Morning Lesson February 09, 2024

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

Part 1:

Rabash. Article No. 40, 1991. What Are Truth and Falsehood in the Work?

Reading Article: (00:33) “We should understand how truth and falsehood…”

1. Rav intro: (38:15) The article is quite full and complete. What is your impression?

2. S. (38:28) He says in the sentence here, he actually summarizes it, he says, “The study is not the main thing but the action, meaning the action itself in practice.” I'm asking you, what is the action in our work and how do we connect to the action? Also, the intention, when are we in falsehood and not in truth after the whole topic is in falsehood and truth? So, where is the falsehood, and where's the truth? It's as if we're engaging in falsehood. Where's the truth in this work?

R. What deed is he talking about when he says that is the main thing?

S. The action is, probably, what I think in simplicity. We come to study, to connect with the friends, that is my opinion, maybe I’m wrong, that's the action. Let's say, not to study is not the main meaning, the studies are not the main thing but the actions, themselves, in practice. My question is whether we are studying here in the morning, is this the action in practice?

R. What is action in practice, that is the question?

S. That's right if we concentrate it, yes, what is it?

R. And if so, what is the Midrash, the study?

S. Exactly, it’s like he’s saying and contradicting himself, from the beginning to the end. He says something and contradicts himself. That's the feeling he gave in what he writes.

R. Well, what are the friends thinking? What, no one wants to participate?

3. S. (40:25) I don't really agree with the friend.

R. You do not agree? Good, so tell him, I am happy, it is good!

S. It is the process that's not clear, and what he does, he actually writes that he's drawing upon him the abundance. What’s not clear is what this act of Mitzvot that he does, changes him from Lo Lishma to Lishma.

R. That is the main thing?

S. It depends where you're looking, he looks at corporeality, the main thing is the intention. And in spirituality, the main thing is the action.

R. So it needs to be the opposite, basically. Perhaps we do not understand intention and action in spirituality versus intention and action in corporeality.

4. S. (41:23) I think in the end, he talks about what an action is because he says that “at night when it's dark, and he feels far and distant. Then he engages in praise and song until the day comes, which he calls Hesed, grace.” And during the day, when he is awakened and alert, he engages in judgments. So, here I have a question for myself, what is to engage in judgment? What is to scrutinize the judgment if we can open that?

R. When it shines then there is time to scrutinize. There is that state, the conditions to scrutinize the judgments.

5. S. (42:10) He's telling about this allegory of these two who quarreled, and one stops the other. The judge tells him that the doctor, who cut, did for the benefit of the person, and you cut for your pleasure. The doctor that's being talked about here is a corporeal doctor, yes? It's not some Kabbalist?

R. Yes.

S. That's what's not clear because the doctor, in this world, we always see how eventually, even when I want to do something for the benefit of another, it always comes back that it was actually for my benefit, the intention always, somewhat?

R. Because you still have not corrected your intention.

S. Did the doctor in this story correct his intention?

R. Unnecessary, he only works in the world of actions.

S. I go to work after the lesson, and there I'm in the world of action. I need to do for the benefit of others. There, as long as I make calculations with myself that it’s good for their benefit, it’s called that by my intention is for their benefit?

R. I do not know what conditions you are working with; you understand? The doctor that touches the person, he has to do everything for the benefit of the person. That should be his intention.

S. We see in this world, it's always the opposite. He always does it, if you ask seriously, then you'll see that yes, it benefits the person. But first of all, because it gives me honor and stature and money?

R. That means that he is still not corrected. In spirituality, we do need to correct ourselves and then come to a spiritual action.

S. This is something that I can't manage to understand. This doctor, he's a regular corporeal doctor, he’s not corrected, he's acting in the world of actions.

R. Yes.

S. Nevertheless he manages, according to the article, to keep this pure thing for the benefit of the other.

R. Because he is working for the benefit of the patient.

6. S. (44:28) Is there a point in looking at this, specifically, through our study in Bnei Baruch? Whereas we out of the work that we do with the Social Writings, they create for us the same foundation upon which we can begin to relate to what is correction of the intentions. Meaning even the work with Shamati, and things that are so much higher above us, and TES. But when we accustom ourselves to this work between us, the Social Writings, articles, we can start asking and aim ourselves to start asking, what do I want in working with all this work, where I personally relate to this, this way? Also, as a result of these questions, I felt, how should I say this? I felt confident that from the experience, also, my personal matter overcomes all the temptations of regular intellect and religious matters. So, I'm coming back again, I'm sorry for being long again, but the social articles are truly the work of action, and this habit can be related through all the intentions, through the rest of the work in the study. Because what am I actually doing in all this work with the friends?

R. Okay, correct.

7. S. (46:09) Continuing from our friend, is it right to understand the article in such a way that actually, when Rabash wrote this, he actually meant about a religious society? Therefore, he starts with the Torah and Mitzvot and wants to emphasize the importance of the intention more than the action. And with us, we can interpret it here that we’re coming and the teaching that we're learning here, we’re trying to draw the reforming light. We're studying the writings of Rabash in order to open our hearts and our action is really the work in the Ten, to assemble and implement this in practice between us and the friends. Is that correct?

R. Yes, here is the question? Is our action in the Ten, does this action cover all that we need to reach Torah, Lishma?

8. S. (47:16) Continuing this line: The thought of a friend, the thought of a Ten, and concern for them, is this an action?

R. Thought, concerns, say exactly what.

S. Thought for a friend, is that considered an action?

R. Depending on what kind of thought.

S. For his benefit, for the benefit of his spirituality. For his development, I'm willing to do everything for him.

R. Yes.

S. Is that considered an action?

R. That is called an action, yes.

S. What's the intention?

R. The intention, that is already an inner matter, what do you need?

S. A thought of a friend is an action or an intention?

R. Thought about a friend is the action.

S. What is, where he writes, that the main thing is the intention, not the action?

R. What do you wish to reach, what do you want to get to by the action that you want to do for the friend or with a friend?

