Morning Lesson July 26, 2022 Transcription

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

The Ruin as an Opportunity for Correction - Selected Excerpts from the Sources. #44

1. Rav’s Introduction: The ruin is indeed an opportunity for correction we see from the sources that when the sages saw the ruin 2000 years ago when there was the ruin of the temple. So Rabbi Akiva laughed and he was the greatest of the sages when they came to them to the suburbs of Jerusalem and they saw the ruin of the temple where it used to be and it was all destroyed. Everyone cried and Rabbi Akiva laughed, he said “now there is certainly an opportunity to achieve the construction of the temple” meaning the place where the Creator can be revealed between us. Because all of this symbolizes this, to the extent that we're broken on the inside there's brokenness on the outside, so if we discover on the outside how broken we are on the inside we have the opportunity to raise what we call the Shechina from the dust.

That's the state we're in that all in all we discover how powerless we are that we have no understanding, no beginnings for building the connection between us which is called the Temple, the place where the Creator can be revealed and we can therefore also be joyful about that because we understand that we don't have that. A lot of friends recently are complaining that we have no chance, we are powerless, we have no way, and that's good we are coming to a state where we understand how opposite we are from the qualities of the temple the qualities of where the Creator can be revealed because it's up to us to build the vessel and then the Creator will be revealed.

So, if we recognized that if it's not in our power, it is not in our ability, that we are opposite from all of that, that's actually good so what we have left is just to demand, to pray, to ask, that we have to try to connect between us as much as we can and then cry to the Creator that's the second stage. The first stage is to get as close as possible, against our ego as much as we can and then cry to the Creator that we can't keep going, that he has to do the work for us, bring us together and connect us in such a way that it will become a Kli where He can be revealed, this is called “the Creator will finish it for me” and that's what we have to do.

So the revelation of the Shechina, the place where the Creator has to be revealed, that's the first state. This place is the connection between us that we cant connect between us in the ten in such a way that we are all connected to everyone as one man and one heart, this indicates that we are in the state of the shattering. So if we discover the shattering we discover that this is the state we are in, if we disagree with it and we want to correct the essence of our relationship from shattering to correction, this already means that we are ready to erect the Shechina from the dust. Meaning that we can't connect between us on the one hand, so the connection is at least somewhat similar to the bestowal of the Creator but on the other hand we don't give up on it and we do want it, we have the urgency for it, we're anxious towards getting there.

That's the state that we must achieve so to yearn for it, and then we come to the first stage of the correction, and this is called in general “raising Shechina from the dust” and then there will be a few more steps until we complete the vessel and the Creator appears in it, and this is called “the connection between the Creator and the created beings” or “the coupling of the Creator with the Shechina''. The Shechina is the place where the dweller, the Creator can be revealed; It's a will to receive comprised of many different separate desires that are all willing to connect above their personal egos, and as they want it the Creator connects them, they connect between themselves, they sort of become interwoven towards each other and thus they achieve a connection that is suitable, compatible with the revelation of the Creator.

Reading item 44: (07:58) “If a person decides that he wants to work as dust ...” Twice.

2. S. (11:31) So accordingly it turns out that the taste of dust is the sign that we are in “the holy work”?

R. Yes, well said. If I feel in my connection with the friends in addressing the Creator the taste of dust it's a sign, it's not all of it but it's a sign that I'm in the right direction, that my will to receive has no fulfillment there.

3. S. (12:17) How to know the Creator does enjoy the work?

R. Ask him.

4. S. (12:26) It says here that when you feel the taste of dust still the person says it’s holiness. So what does it mean to say that it's holiness, it's not a matter of words it’s a matter of feeling?

R. Even though in connection we taste dust, dust is like sand, it's tasteless; we have to say that it's because we are still in our will to receive and that's why we taste it like that. But if we were in a desire to bestow in the same actions of connection, we taste not dust but the taste of heaven. That's what we have to tell ourselves and therefore not follow our corporeal egoistic senses but go above them.

S. How to make this switch to transition from the taste of dust to vessels of bestowal?

R. I have to depict to myself that as I am in the vessels of reception. I feel corporeal pleasures, flavores and if I were in the vessels of bestowal I would feel spiritual pleasures, flavores.

5. S. (14:08) He writes in the end that he is happy that he enjoys his work. How can you hold onto this ?

R. Because he has two discernments: First, that he has the taste of dust in his egoistic vessels and the second discernment that he's in bestowal and he wants to reveal the action of bestowal, the result of bestowal and the flavor of bestowal so he's happy that he's at least in the transition from vessels of reception to vessels of bestowal.

S. But can you hold on to this state because the body is going to make fun of him again and will jump again?

R. True. That's true, but still he holds on to it and every now and then it comes back to him again and again until he prays to the Creator to strengthen himself with the friends. And, all in all uses all kinds of means in order to stay in that state where he is in connection with everyone, connection with the Creator, and the appreciation of this state of raising the Shechina from the dust and that's how he advances.

6. S. (15:50) What does it mean “taste of dust” in the work in the ten?

R. That there's no taste. Is there taste in dust? No. Meaning in connection, in holding on to the friends, supporting the friends, connecting to the friends, and longing for the Creator there's no flavors in that, we feel it as a taste of dust and that's exactly the state of transitioning from in order to receive to in order to bestow. We have to try to work even at the taste of dust in corporeality and look for discovering the flavor in spirituality.

7. S. (16:55) The taste of corporeality: how to tell if we understand this taste or feel it, how to feel it, how to develop this feeling, how to diagnose it?

R. It's very simple. You start from this world to the extent that you feel flavor in connection with the friends and opposite that how much you feel flavors and all kinds of other things in this world. So you have very tangible examples before you, this against that, on the one hand this whole world with all its pleasures and lust or whatever it is and on the other hand connection with the friends, what you get between them and try to see what's important which of the two? start there.

8. S. (18:28) If a person decides that he wants to work in the aspect of dust he can read it in ways: that he the person work in the state of dust and the other discernment is that if he is working he's already working in the quality in the state of dust and...

R. Both this and that, there's no difference. Don't start with philosophies just be in a state that is connected as possible with the friends, as connected as possible, even though you feel it as a taste of dust; not attractive, you can't appreciate it, can't hold on to it, can't be drawn to it, but you know that this is what you have and this is what you have to be in so approach it as much as you can and with the friends ask the Creator for help.

S. Can a person yearn for such a state?

R. Because it's on the way towards correction he knows that that's what he's facing.

9. S. (19:55) We feel the state only when we work in coercion right?

R. Yes.

10. S. (20:12) What does it mean to raise the Shechina, divinity, what is divinity?

R. Shechina is the connection between us where the Creator has to be revealed. We have to establish this connection between us to the extent that we relate to our connection as the most important thing there is, opposite everything in front of us, to that extent we build the Shechina and we call it “the holy Shechina” because it's built from all of our actions of bestowal towards each other so that together we bestow to the Creator and then according to this identification, this equivalence of form He will appear to us in our connection between us.

11. S. (21:18) It turns out it's strange that when a person understand that he feels the taste of dust that has no flavors, and he remembers that the taste of Shechina in the dust and then he begins to do the holy work and already he starts somehow and mitigate and sweeten the taste of dust?

R. Yes, of course there are many states here: First of all that we don't want the connection, it gives us a taste of dust, no one, none of us wants connection but then we say yes we do need to connect even if it's artificial, as we do when we hold conventions or other kinds of connection. Bit by bit along with the study we discover, because during the study the light that reform shines on us and then we come to a state that we begin to sanctify this connection, that specifically in our connection we see that there, our connection with the Creator has to become established, formed.

What does it mean, our connection with the Creator? In our connection with each other we build the Creator, we reveal from our egoistic forms we begin to reveal the force of bestowal, the force of connection that we want to establish, as the Creator says “you have made me”, it's not that this force exists in advance; we give birth to it we make it, we make it out of the ego, out of its opposite form. We gradually reveal between us the kind of connection that will be called Creator. That's how we discovered Him. Of course there is a higher force that is above us but everything appears only according to our effort.

S. I want to be precise about these two states, when I feel no taste at all it's one of those states where I don't understand what's going on I'm confused?

R. Right, correct, yes.

S. So when I remember or someone tells me, this is called dust then that flavor of dust appears, so what is the state that's more beneficial for correction when I completely don't understand what's going on and I'm confused or when I'm told this is dust?

R. It doesn't matter, it's all changing, from time to time from state to state so the main thing is to just keep holding ourselves in connection and describe this connection as a vessel for the revelation of the Creator; that in that vessel you have desires intensity of connection and intention for the revelation of the Creator.

12. S. (25:10) He writes: that the body mocks this work and he says that he thinks this work is called “raising divinity from the dust''. The question is, is it beneficial to enter the doubt with the body?

R. Everything depends on desire. I don't have more to say. Listen to what we study and understand. To keep asking is also not going to be so helpful, you have to go deeper.

Reading item 45: (25:50) “How can one muster...” Twice.

13. R. (29:26) It's a simple matter even though it's a very difficult matter for us to explain, to agree with, to realize it. We have to feel and understand that we will never want to make actions of bestowal. Our nature, the will to receive, remains and it doesn't go away from us and what we need to do is only ask to have the ability above our will to receive to make actions of bestowal. How does it happen? To the extent that the Creator gives us an opportunity then we can make actions of bestowal above the will to receive. That's the whole wisdom of Kabbalah.

That's what we were talking about, that's how we work, that's how we transcend the will to receive into the will to bestow; therefore, don't wait for when you at some point will have a desire to bestow, to love, all those things. Even though we sometimes feel them in our desire it's all still in order to receive and there's nothing about it from true spirituality. So what do we need? We only need to depict to ourselves the greatness of the Creator and ask for the greatness of the Creator and ask the Creator to give us the possibility to subdue our will to receive, to transcend it. This is a force we receive from above and only thanks to it we can exist.

Reading item 45 again: (32:21) “How can one muster...”

14. S. (34:18) It says don't ask for the greatness of the Creator, to have a taste in it, but ask to have the force to overcome even when it is tasteless. What is the difference between these two requests?

R. Either you work with your vessels of reception so you have flavor or you work without your vessels of reception so you have no flavor but you're given strength to work above the flavor.

S. How can we not ask to see the greatness of the Creator for this to be the reward?

R. Well here you have to make a choice where you are going. Here you realize that all those states you go through they teach you to go without a reward.

S. We need fuel, fuel should be something?

R. The fuel will be specifically that you're going without a reward. That actually becomes your reward.

S. He nevertheless speaks of a state where there is a reward, the greatness of the Creator, or a state where he will not have a reward and he has to choose no reward.

R. Yes, yes.

15. S. (36:02) This expression of raising the Shechina from the dust, it turns out that as a result of the work there will be more flavor from the work?

R. But we don't think about the flavor, what kind of flavor I have, what flavor of heaven or flavor of hell. I don't think about that, we think about how I will make an action of bestowing to the Creator and I don't care right now what flavor it is going to have.

16. S. (36:50) How to tell the difference between the joy and the taste in the work?

R. It's that we still want to advance towards the state where we make an action without any taste and it'll be important for us that we specifically do it without any taste. That is a kind of a very unique state. Imagine something closer to us: a person who really wants to lose weight when he eats some parsley, I don't know, something, some form of veggies to give himself some vitamins and something to fill the stomach with but he feels no flavor there. Maybe even a bad flavor but he has no choice; he has to fill himself up because he has a very important goal of losing weight.

S. Is it possible to detect a certain direction in the connection between the friends? How to navigate our advancement?

R. Well, yes. That's what we learn, that's what we learn how to do.

17. S. (39:02) How to ask for the power correctly, the power to overcome the tastelessness without standing out in the ten?

R. I didn't understand, please say it again.

S. How to ask for the force to overcome, the power to overcome without standing out in the ten?

R. But you're asking the force to overcome in order to serve the ten, in order to serve the Creator so you have no reason to be ashamed here. On the contrary, we have to set an example for the friends with such actions, set an example.

18. S. (40:14) When we feel from all kinds of descents that we have the strength to justify the Creator, can we still call it bestowal?

R. Yes.

19. S. (40:40) We are doing a lot of actions in the ten despite the flavor of dust, is that considered spirituality?

R. No, actions in the ten, if you do these actions like what we're talking about now which is through our connection to reach the force of bestowal, to transform ourselves from reception to bestowal, to turn the connection between us from egoistic connection to altruistic connection, that is all doable only in the group. That's why love thy friend as thyself is the great rule of the Torah, the great rule of the Torah because specifically by achieving such a connection we are making a profound action in it. We're making the change from in order to receive to in order to bestow. Specifically in our form of connection in the ten we can make this action of transitioning from this world to the spiritual world.

S. I'm asking about the action itself. I'm trying to perform an act of overcoming, what do I have to check?

R. The extent to which we are not in each and everyone's individual desire. Let's say this is the first thing.

20. S. (42:40) How can we reach true joy in such work because there's a process of overcoming, of difficulty, of request?

R. If we do it together and we understand that by doing that we are already making steps into the upper world, entering the upper world, then we should be joyful.

21. S. (43:10) Is the joy from the fact that the taste of dust points in the right direction?

R. It's not that we're happy about the taste of dust, that's not the purpose of creation but we're happy that despite the taste of dust we still go forward and it doesn't stop us.

S. And the joy?

R. The joy is there that we're going forward even though there's the taste of dust.

S. So does it mitigate the taste or does it hold both?

R. Yes, yes, it mitigates it, yes.

22. S. (43:57) Why is there such an expectation to have taste in the work that time will do it and we waste years before we take any real action?

R. That I didn't understand.

S. Why is there such an expectation for the taste in the work, that it will finally arrive, that time will make it work? Years may pass before we take real action in connection.

R. First of all it does take time in any case. This is one and two: we have to very well understand that time doesn't do its part, it does its role of course and it's written that time does its part, yes but on the other hand we have to accelerate the time and if we don't advance in our demand to change our states then we are already in the Klipot.

23. S. (45:11) Is there such a degree, up to the end of correction, where a person does not want to ask for the greatness of the Creator as it's written here but for him the greatness of the Creator and the final goal are without any doubt and that's what gives him the strength?

R. It doesn't matter what seems to him as perfectly clear and so on. What's important is to what extent of the greatness of the Creator he adheres to and that can be only to the extent of the group's adhesion with the Creator. So without advancing in degrees of adhesion; meaning, to further and further correct the individual desires to receive so they adhere to the Creator in order to bestow more more, you can't stop it.

S. Exactly this is what my question is about, as you said, my degree of adhesion with the group. There's a certain degree of adhesion with the group beyond which, as it says, from here on a person would not want to ask for the greatness of the Creator, there has to be a special reason, for that I have to be adhered to a certain degree

R. I really don't understand why you are being dragged into all kinds of philosophical directions. We have no way to discover any new spiritual discernment if not through connection between us, if not through correcting the will to receive in order to bestow so that we come to the edge of all the desires, that they will be in order to bestow and can connect to each other and then the Creator will appear in the light of Ein Sof and that's it.

24. S. (47:42) What is the source of joy that is not within the framework of the will to receive, where is the choice felt?

R. It's felt in the common will to bestow between us from the Creator who shines into that corrected desire.

25. S. (48:08) How can I convince my will to receive to accept that the true taste is dust?

R. What is dust for me right now, I will change myself, I will change my attitude to actions of bestowal, which to me are now as dust and then I could feel special flavors there that are now hidden. The whole world is hidden in these actions of the dust.

26. S. (48:52) What does it mean to feel a good taste and not to ask for the revelation of His greatness?

R. What do you mean by the revelation of his greatness? Ultimately we discover the greatness of the Creator but I want to discover his greatness not in order for it to rule me and then I'll just follow whatever actions he demands from me, rather I want to make actions of bestowal because I myself want to be the cause of bringing Him contentment, so I diminish myself as much as possible and bring the group, the friends in front of me and that's how I bring contentment to the Creator in front of me and not for myself.

27. S. (49:57) The taste of dust was given to us so that we don’t have free choice?

R. The taste of dust was given to us so that we don’t have free choice? On the contrary, we have free choice where by going above the taste of dust you want to build the taste of the spiritual, the taste of bestowal.

28. S. (50:24) Why does it say in the article that you are the least of all the nations?

R. Because the will to receive which is all that the Creator created there is a very small part of it that can be impressed by the Upper light and these vessels, these desires to receive that long for the upper light, that want to resemble the upper light, it's a very small amount. They're called Israel, Yashar El, straight to the Creator and all the rest no, and all the rest that are impressed by the part of the upper light called Israel, they have to correct themselves first and become a passageway for the Upper light to shine into all the other vessels that otherwise cannot connect to the light and that's why all the other vessels hate Israel that seems to prevent the upper light from reaching them and that's our whole history. We have to connect between us as much as possible in order to draw the light that reforms and pass the upper light, the revelation of the Creator through us to all of humanity and this will be called the final correction.

29. S .(52:04) The flavors a person feels does it become coarseness?

R. Yes, yes.

30. S. (52:35) The free choice is to go above the taste of dust?

R. Yes

S. But to go above the taste of dust this is possible with the help of the Creator?

R. Yes.

S. So our free choice takes place with the help of the Creator?

R. Right, correct. The Creator gives us an opportunity and then, as it says, he puts man's hand on the good fate and says take it and we just have to strengthen in what the Creator guides us towards.

31. S. (54:20) If we reach equivalence of form, is that an intent or is it an action? When we build a Kli there, a restriction, is that the intent to reach equivalence of form?

R. It's only by the light that reforms, that if you want the light to influence you, to connect you to the friends, to build a common desire then the light shines and it restricts your ego and connects all of you, connects you all until you come to such a connection that you can be a vessel for the upper light.

32. S. (55:36) We need to ask from the Creator to give us the strength to work for Him without any taste. I feel that in our prayers we're trying to ask for it but this request is not real, it's not valid. We are asking for the power but the practice, it seems like we're asking to get this feeling so how can we make this request truly valid so he'll let us work without feeling in the will to receive?

R. To work without an emotion, we need to understand, it's not exactly clear, it's not exactly accurate; rather, it's working without the previous egoistic emotion and we have to look for a new emotion and that's how we advance. So working without emotion means that we're working with an emotion that is considered emotionless with respect to the previous emotion. For example I used to be moved by something sweet that I taste and I would enjoy eating something sweet then I understood that sweet is very very harmful to me but I have to eat so I take a certain food that is completely not sweet at all.

Maybe, I even feel it as a taste of dust but I'm impressed that I'm taking this new thing that has nothing sweet in it but my impression comes from now eating something healthy so it's not that I don't have flavor it's just that my new flavor is completely just like I had the flavor before and I was enjoying that. Look at the people who go vegan or really are meticulous about their diet. They could really enjoy being meticulous with their diet because they have a lot of pleasure from getting healthier but without pleasure it doesn't work. When we say without pleasure it means without the previous kind of pleasure. We need to get pleasure from something new. Same with the connection with the friends. First I felt no pleasure from that, even rejection and then bit by bit I convinced myself and I begin to feel that it is possible to enjoy it. Alright?

S. Yes, but that's exactly the problem. The feeling that we're asking for, we're constantly asking for a force of love not the force of bestowal, it’s as if we are saying…

R. It doesn't matter to us what flavor, what's important is what I want to enjoy, so now I want to enjoy bestowal rather than reception. That's it. We're not going to some outer space, we're going from these vessels to different vessels. Try to delve into that, look into that, examine that and then bit by bit we'll see that in the end we were talking about pleasures; it's just pleasures from the greatness of the Creator from the state that compared to the previous state is considered external to it.

33. S. (01:00:05) You said that the pleasures come from the work for the Creator and it’s also written in the excerpt the question is when the will to receive comes with its question nevertheless you have to give him some answers to his questions so we’ll have the strength to work as it is written he's asking not for greatness but the force to overcome it to work in joy that I'm working for the Creator the great Creator I already have the greatness of the Creator. Can a person who works like that say that, that he has the greatness?

R. Probably but I'm not sure, I don’t want to go into that just understand that we are always moving from one pleasure to another we can’t be without pleasure we are a will to receive that cannot be changed the only question is what kind of a will to receive I’m trying to enjoy that’s it. So if I convince myself that I want to enjoy connection between us, connection with the Creator, connection from giving between us to giving to the Creator that’s how I advance, still the pleasure remains pleasure, think about that. It’s only the kind of pleasure, type of pleasure that we’re changing here. It's called the wisdom of Kabbalah, the wisdom of reception.

34. S. (01:02:02) What is the greatness of the Creator?

R. The greatness of the Creator is that he governs everything.

35. S. (01:02:24) If a person decides that he wants to work instead of dust how does he make that decision how to understand that it was taken?

R. Our decision needs to be made in the sense of unity between us.

36. S. (01:02:52) How not to fall into despair if you only feel dust?

R. If I am in despair I am already in despair, if I feel a taste of dust I can respect the dust and understand that from the dust I can rise to the top of the connection with the Creator and all of creation. We should read the article of Rabbi Chiya on this that he fell on the dust, he fell to the ground on the dust and he kissed it, it’s in the Zohar and he explains it very beautifully there, worthwhile reading.

37. S. (01:04:13) How to use the taste of dust in your ten?

R. It is the most accessible and easiest thing. We don’t have sufficient connection between us, we feel there are still distances in the connection between us and we can’t feel each other and we have a taste of dust. It's unattractive, no flavor and no scent, nothing. We don’t feel that we got anything from it and so we do not know what to do with it. If we want to bring to these discernments new flavors then we’re really getting closer to each other, how to bring the flavor of the taste of life instead of the taste of dust, that requires water then if you put water on the dust it becomes soil. Where? Even from your tears please cry for having that taste of dust between you. We have to revive the connections between us and then there we will reveal the Creator.

38. S. (01:05:50) So how can you turn this dust taste into a good sweet taste?

R. For being sorry that we can’t get closer to each other it also says in the article there that Rabbi Chiya fell on the ground and kissed the dust and cried how tough is that state that our egoistic desires don’t allow us to connect in one heart where we will reveal the upperworld the eternal reality the Creator, and we can’t come close to each other in our heart and so we have to ask of course, we can’t do it ourselves but the upper light that will influence us it will connect us.

38. S. (01:06:47) Should I worry that my friends will not taste the taste of dust?

R. No, we actually should feel the taste of dust because it’s truth and then work together to transform that dust that desert into a garden, a garden of Eden.

39. S. (01:07:19) How to come to a state where a person has no mixture of the will to receive? It seems like it exists in all of our atoms.

R. There's no such thing that you’ll have no will to receive there is no such thing but rather the will receive will be corrected, the will receive is never canceled. When we say without a will to receive with what we mean is without in order not to receive, but the desire to receive is the entire substance of creation and it doesn’t disappear we just want to add to it an intention to bestow.

40. S. (01:07:59) If you feel the will to receive is always looking for ways to enjoy the spiritual work is that a sign that our advancement is incorrect?

R. Yes of course it wants that the angel of death, the Klipa, the will to receive created by the Creator is what pushes us to spirituality but it wants to receive spirituality in order to receive and therefore we go in circles many years until we see it’s impossible and we have to add an intention to the will to receive in order to order to bestow and then we reach spirituality.

41. S. (01:08:48) You said before that we will never want to perform acts of bestowal. Can you understand from that when I did have a desire to bestow it wasn't a true desire to bestow?

R. No, sometimes we receive an awakening towards bestowal because the upper light shines on us and awakens us, this is called an awakening from above, then that we have that yes sometimes it comes if we ask and sometimes it comes without us asking but because we’re interconnected in a very vast vessel of all the souls, so since now there’s, it’s now the time for some vessels to awaken then we are being called to participate. There’s many different calculations here.

42. S. (01:09:54) What’s the reason that when we feel the desire to love it’s within our will to receive?

R. It’s all inside of our will to receive, we don’t have any other substance, there’s no other desire that we have however the intentions could be in order to receive or in order to bestow.

Reading item 46 (01:10:32) “flavors means one who wants to…”

43. R. (01:12:13) Well it’s a different style to what we discussed before because this is now about a different influence of the light over the vessels. Read again.

Reading item 46 again (01:12:30) “flavors means one who wants to…”

44. S. (01:14:10) What exactly are these Otiot, Taamim. Otiot, they are doing such internal movement about the importance of the Creator?

R. Yes, yes in Hebrew there is no such a thing as, that they’re all punctuations, in Hebrew it’s all using these symbols, these points, that's why the Hebrew writing is typically about thirty percent shorter than say Russian or English, I mean all the vowels, a,e,i,o,u, all those vowels they indicate the transition of the light in the vessels and the vessels themselves are the letters the normal letters. When we get there it'll be clear to us.

S. Where there's a feeling of dust on the other hand the feeling of the importance of the Creator here he writes that he raises above his head so when a Kabbalist reads this text does he perform these inner motions inside of him?

R. He feels it of course, when a Kabbalist reads the text he goes through the text inside his vessels like maybe you read a page in a novel so you with your understandings with your emotions with your intellect with what you went through in your life you read it and you’re impressed by it. This is how a Kabbalist to the extent that we accept the letters of the work, that’s how it's called so we’ll read these texts and accordingly we go from one state to another from one world to another. Reading the text will be like really a process of ascents, descents as if you’re traveling through different galaxies.

S. So what does it mean he's giving advice here that the point that feels like it’s in dust he raises it above his head?

R Yes, Malchut rises through to Keter that previously the importance of the speciality was the lowest and now he raises it to the highest point above himself, above him.

45. S. (01:17:35) What helps a person to notice his point in the heart when he’s in the state of dust?

R. Everything we learn, connection with the friends first of all, dissemination and prayer, prayer.

46. S. (01:18:14) By the way they sent to us that article from the Zohar from “The Vision of Rabbi Chiya” with the dust. It's a little long but if you want it’s ready.

R. Maybe we should read it. So explain to us where is this from?

S. This is from an article called “The Vision of Rabbi Chiya” it’s an excerpt from the article it’s from “The Introduction to the Book of Zohar”.

Reading Zohar Vision of Rabbi Hiya item 49 (01:19:01)

47. R () Meaning was was Rabbi Chiya speaking and now Baal HaSulam explains this to us, he interprets

Continue reading (01:20:47)

48. R. (01:26:23) We see a very nice example what Baal HaSulam brings us that the greatest Kabbalists sometimes come to search emotions that it’s impossible to rise above the will to receive in order to receive called the dust and they fall in it and they cry not knowing what to do with it and after that they nonetheless get up and they say no it’s impossible for it to be this way, this is only for us to nonetheless rise above it to reveal the dust and then we’ll discover we can be above it, let's pray let's take forces from the Creator and success nonetheless to overcome.

49. S (01:27:40) It seems like he's saying in the text that Rabbi Shimon didn’t have such a state of dust that he was in such a state that he was seemingly above that or more powerful than that. How is that possible?

R. Even Rabbi Shimon, there's a verse there's no righteous in the land that has not sinned, everyone went through these states everyone, it’s only that the speed’s different but after the shattering of all the will to receive, everyone, all the desires entered with the intention in order to receive and everyone has to rise, so every righteous on this land who’s done done good has sinned before, he felt first how much he’s in the will to receive in order to receive so don’t think what you’re going through that other Kabbalists didn’t go through everyone certainly went through it and everyone can ultimately understand each other there is no exception here. This is what this excerpt we just read helps us understand that Rabbi Chiya was very great but now, here what’s told about him is how much he’s going through this point of the shattering, of his own personal shattering, saying how can it be that you can come out of it?

That, if so, how did Rabbi Shimon go through it? He also has to go through it or not, and here he discovered that yes. Later there are other stores that Rabbi Shimon he’s the one sitting in the Garden of Eden judging his thoughts and problems, discussing them that the other friends are also discussing, meaning that for everyone it’s the same because we all reach one broken vessel and specifically by the shattering we reach a state where everything is mixed in such a salad that you can’t distinguish between one and the other so if you want to correct one you have to correct at least nine more and only this way we can reach corrections. That’s why everyone is incorporated in everyone else. This actually leads us to wholeness.

50. S. (01:30:44) Do I understand correctly that we need to have such an approach that it’s scientific in order to taste the taste of dust on purpose and then we’ll be able to go above reason?

R. No, you don’t have any possibility to find a different method of correction because you have a mixture of all the desires with all the intentions in order to receive and this salad this porridge you have you can’t correct it you do not have any vessels you do not have the light to make the discernments between these and those you have nothing. All you have is one thing to find the right deficiency by you and your earthly will receive an egoistic small will to receive where you are you still connect to other desires, you connect them.

You’re asking as much as you can connect with them and out of that to ask the Creator to shine His light on you not for you to enjoy it but rather for you to have an ability to bestow to each other and in this mutual bestowal you pass bestowal to the Creator. You generate an instrument a device of bestowal and in a mutual way just as you bestow so mutually all in all the Creator is called inclusive, the general, so all in all generally you bestow on Him if you do that He already feels that He has a place to be revealed here and to the extent that you can bestow upon each other He is revealed in you.

51. S. (01:33:04) Those moments of illumination, which if I understand correctly are called Taamim, a Kabbalists collects them and accumulates them to Otiot to letters and raises them to their place in spirituality, meaning by performing a restriction he disconnect completely for the results?

R. Yes, that is true.

S. Meaning we can say that the instruction how to receive the light, this guidance, comes in light itself, from the Kli?

R. Well, this is what you say in the meantime because you don’t have a hold on it but that’s okay. Think in this direction also.

52. S. (01:34:10) How is the flavor of dust expressed in the work?

R. There’s no strength to do anything in the connection between us, that’s the taste of dust, the flavor of dust with the will to bestow, we call it Shechina, it’s in the dust.

53. S. (01:34:56) Can there be flavor in the ability itself to work above the taste of dust?

R. Yes of course. One should receive a flavor in working above the flavor of dust.

https://kabbalahmedia.info/en/lessons/cu/eyglXDxm?mediaType=video

Kabala Medya

Kabala Medya

My LibrarySign in to like, save and subscribe to videos

Günlük Dersler24 июня 2026 г.(Afternoon)Part 1 Rabash. What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)

Part 1 Rabash. What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)

Rabash. What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

My Library
Sign in to like, save and subscribe to videos

Günlük Dersler24 июня 2026 г.(Afternoon)
Part 1 Rabash. What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır