The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Lesson (Morning), February 27, 2024

Part 1: Rabash. Article No. 14, 1991. What Does It Mean that Man’s Blessing Is the Blessing of the Sons, in the Work?

1. R. (33:53) This is okay right? I think that we shouldn't have any questions, but.

2. S. (34:09) What can we do to prevent the sorrow of the Shechina?

R. It's all in our hands meaning to give the Creator the ability to be revealed in our vessels through the law of equivalence of form.

3. S. (34:37) How do you differentiate between connection in quantity and connection in quality in the Ten?

R. Connection in quality is clearly between two, between a small number of people. We can somehow scrutinize it and connect in quantity, this could be in a Ten but not more than that. It could be more on the condition that they already connect between them in the Ten as one, then the calculation is according to the Tens and then hundreds and thousands, it's an accumulative matter.

4. S. (35:39) Is there Good That Does Good before recognition of evil?

R. With respect to whom? There must be people who went through the entire path in the correction of their vessels. In the end with corrected vessels, they determined the Good Who Does Good.

5. S. (36:08) What does it mean the blessings of the sons and the work?

R. It's that the Creator blesses the sons and gives that they are the results, the good results from a person. The article itself is not complicated. It is simple.

6. S. (36:49) Why is the system built in such a way that there's a bestower, Malchut, sons? Why isn't it sufficient to say Creator and created beings? Why is there such a system called Malchut?

R. In order for man to be able to depict the vessel to which he's connected to the Creator that exists outside of him and outside of the Creator. There is something in between them so that he can get closer and speak about something. If a person would feel it inside of himself what would he be able to work on? See?

S. If the system did not exist then it would just be say the Creator?

R. How would a person depict to himself that he exists outside of the Creator and bit by bit he can get closer to Him and adhere to Him.

S. Why couldn't they just, the created beings us, connect and be in contact with the Creator? Why do we need this mother of the sons that mediates between us and the Creator?

R. In order for us to be able to work with the forces of the Creator but it is us. So we can leave our nature and connect to the Creator's nature through intermediate degrees between us and from there to bestow, it was done deliberately.

S. If we did not have this concept of Shechina, just the Creator and the creative beings, the created beings have to connect and be in contact with the Creator?

R. How can they do it?

S. Why not?

R. The created beings can depict to themselves a reality where they disconnect from what they had before and get closer to the Creator. Then they seemingly have some control over their state. This gives a person the ability to talk about what is he, where is he, where was he before, where does he want to be.

S. When we want to get closer to the Creator we need to portray to ourselves?

R. Adhesion.

S. Adhesion in him or this vessel called Shechina which is complete?

R. Here, well let's talk about that as well. The vessel where we are all incorporated is called the Shechina and what fills the Shechina the Upper light is called the Creator. This is why it is written that He is the Shechina the dwelling place and He is the Creator and this is how they need to be together. We need to cause the feeling of the Shechina by the Creator so that the two of them will complete each other.

S. Our goal is to cause the wholeness of the Shechina?

R. Yes.

S. Or the joy of the Creator who bestows upon the Shechina?

R. Ultimately of course, we need to cause the joy of the Creator. This can be by the Shechina becoming revealed with its full power through our actions.

7. S. (41:39) Rabash writes, by his sons being blessed he is blessed too. This principle, is that principle working in the Ten?

R. This principle operates in every spiritual action.

S. Which says what?

R. That we work on the vessels and in these vessels later on the Creator is revealed.

S. Is there another way to be blessed or only through others we are blessed?

R. By you gathering or causing the gathering of the broken vessels and to the extent they connect the light according to the equivalence of form is revealed in them.

S. How can a person on the degree of the wicked reach a state where I trust in the lord?

R. The degree of the wicked doesn't mean that he is wicked because everything comes from the Creator from the shattering of Adam HaRishon, the sin of Adam HaRishon. That is we shouldn't start saying oh no, but rather this is the situation and we have to discover that situation and see what are the steps by which we are establishing it and bring it back to a state of life so he can feel himself.

S. When a person feels himself as wicked it comes from the upper one, how does it come to a point I trust in the Lord?

R. Because this was to begin with what purpose does he discover himself as wicked? In order to correct himself and identify with the Creator.

