” since the lowliness made him glad.

63. R. Well we'll talk about it, it's not simple. We will have to read it several times and generally be included with everything we read here and in general we have to understand that all our development now is a development of Moses on top of all the states we will go through.

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08 - 09 června 2019Рабаш. Что означает, что Тора была дана из тьмы, в духовной работе. 21 (1988)

08 - 09 června 2019

Рабаш. Что означает, что Тора была дана из тьмы, в духовной работе. 21 (1988)

Рабаш. Что означает, что Тора была дана из тьмы, в духовной работе. 21 (1988)

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08 - 09 června 2019
Рабаш. Что означает, что Тора была дана из тьмы, в духовной работе. 21 (1988)

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