Morning Lesson October 21, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Part 1:
Rabash. Article No. 19, 1991. What Is, “Rise Up, O Lord, and Let Your Enemies Be Scattered,” in the Work?
1. Rav’s Introduction: (0:26) Yes, this is a very important and beautiful article in which Rabash describes in a broad manner a few important things, so let's listen.
2. S. (34:32) It says here that when a person learns Torah he must always see whether he receives some specification for his specified evil inclination. How can we see if we engage in our connection if we are pacifying the evil inclination?
R. Nevertheless, when a person subjugates himself and he's willing to flow along with the Torah even though he doesn't quite have the forces for it and he doesn't have a drive for it so he tries, he nevertheless tries to be somehow in the direction of bestowal, in the direction of connection and the direction of subjugation.
S. What does it mean to flow along with the Torah?
R. Anything that happens to me in life I try to do it in order to bestow.
S. How can I check each and every action if I'm doing it in order to bestow?
R. Well, if you're with the friends then you can see it; are you aimed towards their benefit or not.
3. S. (36:18) What is the Torah in that case?
R. The Torah is everything, it is the force of bestowal that comes from the Creator that takes care of us in order to bring us to correction, to identification with the Creator.
4. S. (36:49) What does it mean that a person can feel in his body all of the created beings?
R. That he feels that he is animated, according to his body he belongs to the animate degree.
S. Can we say that from this you receive the reward of everyone?
R. No, no, it's not related.
5. S. (37:23) What is the thing that can guarantee a person he will be rewarded with revelation?
R. To the extent that he cancels, annuls himself, he can be rewarded with the filling.
S. Revelation I mean.
R. Yes, filling or revelation.
6. S. (37:45) He writes according to the deficiency he receives for the will to bestow, he receives by that multiple vessels that are able to receive the filling of that deficiency. The question is, what should happen so that the deficiency he has will become vessels?
R. If your deficiencies will receive an additional intention of in order to bestow they become vessels.
S. How do I do it? How if I have the deficiency I add to it the intention to bestow?
R. Pay attention, the Creator’s giving you an opportunity.
S. How do I use that deficiency for bestowal, this I have to see?
R. Yes, yes.
7. S. (38:50) He writes, the teacher said in Lo Lishma the person does what is important to the Creator even more than what a person thinks he's in Lishma. Certainly the Lishma is more important however Lo Lishma is also important for the Creator. Can you interpret it; what's more important and why?
R. Because the person makes efforts and in that state where he's still in Lo Lishma he tries to perform actions as though he's in Lishma and these actions correct him this is why it is important.
S. We always learn that we use the enemies to rise above it. What does it mean to scatter your enemies?
R. To distance them, push them away, you push them away.
8. S. (40:22) In the beginning he speaks of growing stronger and receiving reward. If we look at the ten as parts of one body, in a sea my friends, in such a state then the true action would be aimed at a prayer and by enforcing my study in Torah that there will be corrections?
R. Yes.
S. But the flavors, the spice of Torah were names of the Creator, is the spice of the Torah then without the names of the Creator, it's tasteless?
R. The spice is what a person feels in the taste of it.
S. That means that you can enjoy the flavors of the light only during the correction of the Mitzvot?
R. Yes.
S. And without it there is no flavor in the will to receive or..?
R. The will to receive is not corrected, that is only harmful.
S. It's a bad taste?
R. Yes.
9. S. (42:42) It says that the spice of Torah is the remedy. In the group work what is that exactly, that the Torah can heal?
R. You receive a little bit of illumination of the upper Light and you begin to receive more, to feel more where you are, this is how.
10. S. (43:19) In Lo Lishma can we reach a true deficiency?
R. Yes.
S. And what is that true deficiency?
R. That I want to rise above my ego and only to perform actions that are outside of me towards the others.
S. And be in connection with the Creator for the sake of the friends so He will bring me closer to them, help me?
R. Yes, yes.
11. S. (44:26) The question is during this article there's a feeling that we are coming to the end of an important period and we're headed towards a new degree, is this correct?
R. Yes.
S. Can we say that soon we will be able to receive a screen?
R. Yes.
S. And that's the receiving of the Torah?
R. What we will receive through the screen will be called Torah.
12. S. (45:06) It says that “when a person is in a state where the evil is revealed and the good is concealed he has no choice and he’s doing only that which is revealed outward”. And then Rabash writes that there is a matter of choice, a person can choose between ‘rewarded’ and ‘not rewarded’, so what is that switch of the choice that he's able to merit it, to be rewarded? And the second question is: he says that prayer is a kind of answer, prayer, both the environment and the ten and the lessons and everything we're doing?
R. The prayer means a deficiency that rises from a person to the Creator, that is all.
S. But how does it make the switch: if he’s in the evil that’s revealed, they say there’s no choice, so where is exactly that, how does he bring the deficiency of his choice?
R. He brings himself closer to the group and becomes incorporated in the group and together with it he begins to pray to the Creator.
13. S. (46:30) At the very end he says there that, “the Lo Lishma matters to the Creator more than Lishma”, it’s a bit unclear to understand that, can you help understand that a little more?
R. A person is making efforts and he wants to reach Lishma but he cannot still and he's in Lo Lishma; however, because he does make efforts, he wants to reach it through the group, through the prayer, through the Creator, so his work is important.
S. Can we say that the state of Lishma is when I've done the corrections on the certain bad that I've seen in me and then the Lo Lishma is the work that I do to get to that correction?
R. Yes, that's true.
S. So there's no more work in Lishma?
R. That is correct.
14. S. (48:08) On the one hand, we can't be connected to the Creator when you're in the will to receive but how, where can the correction be without the will to receive that needs correction?
R. We do not separate from the will to receive, we only rise above it, we know how to work with it in order to bestow.
S. Rise above meaning ignore?
R. Rising above it and controlling it.
S. It exists on a higher level?
R. The will to receive, always.
15. S. (48:51) In the article he writes about two discernments, one is faith, the other is the Torah; does it mean that faith is Chafetz Hesed, bestowing in order to bestow, and the Torah is receiving in order to bestow?
R. Well, it’s close to that, that is right.
16. S. (49:21) Well, he says, he speaks in the article about the wicked, he says that they don't let the Creator give out the good and abundance and therefore they are called the ‘enemies of the Creator’. If we say There Is None Else besides Him, who can be an enemy to the Creator, how to reconcile it?
R. Repeat the question?
S. It speaks in the article, he says, “they are called wicked because they harm a person so they won’t reach the good and abundance, the thought of creation which is the desire to do good to His creatures, and so we should also know that they are also called workers, servants of the Creator but they don't allow the Creator to reveal His abundance, the thought of creation to the created beings. Why do we use this concept, how to understand it correctly?
R. To understand it correctly is that from the Creator emerges both the good and the bad and He operates through both of these ways on the person in order to give the person the understanding and the feeling of where he is and where is his right, his correct choice.
17. S. (50:44) He says, “collect many vessels along the way from all the states that we go through”, what turns these vessels into one, decisive deficiency?
R. Connection between people, people who are in a group, this is the most important.
18. S. (51:12) How's the light of Torah, how can you turn it into ‘the light of life’ and not ‘the potion of death’; also, how to receive the light that comes from the lesson?
R. All of this depends only on our intention, if we want that our appeal to the Creator will awaken within Him the correct response, the suitable response, then we have to connect together and ask of Him only one thing, that He will bring us closer to Him.
19. S. (52:03) When we see the truth, meaning how distant we are from the Creator, how opposite we are from the Creator, are we seeing a kind of Illusion because it's precisely from this realization of this truth that we can actually unite with the Creator?
R. Repeat, please?
S. When we see the truth you often say we need to see the truth of where we are, which is opposite the Creator, where we're distant from the Creator. And when we see that, when we come to that realization, is it kind of like an illusion because from that truth we can then become one with the Creator?
R. Yes, certainly through such exercises we come closer and we unite with the Creator.
20. S. (53:25) The Torah is the method of our corrections, so the question is how to want to have this knowledge as ‘a spice’?
R. Well, bit by bit, we go forward and we get closer between us each time, and because each time we come closer between us over new desires and additions, so by that we begin to understand all of the forces and an operations that exist in the will to receive and how to rise above it in the will to bestow, that's it. And so the Creator created the evil inclination, didn't have to build anything more, to create anything more because when we rise above or through the evil inclination all the time, by that we understand what does it mean the good inclination, the Creator Himself, the light, the forces, etc..
21. S. (55:59) I feel that all of us receive rejections, consciously, unconsciously, but considering everything that's happened today, in order to feel this general rejection according and additionally, the general projection that should correct something in each one of us, how is this possible that we're still don't feel suitable desire?
R. These rejections beget a deficiency to come back close, to return and get close to the Creator again as much as possible. And according to our efforts we begin to feel that we are getting closer and from that we already get what we call “the letters of work” from the rejections and nearing, this is it. This is how we approach it, it's like a wheel, it makes half a turn backwards and half a turn forward, half a turn backwards and half a turn forwards, but nevertheless, it does go forward.
22. S. (57:36) What's the difference in prayer between wanting to push away the enemies and the prayer where he wants to only bestow contentment to the Creator?
R. There is no difference because the intention is the same intention; to give contentment.
23. S. (58:01) When we revealed that all of your deficiency, your effort, all of your advancement, all of it, is thanks to the friends, how in that state can we come out to a state of bestowal, not out of shame but love?
R. We have to get connected to them, to adhere to them, and together with them keep working!
24. S. (58:41) In our life and in spirituality also, when we have a deficiency we enjoy it much more than when we get a feeling; in terms of the system, what brings contentment to the Creator more, when we ask to increase our deficiency or when we ask for a filling?
R. When we asked to come closer to Him, to reach adhesion in Him, that's what brings Him pleasure from us.
25. S. (59:23) It is written in the article about David that even when he was in the hands of the Klipot, of the external ones, it was hard to keep looking for the Creator. But my question is: How can we get such a strong heart as David, what did he do that he was favored by the Creator in such a way that he never lost Achoraim, that his heart always kept looking for the Creator even though he was in descents?
R. You went through all these states, read Psalms that he wrote, read the Psalms those are his prayers and you'll see what kind of terrible states he's been through, in general. What kind of difficult life he had, that's something you can't imagine, but it's written about it. Maybe we should bring those to the lesson to read in English from our archive, we have all the text.
26. S. (01:00:56) In order to advance in the work, how can I replace my perception regarding everything that is outside, in the world, outside of me. These are actually states that I have to correct in order to correct, not only myself but my whole group, how can I become more sensitive?
R. You simply need to return to this prayer and gradually you will feel it more and more inside and you also have the correct words for it, simply be precise with your prayer.
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