S. What does it mean that I trust in the lord?

R. Trust In the Creator means that he is also incorporated with the light of Hassadim.

S. He says when we speak from the perspective of the vessels, we call it the sorrow of the Shechina. The sorrow of the Shechina is felt in our vessels or is there also sorrow in the light itself?

R. The general Malchut is in a state called sorrow. Sorrow means lack of Hassadim therefore she cannot fill herself with the light of Hochma.

S. The feeling of joy or sorrow and what it describes here, it's our sense of the Shechina it's not actual sorrow of the Shechina?

R. You cannot say in truth or it's not in truth. We feel that she feels sorrow, that she's in sadness and that we are the reason for that state.

S. Who is in sorrow the creative being or the Creator?

R. The Shechina, the place of the created being, repairs for the revelation of the Creator.

8. S. (45:04) When he begins the work of bestowal, he feels pain when he wants to engage in Torah and Mitzvot. What are these pains?

R. Lack of Hassadim I think.

S. How does it manifest? When you feel emptiness it's called pain?

R. Yes, that he could give contentment to the Creator but in the meantime he's only given Hm trouble.

S. When a person tries, I'm not sure what is in order to bestow, but at least when I try to in order to bestow, it also feels as emptiness at the same time we give up on something. In this feeling of emptiness also bestowing upon the Creator? The Creator likes it when a person feels empty?

R. No, there is no such thing, if it's along the way and immediately after there can be an act of correction and filling that is something else.

S. It's on the way not just plain emptiness but emptiness in the sense that we're trying to bestow doing actions opposite of reception and the vessels feel empty, so that emptiness, it causes contentment to the Creator?

R. No, only the filling.

S. The fulfillment, the emptiness that we feel in our efforts is a condition for the fulfillment?

R. Who knows if it's a condition or if it's not a condition.

S. How will the Creator enter if there's no place for Him?

R. It's all your business to worry about this empty place that you constantly are trying to excite all of us into this state of let us all love the emptiness. No that we should want to reach that, no.

S. I'm asking that because it's difficult to be in that state.

R. For what purpose? Try as much as possible to continue, to continue the corrections and feelings.

9. S. (47:42) How does something non-tangible become tangible when he talks about joy or happiness?

R. They were not revealed before but now they are revealed.

S. How is it suddenly, it becomes tangible actual sorrow or joy?

R. Because the person already comes closer to the Creator that he wants to do something for the benefit of the Creator, for His benefit so for Him he with an empty vessel or a full vessel this is the entire essence of the bed of evil.

S. When he starts and reads he reads at the start of the Shechina what is it that he doesn't know? Then at a certain point he does know. How does something that's outside the senses suddenly become inside the senses?

R. A person who is in the study and doing certain actions, he discovers that the whole world is actually deficient even though these deficiency is not revealed to them. The whole world is suffering, suffering because the Creator is hidden. From that a person reaches a state where the concealment causes him sorrow, not because he doesn't have it, he doesn't have something because the Creator is not revealed to the created beings. Then he prays to the Shechina which is the place of the revelation of the Creator to the created beings.

S. In this concept the Shechina becomes this new vessel of feeling where he feels joy or sorrow?

R. Yes, everything is for the Shechina.

S. Now that Shechina can we say it's the vessel of the sensation of the Creator, where he feels pleasure or joy?

R. Yes.

S. Basically he feels a new emotional vessel shared by the Creator?

R. Yes.

10. S. (50:20) Rabash, describes in this schematic way what is the gathering of Israel maybe if we can say it more clearly he says it's Malchut of Atzilut and ZA or Yesod of ZA is blessed be He, the Creator so what is ZA? The ZA of Atzilut is that called blessed be He?

R. Atzilut is as the Creator toward the created beings.

S. If we feel the sorrow of the Shechina there’s basically the discernment in Malchut of Atzilut or it radiates lower somewhere. Meaning that a person who feels the sorrow of the Shechina discerns in Malchut of Atzilut?

R. Let's say so.

S. Raglaim of the Malchut. What is it? It's all the worlds of BYA? He says it's Malchut at its end,.so is that what is it below Atzilut?