S. Does this cover, these actions, the concern of the friend, all of our work in the Ten, basically? It's actually the actions that we're talking about here. Or are we demanded to do other external actions?

R. Perhaps external actions are required, of course. If you think that in thinking about the friend you have completed everything that you can do for the friend, then you are done. But if you see that there is something more you can do for the friend, then you need to continue. Until you cover all of your thoughts with your love for the friend.

S. Another question, he writes that also in Lo Lishma he is performing corrections, even though he doesn’t see them. And in Lishma he does do the corrections, but he sees them and attains them?

R. Yes.

S. What is this contribution and the change between these two different states?

R. Look, perhaps we are always making corrections. And we always take good and correct actions. Except, we cannot direct them correctly, meaning our whole work is how much can I see myself making an action of Mitzva.

S. What do I need to see the results of my actions, for the corrections? For what does a person have to come to in this?

R. Because he might be mistaken about the action itself. I meant to do good to someone. So, what if you meant to do it, did you do it or not? I meant to, that is not, it is sufficient. That is not enough, the action, it signs off on the intention.

S. In Lishma, his actions and intentions are just more precise because he sees what he’s doing?

R. Yes, Lishma means that you see that towards the Creator you have reached a correct action. Through that, you bestow to friends and do something.

9. S. (51:15) For me, this article really moved me from side to side! We see that our correction is truly dependent on our attitude towards others. But nevertheless, Rabash almost insists on giving all these very confusing examples. Let’s say he writes, it ran away, it eludes me. Okay, I'll read something else that he also writes. He writes, “Therefore, just like in corporeality, if a person will aim the intention of eating or drinking but doesn't eat or drink in action, in actuality, he will die. Also, if a person does not observe Torah and Mitzvot in action then his soul that receives nourishment from the action of the Torah and Mitzvot he’ll also have not what to live from.” He even chooses to give an example of Tefillin and not about love of friends. What is Torah and Mitzvot that he means here?

R. Torah and Mitzvot are all the actions and intentions that a person needs to align in the direction that is from his soul towards the whole, the collective, and the Creator. From the love of the created beings to the love of the Creator in such a way.

S. He writes here, let's say, “We need to believe as far as the root and branch, all the corporeal things that are customary in us are all extended from spiritual roots.” He’s guiding us towards these customs. There are customs that are drawn from their spiritual roots, and if we implement them in actuality, in practice, it will also operate on our correction of our souls, is that right what I am saying now?

R. Perhaps it is, why not?

S. Because I have been accustomed to thinking that the corrections are from within, outwards. Meaning I need to work on the correction of my inner attitude, and that's something that only I can work on. And the work in love of friends is what actually helps me in that. The customs are good, they're for there to be order, but I don't remember that we ever talked about how through these corporeal customs we assist the correction of our souls?

R. Where have you heard that there is a complete disconnection?

S. No, I didn't hear that there's no connection, whatsoever. But I just know that if there's a tool that can be used somehow for the correction of the soul then I’d be happy to hear about it, know about it, and even learn about it.

R. You have a world in front of you that by relating to it, as well, by relating to it, you can determine your relation to the Creator. Towards the Creator, Himself, you have no connection that you can identify, right? You can determine that connection through your relation to the surrounding world.

S. I understand what you're saying, I am asking specifically about those customs. Those traditions that are extended from the upper roots, that the Kabbalists have defined. I'm asking specifically about those customs, and whether they can help me correct my soul?

R. Yes.

S. Am I supposed to learn about them, scrutinize them, implement them, and practice them?

R. Yes, yes.

S. Will we ever be able to expand on this topic at some point?

R. What, I am going to study with you the laws of how to do things in these customs and practices? How to lay the Tefillin and eat kosher, you can do that yourself.

S. That's it, I don't. Is it important to know the connection between the root and the branch? Meaning, simply because my understanding depends on this. If I’m about to do some custom, I don't know, it feels like even to ask, I can't.

R. This degree is referred to as the still level, meaning that we need to carry it out because that is how the action is laid out in our world. So, I do not need to research exactly what happens in the flesh of pork versus, say, the flesh of a chicken or a bird, let's say. I do not need to investigate it; I'm not going to find anything else. But it just says, you should do this and that in great detail, from which I can also learn about the upper roots. Meaning not just how to slaughter or cook the bird, therefore we do not delve into that. But what we need, we already have prepared, and we do that.

S. Do I need, let’s say, during the time that I’m doing one of these customs, to aim that this thing in a way that I don’t understand how, operates on, acts upon, my correction of my attitude towards others? Let's say that pork that I stopped eating or whatever it is, does that somewhat correct my soul, this action?

R. Yes, it corresponds to the correction of the soul. We also have to see how things are written in simplicity, in the literal sense, no one cancels the literal interpretation.

10. S. (58:24) The intention comes before the action, and also after the action?

R. Yes.

S. The person has a certain action towards the society? Let's say forty minutes a day he comes, and he tries to work on the intention and does the action. Also, in the action, does he need to aim himself, all those forty minutes, towards why he's doing this?

R. Desirably yes, of course, so that his whole action will be immersed in his intention.

S. There's some form of scrutiny afterward, as well, whether this action was in the right intention?

R. Possibly yes.

11. S. (59:13) In the corporeal world, I can understand the connection with my intention and the results. Then I am my actions, so they’ll reach good results. When I come to the spiritual world, he says that all that you do is correct because it's all corrections. So, that's my question, is there nothing we can err in?

R. This I don't understand, where do you take that statement from? That all that we do is corrections?

S. That's my question whether all that we do is corrections?

R. No, I do not see, first of all, does a person know what corrections are? Does he aim there and does he do that?

S. How can I know what's correct and what's not?

R. That requires learning.

12. S. (01:00:08) If our daily routines are filled with actions between us with friends. Zooms, lessons, all kinds, and my day is not filled with all those traditions whatsoever, what we’re talking about. The Tefillin, to eat this or not eat this, Shabbat, and all the religious customs. In what should our routine be different? For years we've been learning to fill your lives with friends, connections with friends, and love of friends. That's the main thing we are working on all the time.

R. Yes, that is the main thing.

S. What should our attitude be towards these customs? For years we've been saying very simply, there are customs, as the previous friend said earlier. It’s for the order, we agree with them, we understand them. But they eventually will not bring the correction that we are here for. We’re not here sitting at 4:00 in the morning to talk. We're here to work and correct our souls.

R. Correct.

S. Now the question is, do we need to fill our lives in our daily things with all kinds of customs?

R. You do not need to fill your life with it, you are already in that.

S. I'm not into, let’s say, I don't do the Tefillin, maybe there are some that do, and there are some that don't. I'm asking here, what should I engage in? Because I know what I'm engaged in here and what I learn that I have to engage. That’s not a question, I know that I’m engaged with the friends and all the work we do, that we’re doing. The question is do we need, because of the state of where we are because it will help us or not, to add all kinds of customs?

R. No, you do not need to that level which is what you mean. The problem is that those who do not know could be exaggerating, either in the direction of doing it or the direction of not doing it. But it could be in some clear middle line, you understand? That is not our problem, actually, in our society, in our country, there is no problem.

S. There are several parts here now: First, I would be happy, just like the friend, to hear what it means to not go overboard and what's the middle line. Two, we have around us thousands of friends who are not in our country, not in our state. Where those customs are completely, completely foreign to them. They're completely not connected to their lives, whatsoever?

R. Correct, unrelated to them, but to those who are related to them, then it is. I am not telling you to just disregard it, to disrespect it, completely. I'm sure you're not disrespectful.

S. Yes, of course not, it's not a matter of disrespecting. The question is very simple, we're here with a very clear intention. We want to reach the revelation of the Creator between us to bring Him contentment, this is what we are here for. The question is what will help us do that, what is missing?

R. There are five levels to the correction of the soul as usual. The lowest level is the action, which those who belong to these actions need to do them. Those who weren't born as Jews, then they do not belong to this practice. They do not need that, and they go forward.

S. Okay, like the friend, maybe it's worthwhile to talk to the friends who engage in the study material. Maybe to engage in this, simply scrutinize it, to understand what we need to do or what we want to do. What's qualitative, what's an action, and what's not, in order to scrutinize at least to advance correctly in the work. Not because of any other reason?

R. The same question would awaken in the times of Rabash, several times. We did not really see any addition to our study on that, and that is how we continued. Those who are engaged in that, are engaged and those who were not tried to be somewhat related to that and that is it.

13. S. (01:04:40) He writes at the end of the article and also in other places that, specifically, in the state of night, he needs to engage in praises.

R. Yes.

S. How do we engage in praises in the state of night? Is it a state that you don’t justify, you're not close to the Creator? You're not close to spirituality, it’s against nature to praise in such a state?

R. In states that do not shine, which is the night. Then a person needs to further join his forces to the Creator, to praises, to ascent.

S. In that state, you need to put effort into justifying the Creator, to see that He Is Good That Does Good?

R. Yes.

S. But you don't really feel it at that time?

R. Correct.

S. Where do we bring the forces to really see that He Is Good That Does Good?

R. We pray from midnight and onward, and you start praying.

S. Meaning, in a state where I can't justify the Creator, we need to pray for me to see that the Creator is Good That Does Good, and I will be able to justify Him. That's called to engage in praises?

R. You want to justify Him, although you do not understand, and you do not feel.

S. And for that, I pray?

R. Yes.

S. That's called to engage in praises?

R. For now, yes.

14. S. (01:06:37) The way I understand the matter, we have the matter of intention, where only in intention, we're disconnected from reality and not connected to it. We need to be in some form of action upon which the intention will arise. The actions here that Rabash is talking about are also upon them, you compose or construct upon it the intention?

R. Yes, although we have not learned that with Rabash.

S. He said that “from each, where he comes from and where he is,” he continues in that, “where one's accustomed to or not accustomed to.”

R. Yes.

S. Is there a difference in different parts of the soul, let's say, in this case of our general society where there's a part to do a certain action? Is it important for them, for their correction? Is his action different from the action of someone else in such things?

R. I do not think so, I do not think so, especially in our society.

S. What's the difference between one who's already in this, and one who's not? Do we all straighten out under a certain line of actions?

R. The action is the intention; therefore we have to try to be in the intention to bestow. At least the smallest, littlest intention, to be in connection between us in action. And hold on to the friends so they feel that we are together. By that, we get closer to feeling the Creator in the connection between us and being able to unite with Him.

S. I feel from myself that there’s our collective, the rule of Bnei Baruch and if I think about the connections between us and the actions that I'm engaged in connection and then I'm part of the collective of Bnei Baruch. In addition, I feel like there's a general people, corporeal people, in the world who go through feelings and a certain attitude also to their actions.

R. Yes.

S. I'm asking about myself, about me, I. If I feel all these associations, do I need to also, somewhat, bring them towards the connection and to observe these connections internally, also with the rest of the collectives?

R. No, completely not.

S. All of these actions, are they seemingly only in our society? Meaning if we, as a society, come to these actions then they will be just ours and that's okay?

R. Yes.

S. Meaning, we shouldn't associate ourselves with any other collective, any other society that do their directions?

R. Yes.

15. S. (01:10:22) What leads to correction? We have the desire that begets the thought and the thought gives birth to an action. The question is whether I want to correct the desire, how do I correct it? Because of the source of the desire and action?

R. Desire, you cannot do anything about the desire.

S. How does one come to correction? I'm asking what causes the desire to change? If I start with thought, action, and intention, where do we get there?

R. Either prayer or environment.

S. Meaning it’s an opposite state, here? There are actions that don’t cause it?

R. Actions of Lo Lishma push you to reach Lishma.

S. But the intention changes the desire?

R. Of course, otherwise how do you get from Lo Lishma to Lishma?

S. It turns out that from the very beginning, we have to do cohesively first. Otherwise, the world will never be able to change his intention. not talking about his own desires but his intention?

R. Well, yes, to somewhat, he must, yes. Look, wherever you want to gain something, you have to pay, same thing here.

S. Here, the payment is of many years?

R. It all depends on you.

S. When you stay here, you pay for decades?

R. It is not decades, it is your life! It is not decades; it is your life. That you are in a certain process, yes. Otherwise, what were you born for?

S. I think we were born in order to enjoy.

R. Well, then you did not fall into the right place.

S. That's okay, no person came here unless he enjoys it. No one can do anything unless he gets something out of it.

R. Well, complain to the Creator for giving you that kind of desire.

S. Back to the work, that’s exactly the work.

R. Okay.

16. S. (01:12:49) I want to scrutinize this point because it's coming up each time, anew. We have things on our path that are very clear, that are precise and exact. We need to work between us in the Ten and the world Kli, that's our action. In thought, in speech, in action, in everything, our heart and soul need to be in that. That want remains, does not change, is ironclad. We need to come to the lesson and draw the light because the light reforms us, without lessons, without explanations of our Rav, about all these matters, it's all clear. We need to come through this to the intention in order to bestow and to enter the spiritual realm, that's clear. Now there are things that are not clear. What's not clear, for example, the whole matter of customs, the whole matter of what's around things. There's the attitude towards someone who is born a Jew, someone who is not born a Jew. There are all kinds of things that are unclear. What I've seen from my experience, and not just me but from others, people who start to engage in the customs and making them the main thing are thrown out of here. Because they are influenced by all kinds of societies and other influences, and they gradually think that's the main thing. They see that it is not the main thing here, they won't change us ever. This will not become the main thing, and they are simply thrown out, they are expelled from it. So, the question is why do we need this amorphous, why do we need this?

R. We keep it amorphous, as you say, because it’s truly not the main thing, on the one hand. On the other hand, we want to also perform part of our correction through that part of our correction. If I do not determine for my soul, on this level of habits, then it is as if I still correct myself. I still go along with the public. We live in such a public, in such a society, where whether you like it or not, we're already fulfilling the central Mitzvot. You can observe the Shabbat without a problem, you know when that is. Eating kosher and holidays, more or less, all those things, you somehow find your place in it. I am telling you when I was twelve years with Rabash and that means every day. All the time, and on Shabbat, and holidays. And I did not feel any kind of control upon myself. Simply, just like pretty much what most people were doing, that is what we’re doing.

What are the questions really, I do not even understand. That it is forbidden to drive on Shabbat, so it is forbidden. Or forbidden to not eat kosher, you do not eat kosher, all of that is there. Those who want to do that, do it. Those who do not, it is their business, there is no coercion in that.

S. I think that, first, everyone who's been here for many years, it is quite clear to them these things. But in relation to someone who's new, who's never engaged in these customs, all these things that we teach don’t come from that world. Meaning, someone who was there understands what is there, what is not. And then that amorphic situation makes this situation where they say, maybe if I do this and that, then I can progress more, and he does a few things. In the end, he ends up leaving the path. How can you clarify this thing to make it easier for such a person?

R. I do not know, I only know one thing: If I am among people who value externality or who keep externality, I have to do it as well. Not because, by that I correct myself, but because I do not want to awaken in them any questions about me, and in general, that is it.

S. But where is this public that holds this externality?

R. Well, with us it is places in Israel who are like that.

S. Yes, but in our society, again we don't speak about that, we don't engage in that. We don't hold those things?

R. True, correct, on the contrary. In our society, the general feeling is that if anyone wants to hold on to externality it is not his place.

S. Yes, so how does that not bring some disrespect, or that someone gets thrown out because the line here is a bit?

R. Yes, the line is like that, what can you do?

S. That needs to remain in a person's choice, not to speak about it, just to engage in it?

R. Yes, yes, what can you do? There are many questions in that. Where even when you get an answer, you are not sure if you got an answer or not.

17. S. (01:19:41) He writes in the article, that “you cannot tell women or children, you cannot reveal to them that there is work that is called Lishma, so that they will not know that there is work seemingly with no reward.” I feel that I'm coming here, and I very much want to reveal what it means to work in Lishma. From all the paths I've been through in life, I've come to a place where I understand that here, I need to reach that. What else do I need to do, other than incorporating in the society and dissolving in it, is there anything else I need to do?

R. No, the most important are the laws of the spiritual society. Or the spiritual laws of society, to reach connection and love.

S. Is this the work in Lishma, is it to keep the connection with the Ten?

R. Yes.

S. Everything that happens I'm only in that? Like Rabbi Shimon, like the Ten of Rabbi Shimon, meaning to be in this life?

R. You are giving such examples we cannot keep, and we are not required to.

S. But we do need to observe the things in the Ten at the degree that I can?

R. We can be connected as much as possible in the Ten, each one in his Ten. And try, together with that, to be immersed in the study until it influences us and raises us to a spiritual degree.

S. Not to see a reward that, but the privilege that we have the opportunity to be in such a society?

R. Yes.

18. S. (01:21:39) I want to scrutinize: You said that the person needs to correct his attitude to reality, to the world. From that to go on to an attitude with the Creator. He writes here, I don't know if it's connected. He said, “It is forbidden if he has no yearning for the work, it is forbidden for him to look at himself and to pray until he has a little grasp on the work.” On this matter of the correction of the attitudes, also the attitude of the doctor and stabbing in order to kill. What is this a matter of attitude that you want to do for the good of others?

R. The intention.

S. What do we have in the work between us to correct the attitude? The reality around me, many times, projects to me that it either doesn't relate to me properly or that I don't relate properly to it. Meaning there's a scrutiny in the attitude between me in reality so that I can also bless the Creator. Let's say, someone stopped me, that I didn’t do something and then my inclination is immediately that I received some blow. I want to curse at that moment, for example, a policeman gave me some fine. So, I'm cursing the policeman and cursing the situation. Then they say don't pray for yourself for you're not okay, because you do not have the correct attitude. So, what should a person do in order to scrutinize the correct attitude and remain in it? And from it to begin a new correction which is called prayer?

R. To understand that it comes to him from above, There Is None Else Besides Him. Only the Creator arranges everything. Whether I see them or not is not that important, but the source is in him.

S. Meaning that there's something that I need to hold, that there's the Creator before me?

R. Yes.

S. Then I need to try to perform efforts in order to relate correctly to what's happening to me?

R. Yes, and the whole world is a mediator connecting you and the Creator.

S. Where does that point where I can turn that arrow internally and then request connection?

R. Wherever you are in this disagreement, where you disagree to be with the Creator through the connection with the entire world.

S. Here there’s the correction that the prayer will perform?

R. Yes, all in all, those are simple things, relatively speaking.

19. S. (01:24:37) At the end of the allegory, he says that a person gives a few hints for the solution, and the article is called, Truth and Falseness. Within that allegory, there is this dressing within a dressing because someone who stabs is doing that for reward. He did a bad action and also there's this reward in order to receive.

R. The action is not bad, but the intention is bad.

S. Meaning the stabbing is also not good?

R. Or maybe it is the doctor and then the stabbing is beneficial.

S. Exactly, if we see a situation on behalf of the doctor, at least he did it with an intention. As if for love of the created beings?

R. For the sake of whom, for the sake of man.

S. Okay, so how do we reach the love of the Creator through the love of the created beings? He needs to hold the intention not to give contentment to the patient. But he does that in order to give contentment to the Creator. In that allegory, it doesn't exist?

R. Well, no, not all examples are such that they can affect the root.

S. It’s as if Rabash gives this example, which is external. As if it is to reach good things?

R. Yes, yes.

20. S. (01:26:37) I just wanted to say that our society is unique because you can connect the intention with the action. Meaning that, as opposed to other societies, we don't do it in order because we, ourselves, understand the actions. It's the desire of the Ten or the desire of the society and from that we reach the desire of the Creator. We have this society organized here which is adapted to what Rabash writes in his articles.

R. Yes.

S. I wanted to ask in relation to a person who needs to connect on Shabbat, virtually to friends who are afar. It's important to him this matter of electricity, using electricity on Shabbat. He needs to keep, observe the desire of the friends?

R. That is his choice, that is his choice.

21. S. (01:27:43) What brings many people here is this change of intention. That there's also this feeling that you don't grasp the intention and there are many questions about this from friends in the Ten. Why, at the moment I leave the door here, I lose the intention towards the Ten?

R. The Ten?

S. Yes, these works are what you do with the prayer. You arrange yourself in the intention and what you’re doing with the Ten in the lesson is such an action. Here you're yearning for connection, there is something here which is very hard to hold on to. This work, how can we feel this work in the Ten? That you are connected, as if you put on Tefillin, we want to create this mutual intention in the Ten?

R. You do not need to scrutinize these things. The fact that I am connected to the Ten only when I am together with them, that is not good, that is not good! I need to be connected with the Ten as much time as possible around the clock. I do not have an environment, a place, where I can develop a spiritual womb. Where I can grow, I do not have it except from the Ten.

S. That's what I'm asking, the Kabbalists who awaken with Tefillin, all day long, and they say that you really need that. We, too, have zooms and all kinds of things, but over time you lose the flavor or the sharpness. Then after a Congress, you, again, reach the situation where you feel them, that you're connected to the friends. Where there are these situations of closeness.

R. You have a problem, and I am not sure you are able to hear. You need to connect with a few friends and for them to constantly aim you on the right line, the correct line, in life. Otherwise, you will not succeed, that is it, I have nothing to add here.

22. S. (01:31:28) There's a stage where the boundary between action and intention is raised?

R. Is that a question?

S. Yes.

R. No, there is no such thing. It can be very, very close, the intention and the action. It might be a little far apart that you cannot see, cannot quite see the connection between them. But the intention is not the action.

23. S. (01:32:08) What corrects the person, the intention, or the action?

R. The action, because if a person is doing it with the intention, then the action testifies to the intention.

S. And does the intention comes from the person's labor?

R. Yes.

24. S. (01:32:39) What can strengthen the intention in a person such that they will not miss any moment?

R. To the extent that the intention is very important in a person, you will have to adhere to it all the time.

25. S. (01:33:03) The text says that we are incapable of seeing the truth in our state. What do we see, what is this collective falseness, collective lie?

R. I did not get it.

S. The text says that we cannot see the truth now in our state, so what do we see in this world, what is this collective lie?

R. The world is the lie because we see everything through our will to receive. We do not see the actions of the Creator. We certainly do not reveal the Creator. We cannot relate ourselves to Him, that is our world.

26. S. (01:33:55) Why does the person need to pray when he's in a state of ascent?

R. Prayer, in the state of ascent, means to praise the Creator.

27. S. (01:34:08) Corporeal Mitzvot, can they be additional Kli in order to reach connection in spirituality?

R. Typically, yes, because with the practical commandments, Mitzvot, I think why and how they return me, these commandments. They return me to the intention, and that is why, on the first, on the lowest degree of man, there is a good result from that.

28. S. (01:34:55) Does the existence, the keeping of these Mitzvot, do good to the world?

R. Yes.

29. S. (01:35:12) I want to relate to what the friend asked earlier. In the society, there needs to be, each person needs to feel himself good. With that, we also see that a person who has more of a religious inclination is thrown away from the society, by himself, because he doesn't feel that he's accepted, that there is something here?

R. A lack of equivalence of form.

S. In addition to that there is a certain disregard of the friends toward such a person. Let's say, they laughed at him. I say that because I’ve heard it, I see it. I guess it is because of the lack of understanding that a person has an inclination to do something?

R. Yes.

S. What needs to be the attitude of the friend here towards a person who wants to observe religious customs, and it's important to him to do so?

R. Each and every one can do whatever he wants. As far as I am concerned, some person can come here, and put a little rug, and pray his Muslim prayer. I have no problem.

S. We need to relate to such friends to disregard that, disrespect them, or laugh at that?

R. They have a problem, they do not know, they do not understand, and they are not properly raised or educated. Why make fun of someone? I may not accept those things, those other customs, but to make fun of them, why?

S. We need to educate ourselves to accept every person however they appear. According to whatever customs they want to do, what religion they're in, however they want, as long as they are in for spirituality?

R. Yes, we need to educate everyone to the fact that we accept everyone.

30. S. (01:37:55) Toward the end of the article, Rabash writes about two states where the person feels that he's in a bit of an ascent. He feels not okay, that he needs to pray to the Creator. Also, that he has no yearning for spirituality, and then it is forbidden for him to look at himself and pray. But he needs to be grateful that he has some kind of connection to spirituality. Usually we can pray and request, so I don't understand what the states are?

R. Ask, ask as much as possible.

31. S. (01:38:43) There are two people: There's a person who chooses to turn on electricity and travel in a car; and, a person who doesn't do that on Shabbat, and who prays. There's this force, this preventing force in the two of them. One where a person place is too much emphasis on these actions and then does away with the intention. And the other one who places too much focus on the spiritual intention?

R. Yes.

32. S. (01:39:32) In our corporeal world, people do not identify the intentions. They can say, yes, I intended to do this or that, I had good intentions. But, no, the desire controls, gives commands to the mind, the mind acts and then according to the desire, they work. That doctor who does the surgery, he could say, yes, the intention of mine was to save the patient, I was caring for the patient. But somewhere within, another intention is controlling him, maybe honor, maybe some kind of fame. When we say that we have this intention to receive in order to receive, we need to reveal that. I, too, have an intention in order to receive. I think that I do good things and other people do other things, as well, who are good. We need to learn the wisdom of Kabbalah and when we act in connection so then when the reforming light comes and shows me where I truly do have an intention to receive for myself. All the desires and intentions, I don't have intentions yet so I feel that all the desire is against connections, against bestowal?

R. Yes?

S. Then a person understands that he has a need to work with the intention to receive, which is the evil inclination. To restrict it and receive an intention in order to bestow.

R. Yes?

S. The intentions are only according to the reforming light, also the revelation of the evil inclination, the intention in order to receive, and the construction of the intention in order to bestow. That all is clarified through the reforming light?

R. One hundred percent.

33. S. (01:41:21) We go to the path and method of Baal HaSulam, the goal of which is to reach the revelation of the Creator. His writings, Rabash's writings, were written for people who are religious, who are performing the Mitzvot?

R. More or less?

S. Meaning, they did that as something that was obvious. The question is can someone who is secular, what we call today secular, someone who doesn't hold the Shabbat and Kashrut, can he also reach that goal?

R. In truth, yes, on the one hand. On the other hand, you have to understand that the wisdom of Kabbalah speaks about the correction of man. Any person who needs to come closer to the Creator must correct his desire. A desire that is aimed towards the Creator is called a soul, that is simple. That is the responsibility of each and every person. I have nothing more to add.

S. Meaning, I do not need to add to my ordinary life anything additional in terms of what we call observing Torah and Mitzvot in the usual understanding of those terms?

R. This is a very subtle thing because we are not trying to proselytize people. To get people to be more religious, more observant. It is completely against our spirit; on the other hand, we are for a person to keep, to observe something, something of his adaptation to the spiritual laws. We do not call it the Mitzvot that people learn from a young age. We do not call it habits and customs. Rather, a person should understand that even on the level of the inanimate, it is worthwhile to keep, to observe some things that will bring him toward identification with resemblance to the Creator. It is a very subtle thing; it is very slippery. That is how it remains for the time being.

34. S. (01:44:40) I feel that I need to go through it because I've been through this process, so I feel like I need to share. Maybe I need to give some clarification of how it works for me. I feel that I reveal that wherever I have resistance to these actions, I have, there are corrections there, themselves. For example, in prayer, that Kabbalists determined how to carry it out, so I feel that it is hard for me to make it an active submission. So, my heart, I feel that there is a correction there, not in relation to anything else but in relation to my ego. Where I have no resistance then I have no problem. But I revealed that the correction is that I will not have any resistance to these actions, and then I have no problem with them. Only in that, I'm already clean and I observe it one hundred percent because I have no resistance, and where I had resistance, I cleaned it. I have other places where I haven't, in that place of resistance, the true inner work is here. It’s the correction of the soul so there will not be any resistance. But it is not a place of correction, the correction of the soul is in the Ten. That is the principal place of our effort. For me, that is very clarified, that matter. It is very easy for me because I know that it needs to just not be resistance to that. And the problems we have sometimes in the society, in relation to people, are because people have inner resistance to such actions. They are afraid of that resistance. So, it is a bit hard for me to express that in a subtle way. The matter is that you will not have opposition to that resistance to it and then you have cleaned that whole problem.

R. Yes.

35. S. (01:46:45) A question in relation to the scrutiny. I, who wish to be your student, I don't think that there is some Kli, some tool in this world, that we need to do in this world that you request us to do, that is one thing. Secondly, from what I've heard and seen, you always, when they ask you things, you say, “I haven't seen that from a Rabash or with Rabash,” it was this or that. Meaning for me, these are scrutinies because now it is this thing and in two days it'll be something else. We have this example in something in life, which is you, and which I hope will be for many more years. That in your words and in your actions, we need to adhere to that. If it exists, it exists. If we haven't seen it in your words and actions. So, seemingly it is, at least, it’s not the time, let's say that in a subtle way, if not anything else. Is that a method of scrutiny that is correct where we come to relate to your actions and words of something that we need to apply? Not all kinds of thoughts of ours awaken through the articles, and suddenly we think that you needed to tell us?

R. No, we want all of our thoughts, desires, scrutinies, all of the pressures that we have, we want to aim them toward the connection in the Tens. Since by that we truly reach everything.

S. Meaning we can then scrutinize it in the Ten as well, yes?

R. Yes.

S. When we scrutinize it in the Ten, our model we need to grasp onto is your words, right?

R. No, there are many writings.

S. Yes, but if we read in the Ten and within the Ten, there are Ten people, there are Ten opinions.

R. “Whatever the mind cannot do, time will do,” over a few lessons and it will calm down.

S. Is that a correct caricature of things? To relate to you like you saw with Rabash, like you related to Rabash and what you saw with him?

R. Yes.

36. S. (01:49:20) He said that all the scrutinies in the Ten, I wanted to relate to a paragraph here. Page 332. “In the matter of the scrutinies, it is written in the tree of life that the Creator did not give us Torah and Mitzvot, to Israel, but only to scrutinize and join, and to remove the dressing of the soul. And through the intention of the person in the Torah and Mitzvot, the clothing of the souls is removed, and then the Nogah of Yetzira is cleansed, and the clothing of Ruach and through practical Mitzvot, the Nogah of Assiya is cleansed and becomes the clothing of Nefesh.” How do we understand that in the Ten?

R. By connecting in the Ten, to the Ten together all of us in our common efforts. When we wish to rise in those things, in keeping those things, by that sustain ourselves up to the degree of Neshama, the soul.

S. He depicts here, in the process of scrutinies, something that is clean like silver, and then other things which are dirty that we need to remove. What is that in the Ten, this process?

R. Everyone has their ego that pulls them this way or that way. We have to cleanse ourselves like a goldsmith who purifies the gold or silver, and he leaves only the pure matter.

S. How do I, or how do we, scrutinize this extra layer that we have to remove?

R. We need to boil the matter, both the gold and the silver. You have to boil them so all the waste will flow to the top. Then we skim it and you are left with a pure matter.

S. How can we do that in the Ten?

R. Try to boil yourself, to get yourself boiling. The Ten is willing to help by giving you examples for and against, but the work is yours.

S. In any case, what is this work that you call boiling?

R. Enter with the friends and try to be together with them as much as possible, in unity, in scrutiny, in all those things. Do not be afraid of arguments, the main thing is for the sake of unity, to try to be together.

S. He also speaks about the gradual process, as if there is this clothing of Nefesh, and afterwards Ruach and Neshama. I understand that the clothing of Nefesh is the first?

R. Yes.

S. Here, he says through practical Mitzvot, you get the clothing of the Nefesh. Then go to Yetzira, which is clean. Assiya is clean, and then there is this matter of the intention, like we talk about the whole process. How do I understand the practical Mitzvot correctly in order to remove that first layer of clothing?

R. Whatever helps us, artificially, practically, to connect with one another more and more and more. This is the first degree.

S. Maybe I can simplify it a bit more. In the Ten when we meet in zooms or in the lessons?

R. Maybe, maybe not, meetings on zooms can be completely off-direction.

S. What are the practical actions in the Ten?

R. You are thinking through the connection between you, for the time being, zoom intermittently from one hour to the next. Your thinking of how to be connected in order to reach the one soul as much as you can. As much as you can imagine it to yourselves.

S. Is that an action because it sounds like an intention, what you said?

R. The intention is the action, the intention is the action, I have nothing to add.

37. S. (01:54:51) We have many students who are called the world Kli, and they do not know what these customs are that we are speaking about.

R. True.

S. They haven't read the Pentateuch, Tehillim, they have never held a Sidur in their hand, and have never observed Shabbat. How could a student of yours who is in the world now, with all of their soul as it’s said. How can they feel as if they are good students, despite all the things now that we are hearing in the lesson? What should he grab a hold of, which means to be called a student of Bnei Baruch, a student of Baal HaSulam, Rabash, Rav Laitman so he can do it in the cleanest way possible, now, here in the world?

R. This student is listening to all of the Rabash articles that we are reading. He participates in all the connection activities that we do in the society from Tens to Congresses. According to the reactions that I get, based on the reactions that I get, I see that they understand the purpose of a study and what we have to attain: What it means to reveal our soul.

38. S. (01:56:44) There are two paragraphs, can I read them and ask the question?

Baal HaSulam said about what our sages said (Avot, Chapter 3:18), ‘“Israel are beloved, for they are called ‘The children of the Creator.’ They are greatly favored, for they are called ‘The children of the Creator’, as was said, ‘You are the children of the Lord your God’. He said that being called ‘The children of the Creator’ is in general, but being greatly favored is in person. He asks, what is being ‘greatly favored’? He replied, ‘The great favor is in that it is known to them, meaning that they know and feel that they are called ‘The children of the Creator.’” Here we can interpret it similarly. That is, in terms of the action without the intention to bestow, called Lo Lishma, the people of Israel are called “children of the Creator,” because they engage in Torah and Mitzvot in practice, this, too, makes great corrections, as the ARI said. However, it is not known to them. In other words, they cannot see what corrections are done by their work.”

Here is the question: This is a part of the things that have been asked here in relation to the topic of corporeal Mitzvot, at the level of the still as it is said in the last paragraph. Part of our work, which is not just ours here, with our special customs that we have built here in this place. But all of the friends in the world Kli that they feel that they are children of the Creator. This combination that we need to do inside ourselves, inside myself, inside everyone who sits here is to combine these two things. Meaning not to disregard the work that someone does, an action without intention. Certainly, our work, too, precedes that in which, thanks to that we have been rewarded. That we are a holy nation, we have been given this work to do the connection and that includes all the friends in the world's Kli and that removes this barrier. Is it correct to think this way?

R. Exactly, beautiful, thank you for those excerpts. Okay, nice.

39. S. (02:00:11) Baal HaSulam writes that the Creator doesn't mind if you slaughter an animal from the neck or from the back of the head because the goal is to cleanse or to bring together the creative beings. Here we relate to all of those Commandments that we talked about, the Mitzvot. That in essence, here in Bnei Baruch, we have our own cleansing and that answers this question. Can it help?

R. Correct, yes.

40. S. (02:01:15) You said that the thoughts of the friend is the action and the intention is why are you doing this, until you cover your thoughts with love of friends. How to cover your entire thought with love of friends?

R. How can we cover all of the thoughts in love of friends? That is actually our work. Where, other than love of friends, I have nothing in my entire life. But if I dress in love of friends, then I go through all of the path from here until the end of Correction directly and quickly. I need to reach love of friends.

S. What does it mean that I clothe in the love of friends?

R. That I dress in this dressing of love of friends; and accordingly, I rise to the degree of the Creator.

41. S. (02:03:09) If we act towards people in our corporeal lives with whom we do not study, if the intention is to give contentment to the Creator, will it have a positive or negative influence on our spiritual development?

R. That it will be a positive outcome. That if it is desired that it will turn out that way.

S. When I feel that I am moving far from the work, I have to thank the Creator that from my instincts that carry me to the night?

R. Yes.

42. S. (02:03:54) Concerning the work in the Ten, when the work actually matters the most when we're working in Lo Lishma and we do not have the intention, yet. It says in the article, through performance of the Mitzvot, we scrutinize, the holy sparks are sorted out of the Klipot. What does it mean that we can sort out these holy sparks out of the Klipot?

R. That little parts of the will to receive remain here and there with the intention in order to receive that we need to be cleansed from.

S. We cannot see them yet, they say, because we don't have vessels of bestowal. How can we sort it out?

R. If we don't see them, then it doesn't depend on the person. If you do not see, you do not see. Until the end of correction, there are many degrees we need to go through and correct, many states and each of them there are Sigim, sparks.

S. What work can we do to sort out the sparks out of the Klipot?

R. We need to try to come closer to each other in the Ten and two chafe ourselves up against all the friends. Such that we will reveal in that, what I have, and also all of them have, all kinds of thoughts, desires and inclinations that disturb us. How can we clean ourselves, in such a way, from all of that waste? When we rub against each other in such a way, we reveal the waste, and we throw it aside. In such a way, from one degree to the next, we rise more and more until we become completely cleansed. Then we become equal with the Creator.

43. S. (02:06:43) In the article, we read, it says that “through work in Lishma, a person is rewarded with seeing the truth. That the Creator behaves with all the created beings in the form of the Good Who Does Good. And only after a person acquires the second nature, the desire to bestow then a person will be able to see the truth, which is that the purpose of creation is to benefit the creative beings.” In one of the articles, Rabash explains that the truth is built, made of two parts. One is Aleph, Aluf Olam, the champion of the world, the Creator who holds the whole world and leads this false world, otherwise he is dead. Here's the question: if in the Ten we still have not reached the truth, does it mean that we are like the rest of the world, that we are dead spiritually?

R. Say the question again?

S. If in the Ten we still have not reached the truth, does it mean that we are like the rest of the world, spiritually dead?

R. Not like the whole world, but in any case, we are in the degree of death, yes.

44. S. (02:08:21) From where does a person take the strength to turn the thoughts from the love of friends into actions?

R. Also, the evil inclination is from above, in order to manipulate us, to drop us. Everything comes from the Creator. What are you looking at me for and laughing? “I created the evil inclination” before everything, He created the evil inclination, you understand what He did to us?

45. S. (02:09:36) A question from several friends, is it worthwhile to start doing external actions where each will bring us into actions that are empty of meaning?

R. No, it is not worthwhile. Let us make connections and love in the heart and then it will all be good for everyone.

46. S. (02:10:30) I want to understand, in the Turkish Kli our friends are typically Muslim.

R. Well?

S. For example we sacrifice beef to the Creator or don't eat pork. My family does not eat pork. My family and my environment, from a young age, I didn't eat so this is a cultural influence. It is not like I'm religious.

R. Yes.

S. But you also said that it is okay if our friend can perform all kinds of Muslim actions. I'm not sure if that is confusing, or okay?

R. Certainly everything is fine, everything is okay. I will even tell you more than that. We do not need to hide those things; we don't need to be ashamed of all of those things. But really, each and every one according to his customs, can do so. There is no problem with that, they are customs.

47. S. (02:12:07) In the article, it says that “Intentional actions will raise the still of holiness, the still of Kedusha from the earth.” What does it mean, how does it bring it to life?

R. All of our degrees of life, we need to bring Kedusha. The intention in order to bestow, connection between us, and I hope that we will reach that. I see that everyone is ready for the end of the lesson.

48. S. (02:13:23) We're going down to the hummus meal. Is it correct to treat this meal as one Kli, that we are having this meal together?

R. Yes.

S. With what intention do we need to have this meal that will be the correct action?

R. That we all want to in that each one will feel himself as an inseparable part of the collective desire. Each of us will want to be in that desire, connected together with if nobody is capable of even separating from that collective. Accordingly, we will reach corrections. That is very important, truly incorporation at the meal with the correct environment, it's a very great thing, it's very great. I remember coming to Baba Sali. He was already old; he did not even see at that stage. After we spoke a little, I shut myself up in order to not tire him. He said, “Let us have a meal.” The pita, something salty there, I do not know, sour with the pita. Then he was very happy that he could now have a meal. I went with my friend, and he was very happy. A meal is a great thing, so let us go and do that.

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Ежедневный урок26 feb 2024(Утро)Часть 1 Рабаш. Почему во время молитвы нужно выпрямить ноги и покрыть голову. 32 (1986)

Часть 1 Рабаш. Почему во время молитвы нужно выпрямить ноги и покрыть голову. 32 (1986)

Рабаш. Почему во время молитвы нужно выпрямить ноги и покрыть голову. 32 (1986)

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Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок26 feb 2024(Утро)
Часть 1 Рабаш. Почему во время молитвы нужно выпрямить ноги и покрыть голову. 32 (1986)

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