R. In particular these are the vessels from Ozen and below in the world of Yetzira.

S. Can it be that the sorrow will be felt in the Creator that the discernment of sorrow or is this only in the Shechina?

R. In the Creator we don't feel it but only through the Shechina.

S. Rabash wrote something here, something and I wasn't sure. He says that the feeling of sorrow is the Shechina but there's also a sorrow from the Shechina from the dweller that he can't fulfill. There's also a feeling that the Creator has sorrow? Because we learn that the Creator always sees that the Creator is whole and full?

R. Well that depends on what states we're talking about.

11. S. (52:54) It is written when the lower ones engage in Torah and Mitzvot and aim to bestow that cause unification above meaning Malchut too which becomes the abundance to the lower ones becomes the aspect of the giver?

R. Yes.

S. How does the Malchut become the giver, the bestower?

R. Towards the souls of course He bestows to the souls.

S. We learned that the quality of Malchut is to receive?

R. To receive in order to bestow.

S. Basically all the actions that these lower ones do to receive in order to bestow is already identification with Malchut?

R. We cause Malchut to want to receive in order to bestow.

S. About the person himself that he has to achieve Dvekut to receive in order to bestow?

R. Yes.

S. Ultimately it's all in the Malchut herself?

R. But the person through the corrections he enters Malchut, he becomes a part of Malchut, a part of the Shechina.

S. That's not clear because there is a division between the souls and Malchut?

R. Maybe we will find something else written about it. I don't understand this division.

12. S. (54:47) It describes a state where a person feels that a person feels, a person claims that, before I reached the path I was observing Torah and Mitzvot and I felt good. Now I don't feel good. I've discovered pain and all kinds of troubles?

R. Yes.

S. I hear quite often that friends claim that ever since they've been on the path all kinds of corporeal problems surface, related to health or money. We even say we give an example of the people of Israel who are going through corporeal problems is also because it is actually advancement, and I wanted to ask: What is the relation, connection between the corporeal things that appear on the level of the still, vegetative and inanimate, and advancement on the level of the speaking?

R. I can't communicate the formula to you, that is how much progress happens on the speaking level within us, opposite the suffering suffered by the body, the environment and so forth. Meaning, there is a certain formula but I can't depict it.

S. It's not in some imagination that I would expect that a person would reveal the evil so in his feelings he feels bad, he feels the gap between the quality of bestowal and the evil within him. This is a feeling. but it is not imagination, that suddenly a person feels he's sick or something. This is what I'm trying to, I think it's some kind of imagination where this is also related to it?

R. No, it can be related.

S. But you can't explain this connection?

R. No, no, no, you are not going to reveal it, you won't reveal it because to the extent of lack of connection or connection then you have a more open or concealed connection with the Creator, with the higher providence.

S. But it could also be the opposite, a state where a person experiences the evil within him, his oppositeness from the quality of bestowal, and he also succeeds financially and he feels fine in his body and health, or maybe not?

R. I almost haven't seen that.

Not that we need to agree with the person delving into some financial problems or sickness or something, but it is more compatible than what we can imagine as an ascent.

13. S. (58:41) Rabash writes that when a person overcomes and he trusts the Creator despite the pains he's rewarded with Hesed, what gives the person the power to overcome?

R. The amount of light that influences him from above.

S. So it's a drop and another drop and it accumulates?

R. Yes, you can say that.

14. S. (59:24) You said that the moment that Malchut imparts to the souls her quality becomes bestowal, from reception to bestowal. My question is how do the souls…

R. She is starting to call the Shechina.

S. The quality of Malchut is to receive and the moment she imparts to the souls it says that she is now bestowing. My question is how do the souls become givers, bestowing? To whom do they bestow?

R. To whom do they bestow?

S. How does their reception become bestowal, to whom do they bestow?

R. They receive in order to bestow.

S. Why?

R. Because that is how they bring contentment to the Creator. Why is that not clear? The Creator wants to bestow. They say it is like, the cow that has more milk that is necessary, she's bursting; thus, they come, receive, and suckle the fulfillment from the Creator.

S. Why can't Malchut do it by herself, why does she need the souls and what we can do?

R. It is according to the deficiency: in Malchut there is the deficiency to receive, and the souls have the deficiency to receive. Just that we have to have an intention to bestow, to the Malchut, to the Shechina.

S. We said that the quality of Malchut is reception. When she bestows to the souls she becomes a giver, bestowing. The soul, it is the same, their quality is reception. How if Malchut needs us in order to become a giver, how do we become givers, bestowers? This order is not clear. If there was someone on the level below me then I would understand it, it’s the same formula?

R. You don't understand how a receiver becomes a bestower by receiving in order to bestow? The intention changes.

S. Why can't Malchut not change its intention? What does it need from us?

R. Because it's a system. Only the souls are in the state where they can replace the degree, the intention, the action.

S. This is exactly my question: What is the difference of the system of souls and the upper system?

R. Because what exists in the souls is a different substance; It's the substance of reception, and thus they can be more flexible, and to work either in order to receive or in order to bestow.

S. And the substance of Malchut is not the same?

R. Anything besides that is just nature.

15. S. (01:02:55) A similar question. He writes that here 'therefore it follows that in order to have contentment above because he said he spoke and his will was done. Meaning because His desire to do good was implemented, meaning that the created beings received delight and pleasure. This is the joy that the created beings cause above as the sages said, there was no joy before him, there’s not a day that Heaven and Earth were created. They, the created beings receive in order to cause joy above, they don't receive to themselves and it’s not so clear how can there be such an issue? You gave us an example of the child, when he is older, let's say 40 years old he comes home, and his mother lets him eat the food that she likes to prepare for him. He is not hungry, but he eats in order to give his mother contentment. Clearly by this, he makes the mother happy but he himself is not hungry, he does not enjoy the food, we can't trick Him. And the mother, she sees the child eat, she's fine, she enjoys, she doesn’t know that he suffers and he’s just eating for her. So, how does it work with the Creator?

R. The Creator enjoys it because He can delight the created beings, the created beings enjoy since they can bring contentment to the Creator. What is not clear?

S. It is the relationship between us and the Creator. What is the food that he wants to give us?

R. The upper light; an Inner light that fulfills the souls.

S. What does it mean that we want to receive this light, that we want to eat?

R. We have a deficiency.

S. Deficiency for what?

R. In our will to receive.

S. What do we push into our belly and what happens there?

R. What do we push into our stomach? If you are talking about the actual stomach I don't know. But if you are talking about the Kli de Neshama, the soul, it's the upper Light.

S. Let's say we're sitting in the lesson. How in the Ten do we direct ourselves now so that the mother will enjoy us, that we will be good children to her?

R. If you, together as a Ten, think about how to delight, to please the mother; then you understand that aside from the intention, MAN, as we call it raising MAN there is nothing else to do, so you do that.

S. What is this MAN? What is the request, what is the prayer?

R. That the upper One will give us all the conditions so that it will be clear to us how to do the actions of bestowal.

S. Thank you.

R. The upper One is capable, wants and can do it.

16. S. (01:06:37) So, there is a state where we seemingly do the work, either in the Ten or the person himself, and exert the intention. If I understand correctly, using the analogy of the mother and the son, if I am a created being now making an effort to think for the created beings, to think for the revelation of the Creator, and ask for that to happen in the world. If I ask for that and I do not feel joy as a result of that, something is wrong here?

R. Right.

S. So, that is my question, to me there is a stage in the work where we have the effort but the baby or the child is getting contentment by eating, it fills him up when the mother is happy and that is their relationships between them, the food just plays a function for us in the work and there's a stage where we make efforts but we do not have, we don't feel the Creator’s joy as a result of our effort? First of all, is there such a state in the work?

Again, this child that's eating in order to make the mother happy eventually his filling is because he sees the joy of the mother. That is what fills him up, that she’s happy when she sees him eating and he is happy when she’s happy?

R. So let's say so.

S. So we in our work, first of all is there such a state in our work when we make efforts in order to give the Creator commandment, out of what we study like good kids, and we make an efforts to ask for the Ten and for the revelation of the Creator in the world, but there's no feedback for the Creator, it is not like a child that looks at the mother and sees her smile. Is there such a state when we make efforts and we still don't see the Creator smiling? Is there such a stage?

R. I do not understand what you are talking about. I think you too have confused yourself a bit.

S. When a person works in Hassadim, mercy, does he feel happy in the work? Is he happy that he has the privilege of working in bestowal? Right? I can’t explain.

R. Well all right, next time.

17. S. (01:09:39) It says in the very last paragraph here that in the state when the person is still under the degree of the wicked because he cannot believe in the guidance of the good and the pleasure, when this person overcomes he’s considered that he trusts the Creator, then he is rewarded with Hesed, mercy would surround him, it says here that when he overcomes he is surrounded with Hesed, with mercy, what is the overcoming about?

R. This is how he comes to the quality of Hesed, mercy, because his initial original quality is the will to receive.

S. He overcomes the will to receive or?

R. He overcomes the will to receive.

S. It's just that here it says, first he does not see the guidance of the good and going good, and then when he overcomes he is in Hesed so the overcoming is over the desire or over seeing that He is the good that does good?

R. No, we're always talking with respect to the desire.

18. S. (01:11:18) also about the last paragraph: Many are the afflictions of the wicked but when he will trust in the Lord he will be surrounded by Mercy, this is what he writes. And he explains that when a person walks in the path, he advances and the more and more he discovers the evil, it's not that the evil is added to him but it's the evil is revealed to him; how much he is buried inside his will to receive, his bad qualities. This evil is manifested not only internally in a person but it also manifests in and influences his external environment. Sometimes he breaks loose over his Ten, he may hurt his family, he discovers his evil, he reveals his evil towards his external environment. With himself he can somehow balance it. He says here that the person should tell himself that if the evil is revealed, it is revealed because I have good, and the person overcomes by that, right?

R. This is if he advances correctly. But if he does not advance correctly then he discovers more and more evil that he cannot balance with a good and then he erupts.

S. So he needs to correct it?

R. Of course.

S. So, his correction with respect to himself is more or less clear to him, to the person on what he has to do?

R. He has a lack of Hassadim, mercy.

S. Okay. So he comes and prays and tries to connect but what about the ramifications of what he did to his external environment? How does he make the correction there?

R. The Creator corrects. There are such states, let's say no not everyone, not all the states, but you can say that many states the Creator correct.

S. He has no control there?

R. There's no control. There’s no control at all. The ability to change something also barely exists. He should think about the next state, the future state.

19. S. (01:14:06) We talked about the Shechina and we said that we need to bring contentment to the Creator by connecting the Shechina. How do we do this from within the Ten? How can we please the Creator by connecting the Shechina?

R. When we connect together and we want to reveal the Creator in order to give Him contentment; so each one of us gives his supposedly 10th part to the general calculation then, all of those parts when they gather, they are raised to the Creator, they uplift to the Creator.

S. What is this 10th part that we convey and we pass on?

R. The Malchut; the Malchut of each and everyone, all of those Malchuiot connect and they bestow upon the Creator and the Creator receives them and fills them.

S. Can we be more precise? We always learn that we restrict Malchut and convey what is above Malchut?

R. Yes, that is how it is.

S. But what you are saying is that we bring Malchut to the general connection?

R. Each one of us has an individual Malchut; we want to connect them all together and in this way reveal. That is how we reveal.

20. S. (01:16:07) The animated body eventually passes away. How does the person use this seemingly unpleasant state to raise the Shechina?

R. Like on his body in his life, like an opportunity what can we do with his body or with the states that the body is going through which is called life and what he could do by using it and raising it to the Creator.

21. S. (01:16:48) Why do we elevate our emptiness in prayer? Why can't we simply ask for the ability to bestow?

R. In order to work with our vessels, to work with our vessels.

S. The thing is that in the ten when we want to connect it could have been easier if only we asked only for the intention to bestow, otherwise there's a feeling that the friends will receive to the will to receive for themselves?

R. No, that cannot happen.

22. S. (01:17:38) Malchut, Kingship is made up of souls that have come to the state of receiving in order to bestow, is this correct?

R. Yes.

S. So let's say, a person is in the 40th degree. Does that mean that on the 40th degree and below he is already a part of Malchut and on the higher degrees he is still not correct and wicked?

R. It's not that he's wicked, he does not know them yet he does not know that desire yet.

S. Where in this map is the stage of bestowal, where he bestows in order to bestow?

R. We have to see all these things.

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Часть 2 Бааль Сулам. Дарование Торы

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены