Morning Lesson October 13, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Ushpizin Moses - Sefirat Netzah - Selected Excerpts from the Sources
https://docs.google.com/document/d/1v6kj063PqbuQ7MKhI_Xs3pqoI1O65qLtsLgUROqdGG8/edit
1. Rav’s Introduction: Ushpizin of Moshe, Moses which is revealed as the Sefira of Netzach. The truth is that there is none greater than Moses, closer than Moses who brought this whole method of the revelation of the Creator, the connection with the Creator in the created beings. Hence he is so close and so special to us. He is called the faithful shepherd, not the force of faith, not the force of Gevura but a shepherd, meaning one who truly cares for the created beings on behalf of the Creator in order to bring them to the end of Correction. Therefore the whole Torah which is meant in order to bring people to contact with a Creator is called the Torah of Moses, which is his main concern, the main reason for its existence is Moshe. This quality, we understand it's not exactly a person but a special quality, a sign; it’s a special quality in the way the Creator manages the world through this quality that is the most important to us. Therefore let's learn now how we can understand this quality, how we come closer to it specifically and how it cares for us? We will see, please.
Excerpt 1 Article No. 604; (02:28) “ Moses is called the faithful Shepherd..”
2. R. (02:55) That Moses is the shepherd, as they walk in front or behind depending on the role that he has to perform in order to help his flock, his people to advance correctly and securely to the goal. The general force that cares for us, assembles us, watches over us, and brings us to the goal with love, security, and concern, that is the force of Moses. A warm force, a loving force, a caring force. All of this is called Torah, where all of these forces which wrap us and bring us to the purpose of creation are called Torah. The upper light which comes to us, clothe in us, fills us up with each of us and all of us together; just like a shepherd collects his flock and thus comes with it together back home.
Excerpt 1 again (04:27)
3. R. (05:00) A shepherd has a very special role, he takes his flock or even flocks from their home and takes them out to a place which is relatively dangerous, and let's say in the evening brings them back home. Through his work these flocks grow, get filled and multiply and with help with this loyal, faithful shepherd what we called Raaya Meheimna, the shepherd of faith, as they increase each time as they're distancing and nearing home so these exits and returns back make them acquire a little more and a little more of the spiritual force, the force of faith which Moses grows in them. And they have to be just like a flock that is following the force of Moses who cares for us and as a result of that, every day we are richer and filled more with the forces of faith, faith above reason. Which is the main thing we acquire and the main thing we acquire through Moses.
Reading excerpt 2 (06:55) “Moses is the quality of Netzach and also the quality of Daat…”
4. R. (07:46) Moshe was the head of the prophets. Towards us we don't have a more important Force; I'm not talking about a person, these are not people, these patriarchs, these four Fathers of ours that we want to invite as Ushpizin, as guests to the sukkah. Rather these are qualities that we want to clothe in us and when they clothe in us we feel what each and every one of these qualities are, so Moses is the quality of Netzach, Victory and also Daat, who always considers his own degree and not what he contains. Meaning, “that is, even though he has all the qualities, still, whichever quality he uses, the Torah says about this that when it comes to prophecy he was truly great”. Abraham, Isaac, and Jacob, Keter, Hochma, Bina, Daat and Netzach, and all these are included in Moshe.
5. S. (09:23) What is the quality of Netzach?
R. We will learn that from the rest of the verses. Netzach is something that has no flavor, it is not clear what it is. But you see in the second excerpt he writes “Moses is the quality of Netzah and also the quality of Daat, however he always considers his own degree and not what he contains. Meaning although he has all the qualities still whichever quality he uses the Torah says about this that with respect to prophecy he was great, he was the greatest. The main part is the quality of Netzach, but his quality brings Daat to above Daat, above reason.
Excerpt 3 (19:39) “It’s known that Moshe is called “the faithful shepherd…”
6. R. (11:32) Meaning specifically what he did, this quality, we are always seemingly talking about a person; when this quality comes to us it fills us up and that is what brings us faith, the force of faith, the force of bestowal.
Excerpt 3 again (12:03)
Excerpt 4 (13:09) “It is known that The Zohar calls Moses “the loyal shepherd…”
7. R. (13:23) The force of bestowal, faith above reason, all those things emerge from the quality of Moses.
Continues (13:36) “He said that man does not lack…”
8. R. (13:58) This is already clear to us that if we acquire the force of faith above reason, meaning bestowal above the vessels of reception, in such a way we can rise above our nature and resemble the Creator.
9. S. (14:37) What's the expression faithful shepherd?
R. Faithful shepherd is the representation of the special quality that can draw after it all of the souls, all of the desires so they will be able to connect between them and come closer to the goal. To incorporate in the Keter, crown.
S. Is this part of the spiritual face that brings things down to the bottom part of it?
R. I don't understand what you want to ask. What part of the face?
S. We spoke about all of the qualities that we learn about in Ushpizin, they represent these different parts of the soul and I think in the previous lesson you even said that there's a part of the spiritual face that passes things onto the lower. So, Moshe also brings these pieces down?
R. I don't get what you're saying, what does it mean, the lower part of the face, the upper part of the face?
S. Who does Moses give to?
R. Moshe is a quality which fills herself all ten Sefirot, just like each and every quality and what she adds is the force of faith, hence it’s called “the faithful shepherd”; where he takes the whole flock all the people all the discernments, all the qualities and fills them with the force of faith and through the force of Faith they are protected to not fall and not be harmed by the will to receive which grows in them time and time again. This is what’s happening. Slowly, slowly, I'm sure you will complete the things that you asked about.
10. S. (17:26) This quality of Moses is some kind of sensation and feeling in the ten or something that we build?
R. It's a feeling, it's a quality both in a person and in the ten it depends on the extent in which they are connected. For they can go against their nature which is called ‘faith above reason’ and they can do actions that their logic resists on one hand, and on the other hand they can rise above the logic and work in faith, in the force of bestowal. It's a thing that is hard for us to understand until we receive these forces for execution.
11. S. (18:35) Is Tifferet giving birth to Netzah?
R. Yes.
S. How?
R. According to the order of the degree: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, that's how they emerge one from the other, they are revealed we can say.
S. I don't understand how?
R. Okay. We will continue and you'll slowly slowly understand how this happens? how one discernment can beget the next degree and in a very strange way that it's opposite, that Abraham gives birth to Isaac the two opposite qualities? But that's how it happens as we see, because it emerges from the root of creation where the Creator who is all the complete force of bestowal begets the created beings which are the forces of reception.
12. S. (20:08) The role of the nation of Israel towards the rest of the nations is the same as Moses towards us to be loyal shepherds?
R. Correct. Correct. The role of Israel of all nations is like the role of Moses towards the people of Israel. Yes.
13. S. (20:33) Rabash writes to us that if you need to be adhered to the quality of Moses, what does it mean to walk after this force called Moshe or to be adhered to it?
R. To the quality of Moshe; it's the force of faith above reason. We should try to do everything that has to do with our spiritual development within and within the ten, to do it only with the force of faith.
Excerpt 5 (21:28) “I am of heavy month and heavy tongue...”
14. R. (21:36) Meaning that is what Moses says, and we understand from this that to explain what faith of a reason, what the force of faith, the force of bestow; all these things are very difficult for the perception of people and whoever wants to explain them truly has a great problem, that's why it's written that he has “heavy mouth and heavy tongue”.
Continues (22:05) “Moses is called the faithful shepherd…”
15. R. (22:37) And therefore he cannot explain it in such ways that it will be clear to others through his mouth and his tongue.
Excerpt 6 (22:50)
16. R. (23:11) Meaning if he goes not in order to understand but rather he observes what he's told, he receives what the Upper One tells him and so it turns out that he's going above his reason, his intellect.
Continues (23:33) “You find that to the extent…”
17. R. (24:03) Meaning Moses managed to go above reason more than everyone else, meaning that measure called Moses is the highest measure of faith above reason.
18. S. (24:24) We saw that Yaakov, Jacob that he's the son of Abraham and in relation to Jacob what's the relation of this degree?
R. The result of Abraham, Isaac and Jacob which called the Patriarchs, Moses, is already belonging to the sons, to the result of those degrees Abraham, Isaac, and Jacob. Therefore he is already entering into the people of Israel because on one hand he's the first who emerges from Abraham Isaac and Jacob, and on the other hand he is connected to the lower ones already, he is the first of the lower ones. Therefore he is called the Faithful Shepherd, faithful because he gives to the vessels of Netzach, Hod, Yesod, Malchut, vessels of reception. He gives them the upper discernments; arranges them, connects them, cares for them, raises them up, and makes sure that the vessels of NHY will eventually be corrected like the upper vessels of HGT, because Moshe is Netzach.
19. S. (26:35) If Moses was the first and he is the lowest so why does it happen this way what's the reason? Is he obligated to go through those states first, does it make it easier for others?
R. Moses because he is the upper one from the lower qualities and he already belongs to the people, a nation, he can see and includes the whole of the nation. He is the first one and through him all the lower qualities come to all the desires to receive, which actually begin with Moses. And, it turns out that all the people depend on Moses, Moses is included in all of the people; Moses is measured against the whole nation. We will see that, I don't really have the words, It's hard to explain in one word. But he is the upper, therefore this quality is the most important to us.
S. Let's say Moses is delayed let's say he delays the entire correction in this process he's the first one in this chain in this process.
R. Let's say but don't relate to this quality as if it can stop everyone, that it decides to do this or that the Creator decides on everything and through this quality of Moses manages these lower quality called the people or the nation. I wouldn't materialize it to the extent in which you think of it as people, or he wants to do like this or he wants to do something else. But slowly slowly we will take on this feeling of what these qualities are these are qualities of nature this is nevertheless not people like you red there somewhere in some book.
20. S. (29:27) You said that Moshe is the quality of Netzah and also the Daat, how could it be that there are two qualities? Also Abraham and Isaac and Jacob and Keter, Hochma, Bina, who begets who? Who begets the Sephira Daat?
R. That belongs to the people and therefore is unknown to us how Moses is born, the daughter of Pharaoh (Batia) found him in the water in the Nile, where Moses was born it's not known from who it's from the people, it's clear that he belong to the people and she found him and began to raise him that's how he was born. That's how he began to grow.
21. S. (30:43) The quality of Moses, let's say is the worst of all of us because we all came from this point, but I wanted to ask here on this restriction because here after Jacob needs to be Joseph, what is Moses have to do with anything he was down there in Egypt?
R. I don't want to enter into all those things. There are many connections in this, but this has nothing to do with the Ushpizin now. I don't want to go through these things yet. There are tens of things that we haven't even started yet. Let's hear, let's store in our head and heart as much as possible and later we will see what to do with it.
Excerpt 7 (31:54) Article No. 159, “The Need and Importance of Teaching Faith”
A person cannot tolerate faith above reason, since by nature, a person appreciates what he grasps in the mind when reason obligates him.
Conversely, going against reason is despicable because such work is called “gullible,” as our sages said about the verse, “Who is gullible? Let him come here.” This is Moses, pertaining to faith, since Moses is called “the faithful shepherd,” who has faith and planted the faith in the whole of Israel.
22. R. (32:55) Meaning he had several roles. The main thing for him was to bring to the people of Israel the matter of faith, meaning the method of connecting to the Creator. That is the main thing. Therefore we don't have, Let's say it this way, a person, a quality, a task that is greater than Moses. That is why it it’s called the Torah of Moses because of that we come to the purpose of our Creation.
23. S. (33:43) Does this explain that the quality of Moses is Bnei Baruch?
R. No, I don't want to hear any more. Think twice before you ask, it's not the first time that you are asking not to the point. Not according to our line. I don't want to stay before everyone. That we want to be like Moses to show to everyone the way of development but not to talk about it in such a way. That it's us.
24. S. (34:31) How important is it that faith brings us closer to this feeling that we are yearning?
R. Our problem is that we don't exactly understand what is the matter of faith. Faith is a force. It's not like people in the street think. Faith is a force that draws a person to the Creator, from below upwards. Hence, without faith we cannot come to advancement even the smallest towards the purpose of creation to make one step forward. Faith is that force which raises us from below upwards, from the desire to receive to the desire to bestow or to the quality of bestowal. Therefore, we shouldn't disregard this word called faith, as it's just some additional thing rather it's the force of the creator that a person acquires.
25. S. (35:37) What does it mean that the nation was faithful to Moses?
R. Meaning the quality of Moses spread amongst the people so it's called that the people will hear what Moses says and receive from him the quality of bestowal, the quality of faith and through that come closer to the Creator and be able to hear what the Creator is saying. Meaning he received additional spiritual vessels.
26. S. (36:53) In the story of Moses we see that the qualities of caring for others' service, it always comes along with this inability to do this, with this lack of success. Why should I care for people truly, why should I care for other people?
R. Because it's against the will to receive why? There's no question, because we are from matter to enjoy, the desire to delight myself and in contradiction to others, so if you could just depict to yourself who every person is and how egoist people are, clothed within oneself, caring for only himself, measuring his state relative to others to the extent in which it's bad to others it's good for me, that's according to my character to the extent in which we want to paint ourselves with pretty colors. That's what we're like even before we even think about something that is how we are programmed from within.
S. When we come to care for another person and they are scared, is this fear?
R. It could be these such results as well.
27. S. (38:22) What does it mean in practice that we in the Ten are going after the upper if I don't really know what the upper wants for me?
R. We connect in the Ten between us and we want to come to the upper one, meaning to general bestowal by each being incorporated in the other.
S. How do we hold on to one another so that we don't default to the source of reception?
R. By giving each other examples by holding each other by doing actions together.
S. Sometimes until a person even notices that he's in this result of the force of reception? He's already disconnected, and we need to hold on to one another before that even happens.
R. But he discovers he's disconnected which is a sign that he's given an opportunity to return otherwise he wouldn't discover that he's disconnected.
28. S. (39:39 ) You said it is not clear whose child Moses' according to the hierarchy of the Sefirot shouldn't he be the son of Jacob?
R. We will learn more. We just started to learn what this is and all together all the Ushpizin and then we will see why it emerges as Abraham, Isaac, Jacob, Moses, Aaron, David and why this hierarchy exists.
29. S. (40:18) Whenever we attained the degree of Moses it means that we attained faith above reason? Then all these thousands of souls are there and then we begin the work of the creator?
R. Yes you could say that is more or less like that.
30. S. (40:53 ) The Daat, the quality that we talked a lot, is already of a spiritual level, it's not the same as we understand. Is that correct?
R. Yes.
31. S. (41:18) What's the connection between Moses being the greatest and faith above reason? and that the people acquire this quality?
T. Through Moses. the people will also be able to acquire this quality. He is the father of faith.
Excerpt 8 (41:45) Article No. 13 What Is ‘the People’s Shepherd Is the Whole People’ in the Work?”
Reader: Moses was tantamount to the whole of Israel.”
32. R. (42:28) Rabash says this very nicely here in a simple and clear way. 'to the extent that each of us has, or in the group, which is more important the force of faith it is considered that Moses clothes us and manages our development.
33. S. (43:02) When a person works in the Ten and he's trying to nullify to the upper to the Ten, how could you distinguish between whether he's in faith above reason or he's just exchanging one desire to another desire to receive?
R. He notifies the Ten, that's everything. He doesn't need anything but that.
S. Even though it's worthwhile that you should nullify to the Ten.
R. Yes it's clear to us that it's worthwhile to do so if we read this way, hear this way, and learn this way but are we capable of truly nullifying before the Ten, that is the question.
S. How do I recognize if I really did nullify or if I exchanged it for another desire?
R. Where you see that you are nullifying, you see that correctly, you are going correctly. That you want to annul, and you know and feel that you cannot annul, then it is a sign that you are in the correct state.
S. So if I know if I nullified myself, then finally I succeeded. It means that it is a lie, that it is incorrect?
R. It's okay that you did that but soon you will learn that it is a lie.
Excerpt 9 (44:45 ) Rabash: Article No. 17, “Concerning the Shechina [Divinity]”
Reader : Our sages said, “Moses is tantamount to 600,000” (Song of Songs 1),
34. R. 44:51) Meaning in measure to everyone,
Reading continues (44:56) meaning that Moses was rewarded with the revelation
of Godliness that was ready to be revealed to the whole of Israel. This is the meaning of the words, “The Shechina speaks from Moses’ throat,” meaning that Moses was rewarded with the general revelation called Shechina.
35. R. ( 45:24) Meaning the concept of Moses, the force of Moses, when we come to the force of Moses. Then it means that we're coming to the revelation of the Shechina. This is a state that we need to come to.
36. S. (45:50) What's the merit of faith above knowledge? Why is faith considered something higher?
R. Faith is boundless, it has no limitations. There are no measures that can limit it because faith is like bestowal, it's like the Creator. There's no one that can block or stop it, it's not limited by vessels of the one who has the faith but it's limited by the vessels that he acquires outside of him, Outside of him is Ein Sof, it's the Creator, it's the people. It's all outside of him and he's like a point. Therefore it turns out that the quality of bestowal is unlimited and that's why we need to reach it in order to feel ourselves in a state like the Creator. We can't imagine any other way, what spirituality is, what bestowal is, what love is, what exiting oneself is. It's like you're going to outer space, beyond Earth, it's like everything is before you and only the discernment of faith which you acquired is what limits you and some sphere and some circle that you are in. Therefore the quality of faith is the greatest quality and besides that you feel that somewhat you are like the Creator.
S. It's like knowledge, let's say understanding you learn something you have a feeling that you understood, it seems like that actually bothers and hinders you from reaching faith.
R. There's a resistance, a clash between faith and knowledge and knowing but we learn that according to the wisdom of Kabbalah, that all of our knowledge is also received within faith. To the extent that we can rise above the vessels of reception, then you learn the vessels of bestowal you learn what you receive in the vessels of bestowal. Then you learn the one that is bringing you these vessels of reception, the vessels of bestowal the screen, the reflected light, etc.. meaning the study of Kabbalah actually doesn't limit a person but on the contrary, it opens him up.
S. How do we pass faith from one to the other between teacher-to-student, and from friends because I even see that we try to do some kind of dissemination to explain what the wisdom is in Kabbalah, and we don't have where to really explain it because it's all in the mind. How can this quality of faith, how can we bring us from one friend to another friend to the student from the teacher to the student how can the spread?
R. It cannot move from anyone to anyone, from no one to no one, it cannot pass, it is simply how should we say this, we are giving advice, we are also receiving the advice from others of what to do in order to rise to a greater degree of faith but it's not that we can somehow pass on these things and show them. This is a quality that is revealed only within one who attains it because the attainment of the quality of bestowal is above the reason of a person, above his vessels of reception, to the extent and which he exerts and rises above his vessel of reception then he has vessels to attain faith, That is how he builds the Creator inside of himself ,that's why it is called Adam, Adome one who resembles the Creator and that is done specifically through faith.
,
37. S. (50:49) You said that the Creator leads the nation through the quality of Moses, but I thought he did this through all ten qualities, so how can we connect them all if two were not able to combine them?
R. I understand you and this confusion is the correct confusion and that's why I wouldn't approach some quality of Isaac or Jacob when we're studying the quality of Moses. These are things that even contradicted. Let's learn about each and every one and then we will try to bind them together slowly slowly and to see how they add to one another. What we receive eventually when we make a certain integral from them, like a sum what happens when all these Sefirot, all these qualities that are called the Patriarchs and the fathers and the sons, when they connect between the, how they add to one another to the complete picture, so that from this picture as a results we all together receive the revelation of the creator to the Created being. This will work out. Now we are still on the way , this develops us, and it draws us to all kinds of states and confusion. It's more understood, even less understood, that is the path.
38. S. (52:50 ) In the eighth excerpt it says that Moses goes down to the whole of Israel and then tantamount to six hundred thousand, can we understand it to against every thought and every doubt the recommended solution is faith first of all above reason and then hopefully within attainment.
R. Correct
39. S. (53:28 ) Tell us please this point of Moses we reveal it after we go through this eye of the needle?
R. Yes, we will see.
S. When we reveal this point of Moses a person enters to what's called private providence
R. We will see that, you are asking those questions, but we are not yet in them yet, we cannot scrutinize them yet.
40. S. (54:18) You said earlier that you cannot pass faith from one to the other and from the mouth, what does he mean that he nourished Israel?
R. How can we awaken friends by example? You constantly need to be giving them such examples so that they will want to receive against their desire to receive against their pride and rejection and all kinds of such things. You need to pass to the friends' examples. They will receive it. Slowly ,slowly and in a correct way. Search for ways now.
41. S. ( 55:29 ) In the seventh excerpt it says that whoever is gullible in corporeality he says that he's a sucker or something. I'm not asking for myself. I've met friends who are managers, and they need to be very responsible for this gullible word, it's after, how can I understand this actually?
R. A fool is a person who recognizes how limited he is, and he limits himself even more in order to truly be ready to receive anything that is above his head if he hears it from the group. Where he puts the group above his head and then as if according to his action he's called a naive or gullible so who does such a thing without critique, without anything where he takes the opinions of the friends and puts them above his own opinions, but specifically in such a way a person comes closer to the Creator. Therefore, a petty and gullible one is a great thing, it's not what we used to call we used to say as little children your gullible, you believe everyone but rather since he makes great interests efforts from great exertion he makes his of himself heat that is if he's gullible and naive, but this naivety is very high it stems from him understanding that with his intellect he cannot reach spirituality. Therefore, it's written that it's not the wise that learns but rather only by going as petty as a gullible one I'm willing to receive I'm willing to bow down, and I'm ready to do all that is needed just to come to the force of faith. To the degree of Moses.
42. S. (58:30) Why does Moses appear here all of a sudden? Then it turns out that on each quality from Abraham until the last generation there is this presence of Moses because everything depends on him?
R. That is correct
43. S. ( 59:06) Why are all the qualities that we are learning about are called Ushpizin because it seems like Ushpizin are something that is temporary, but we need something that is forever.
R. Yes there's a period that we receive it and absorb it . We receive these guests that they
remain with us, they are incorporated with us. Therefore, the deed itself in which we receive these qualities, the first time it's called Ushpizin, if we do the Sukkah and the thatch and the upper light comes to us through the thatch to our soul we resist the direct light and want to receive everything only with the reflected light, only through the thatch, the Masach, the screen and then it turns out that we are worthy of all these guests, Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David.
44. S. (01:00:38) It talks about the nation of Israel as being one man with one heart and then it says that they received the Torah from Moses and in this moment, this is the degree of connection or intention when we speak about the
R. Intention
Excerpt 10 (01:01:19 ) “Moses His servant is called faith in the sages..”
45. R. (01:02:45) Meaning everything we receive is all received in the Torah of Moses.
Excerpt 11 : (01:02: 14 ) “It is written about Moses, and Moses hid his face..”
46. R. (01:02:44) Meaning by him going with the screen not wanting to receive in revelation of the Creator but only according to the equivalence of form with him. Well first of all, perform the restriction screen the reflected light builds himself similar to the Creator to the extent that he resembles the Creator, just like the example of the guest and the host. We don't receive from the host by sitting by the table but only to the extent that one can give back to the host. Each makes sure that each keeps the equality between him and the other that is how it is revealed in the person.
Reading excerpt 12 (01:03:43) “In his treasury, the Creator has only the treasure of fear..” twice
47. R. (01:06:25) This is what we need to do at least sometimes these exercises. I need to depict for myself that I am stopping myself from doing everything, from thought, from desires, from every actions, and permit to do the thought, desire or action only on the condition that it will be for bestowal and clear bestow for someone to something in some form as such and then n such a way I can say that I'm trying I'm doing exercises in order to in order to come closer to spirituality to Moses and to the Creator.
48. S. (01:07:22) If I understand correctly, Netzach is above reason, when we go above reason does it mean that when we rise to Tifferet?
R. You cannot think that way that we're going up and down because it is a matter of the whole Partzufim. A whole Partzuf needs to function like Netzach, like Tifferet. We will still talk about it. These are things that are still ahead of us, for the time being do the exercises that I'm telling you to do.
49. S. (01:08:13) So the quality of Moses so I need to think the entire world Kli my whole ten my broad ten my group I need to think that they'll be closer more connected meaning I need to think about them, and this is the quality of Moses?
R. We need especially in our times which is the last generation to care for the whole world. We have to care the care is to pray for the whole world because everyone belongs to the same Kli of Adam HaRishon that is shattered.
50. S. (01:09:02) A few times in the passage it says that Moses he’s the servant of the Creator and the question is why is Moses not the employee but he’s the servant?
R. In spirituality a Rav is not like in corporeality. It’s when he takes such a degree of adhesion of Dvekut that he seemingly has no Rosh no head no intellect and even the heart he wants to incorporate in the host in the Creator in everything. That’s called Rav.
S. So could you say that it’s this full extent of service of servitude?
R. As if he is part of his boss of his host but he makes himself into that state that he’s in, clear?
51. S. (01:10:16) Why do you need to be fearful of this great pleasure that’s there but we’re not even getting this entrance into it before we have a prepared Kli?
R. The fact that you cannot receive is something else but the fact that you want to receive that’s what we are talking about, it speaks of your desire and not about the action, the action of course you can never steal but if you’ll want to steal.
S. Sorry I just never, I am always thinking that our work is on the vessel on the Kli and not actually ever thinking about the pleasure.
R. But that’s what we’re talking about the Kli the vessel, so do I want to see me or not? If I were to be given now to be able to receive would I receive or not? Of course one will receive, for sure he will receive, and why am I certain that I will receive because if I were to watch over myself with the restriction the screen and the reflected light then I would have everything that I want to receive and I wouldn’t receive.
52. S (01:11:50) In passage number that it when out through each generation and hence the faith in the sages extends over all the continuation this is called oral Torah and every teacher gives to the public what he received from his teacher and he said you can’t actually pass it, you can’t pass this, so what does it mean here in this passage?
R. If you are having difficulty then later.
53. S. (01:12:37) They say about Moses that he was the greatest of the prophets, why was he the greatest if everyone agrees to it, if he was the greatest of the prophets, why?
R. It’s simply that he’s the highest the first one he is the most exalted of all the created beings who reached the degree of prophecy. Prophecy is considered that a person is in direct connection with the Creator even though he belongs to the created beings and then what’s revealed to him is called the prophecy, meaning the part that is revealed in the person is called faith.
S. We had other prophets many prophets.
R. Yes but we cannot grade them we can’t grade them. It’s written about Moses that he is truly the greatest of the prophets.
S. Is there a connection between him being this faithful shepherd and also the greatest of the prophets and of two separate qualities, is there connection between them?
R. Right not always, he can be small and faithful great and faithful but the fact that he was the faithful shepherd that’s already a role because the shepherd is relative to the people and the loyal shepherd is on behalf of the Creator, meaning the connection between the Creator and Abraham Isaac and Jacob which is how the Creator presents himself to the created beings this is through Moses.
54. S. (01:15:00) What lets a person hold on between all these contradictions? This the force of Moses?
R. Yes.
55. S. (01:15:21) It says here in the 12th excerpt by him having this fear he for made himself a Kli where he could receive within the upper abundance, and this is the work of men. What is it that this is the work of men?
R. To make a vessel for the receiving of the upper abundance.
S. And then a few words later what does it mean? What actions?
R. That he’s making a vessel in faith above reason and he’s all in order to bestow above his will to receive where everything is above the restriction and this is how he builds himself towards the Creator despite all the doubts problems feelings from the side of the good from the side of the bad everything that comes his way, everything just to be able to be connected and be for the Creator.
56. S. (01:16:40) Why do we need to restrict ourselves from the pleasure if that's something the Creator gave us?
R. Well finally you’re asking things that we already forgot about. Of course we have to go against the pleasures and not to receive them, you’re talking about something that we haven’t spoken about for a long time, of course you have to receive and if you want to receive them then use them we have to receive the pleasures in order to bestow and not for ourselves. So If you say give me a candy I don’t just take it, I receive it on the condition that I do that to fulfill your will to receive meaning that you gave me candy and you want me to enjoy it, so if I have an intention to enjoy the candy only to bring you joy then I receive it and I eat it and I enjoy it and I show you how much I enjoy it and I organize myself align myself in a way that the amount of pleasure I receive will be exactly to the extent that I appreciate your giving not according to the candy. So I cannot even say that I enjoy the candy I am enjoying receiving from you and so this candy might not be candy at all, it could be a piece of chalk. I accept it and feel it as pleasure because I’ve received it from you, this is how we receive in spirituality. We have no business with the pleasures that exist in matter itself but only in what we want to convey to each other, understood?
57. S. (01:19:13) We studied that fear goes before faith and that fear is more of a quality of the left line and here in excerpt twelve they kind of all combine into fear and faith. Is that correct that Moses combines it within him?
R. Right.
58. S. (01:19:50) How does Moses awaken the quality of faith in the nation of Israel?
R. How can Moses awaken the power of faith in Israel because he was the result an outcome of HBD meaning of Abraham Isaac and Jacob he’s the outcome of them and that’s why he can awaken in the people the quality of bestowal the quality of Bina.
Reading excerpt 13 01:20:41() “When Israel came to receive the Torah Moses led them to the bottom..”
59. S. (01:22:32) If everything is in the hands of the Creator except for the fear of the Creator what does it mean to be rewarded with the fear?
R. That I feel that within me awakens fear and I am very happy, I am thankful to the Creator for awakening in me the feeling of fear; that I might receive in order to bestow, or God forbid in order to receive. I might be able to think about the Creator or not and about the friends yes or no, this measure of fear, this concern is very important. It guards me, it helps me to see my boundaries where I am and where I can already come out of myself and fall to corporeality? Our problem is that we think of corporality as the life we have in our body. Our body is unimportant. You can eat, drink, and enjoy all those things but that is not it, our problem is the thought. It says “everything is clarified in the thought”, all the scrutiny happens in thought; where is your mind and your thought, what do you aim for, what are you inclined towards, where is your head? That is what’s important, that is the problem and that is what we need to pay attention to.
60. S. (01:24:26) What exactly do I need to do when I feel nothing and there is concealment? What does it mean to appreciate what the Creator gave me?
R. To appreciate that you have the group and through the connection with the friends you can attend the Creator. Start there and when you are in the state that you cannot do anything you must respect the fact that you have a group and through the connection with the group you can come out of whatever deep bottom state to a higher state.
61. S. (01:25:29) You explained a few minutes ago about fear and I can't understand, in order to have fear it needs to be the greatness of the Creator and when there is the greatness of the Creator why does it say about Moses that he is modest and patient, because when I have the greatness of the Creator I want to go there?
R. No. We cannot discover the greatness of the Creator. The fact that we say that we have the greatest of the great let’s say to Moses, that is completely opposite to what we imagine in the vessels of reception; the greatest of the creator that we can describe is only to the extent that we see that our friends are impressed by that and “one should help his friend”. But not that we see the greatness of the creator. To see, God forbid, for that you will ruin yourself.
S. this I understand but the moment the friends show me the greatness of the Creator and I'm included in them where is the lowliness the smallness? I am with them; I want to be there.
R. like them, the way they do it in the force of bestowal, not that they attain the greatness of the Creator rather they build it with the force of bestowal, the image of the Creator, this is how you do it as well.
S. So what is the lowliness and smallness I don't understand?
R. That you do not want to reveal Him; “the fear of reaching your hand towards Him”. On the contrary you hide Him, you do not want to see. You want to push it away to reject Him and by that you are rewarded with the force of the screen and the force of faith and then you discover the Creator through rejection.
S. So, the lowliness and smallness are towards the will to receive?
R. Right.
62. S. (01:27:44) Why can we reveal the 3 Lines only through Moses?
R. Why do you need these three lines? In order to build from them the lower system that system begins from Moses. Abraham, Isaac, Jacob is the Rosh, head. Moses Aaron, Joseph is the Toch of the Partzuf. Therefore you build with them the image of the Rosh as much as you can copy from the Rosh to the Toch.
S. Does that mean to conceal the Creator, or to reveal the Creator in His greatness?
R. To hide the Creator or to reveal Him in His greatness? So what are you asking? Of course we need to hide the Creator and by that we reveal them. When we conceal Him we reveal Him. That is the matter of the Masach, the screen that you build in yourself the image of the Creator; that you build Adam out of yourself and not as if you see, imagine how we see the world outside of us even though we have already learned it in the preface to the Book of Zohar, that all that we see on the outside is actually on the inside, there is no outside cosmos or anything it is all inside our mind.
63. S. (01:30:13) A question according to excerpt 13, it is written that you need to strive to be always in Katnut, in smallest and the question is according to the purpose of creation we need to correct ourselves from reception to bestow and we can only do it from Gadlut, greatness so why does it say their greatness is only an addition?
R. We are not attracted to Gadlut because Katnut for us, infancy, is already in the quality of the Creator, in the will to bestow; and Gadlut is already an expression of the desire to bestow which we do not need to use the vessels of reception. Rather we do it truly in order to bestow, for the sake of the Creator.
64. S. (01:31:13) Throughout the day we try to do the exercise of clarifying and thinking about each desire as it arises. Sometimes we succeed and sometimes not in the intention and why we are doing this? is not always successful. How can we strengthen the thought and the clarification so that it will not get lost throughout the day?
R. Only by the connection between us. Only connection between us.
65. S. (01:32:10) If at this very moment we want deeply, can we attract the force of the Messiah that will connect us and pull us out of this state, out of ourselves?
R. Of course. But how will you want it?
Reading excerpt 14 (01:32:27) “Let it be given to the upper ones…”
Reading excerpt 15 (01:33:30) “What was the purpose for which the Creator created this lot..”
66. S. (01:38:38) You described faith as a force, how is this force manifest and is it a psychological force that resembles the confidence in the ten?
R. No, It is a psychological force. It is a force that helps a person be above his nature. Let’s say that sometimes we want to overcome some inner state we have and relate to someone instead of hate, in love, instead of anger or upset, in being soft. I cannot describe it, it's a lot more than that, but this is the kind of the force of bestowal helps us do and clothe in us and raises us above our nature. Accordingly we see the actions, the result of them, and then we can already plan our actions for a longer term for the direction of bestow towards the purpose of creation.
67. S. (01:40:18) Is faith given in Hesed, if so how can we pray that it will clothe within us?
R. Faith is given in Hesed, it is given from above; it is a great gift that we can receive from above from the Creator. Then we have the power to be above our will to receive to the extent of the power of faith we received; we can transcend our will to receive and truly discover actions of bestowal on our part.
68. S. (01:41:00) Is there a difference between faith and bestowal?
R. Bestowal we can even do with our vessels of reception, there is no problem however faith, if we received from above we have it and if we do not then we do not have it. And we can only expect to receive the power of faith and then with the power of faith we can make spiritual actions, which means above our egoistic nature.
69. S. (01:41:40) In excerpt eight we read that, the faith that in the person is the entire person. When is this quality shown in a person and how does it reflect in all the desires in the body?
R. faith is all there is in men and that is why he's called Adam, man, without the power of faith he's called, a complete beast or animal. That’s why it is said that “they all seem as beasts” and only those who acquired the power of faith are called Adam. As it’s said, you are called man and not the nations of the world, meaning those who did not acquire the power of faith. That is it, that’s all we need. We have nothing more to dream of or to think of besides the power of faith that will dress between us, and everything that we do is only in order to attract these forces upon us that will help us acquire the power of faith.
70.S. (01:42:50) If faith is the force that pulls us to the Creator then how can I find the balance between the forces?
R. That we’ll learn later is not that it's simple, the balance is not in faith and not in the Gevura overcoming, we’ll see that later.
71. S. (01:43:15) If Moses was raised in the house of Pharaoh was Pharaoh a real person?
R. Moses is a quality and in general everything we talk about in the Torah everything written in the Torah is not about people it's about qualities that appear in the created beings.
72. S. (01:43:42) How does Moses who was raised in a place opposite from Israel how is he specifically raised to be the loyal shepherd?
R. That’s how it comes out, one thing from its opposites like Isaac came out of his father.
73. S. (01:44:04) Is fear obligates a Masach?
R. Each and every attainment requires a screen and the measure of the screen, and the character of the screen is what reveals the new quality.
74. S. (01:44:25) How does Moses protect the people?
R. With his power of faith. Moses is called the loyal shepherd because he had the power to first cover all of the public meaning the people of Israel those who long to discover the Creator to bring containment to the Creator and Moses was able to provide them with that.
75. S. (01:45:02) About receiving the pleasure, when we want to give the pleasure to the giver of the candy, how do we do for this intention not to dissipate the flavor of the candy?
R. This we have to prepare ourselves in advance and be connected to the environment and together with the environment we will overcome the corporeal pleasures
76. S. (01:45:35) In excerpt thirteen we read that work in smallness Katnut should be enjoyed. How do we get the joy from working in smallness in Katnut?
R. We are happy to be in Katnut. There is no difference between Katnut or Gadlut except only if from all our heart from the state the Creator gives us we are willing to get closer to Him to adhere to Him then it doesn't matter if we are in Katnut or Gadlut. We anyway are bonded with the Creator and the smaller one can actually cling to the Creator more than the greater one. The great one can adhere to the Creator because he has more power of adhesion but the smaller one by nullifying himself is also in. We still have to get to feel these relationships of Katnut and Gadlut and how it is very diverse. It’s like how we are with children, there’s a little child who is cute and sweet and we carry him in our hands and he fills our heart and we don't need more and then he grows up and he gives us troubles and problems and all kinds of things. It also says about it in the Torah all the problems that the fathers had because of their sons and so on, so there's this and that, but the nature of the world is that we all grow and only in the final correction we come to the final completion.
77. S. (01:47:31) Can our ego have such a strength to receive spirituality that it can be confused for faith?
R. Possibly but besides that we are connected in a group, our anchor is the connection to the group and therefore from all the ups and downs and ascents and descents we always must approach the group and by that we will get inspiration and strength.
This is essentially we can say the only sure connection that we have so that we don't escape this way or that way. Spirituality corporeality who knows what can happen in the next state in a second, who knows what he can be, but if you're connected to the ten then in that we certainly guard ourselves with eyes shut towards whatever happens if I'm connected to the friends then I'm all set. I won't escape the path and that’s how we'll continue. It’s a shame you don't ask more because I'm really enjoying your questions. Have a happy holiday and all the best and we’ll continue.
78. S. (01:49:21) Abraham the right line is bestowal and the left line is also bestowal, what is the difference: between the two?
R. Because Abraham is Rosh and Moses is already the Guf of the Partzuf of the soul.
Reading #16 (01:49:37): “One should dedicate everything to the Creator...”
79. S. (01:51:21) We know there's a Moses in each person in the study and we work with the ten in order to feel and reach this must we have contradictions, differences, and friction within the ten?
R. Why not? Then how did the students of Rabbi Shimon want to kill each other? of course. Contradictions, misunderstanding, different struggles but to the point basically, meaning they were great men but they were so off balance that the states they went through were very difficult. It is not that they just kill each other like in the game but ideologically that each one, on his part was not yet balanced to understand all the others and when we are all together in such states where we are still studying and cannot achieve balance between them then that's the kind of scrutiny we go through, of course. That means difficult wars in the mind, in all your nerves, your ideas and that's how they advanced specifically from the struggle.
S. If there's no severe discussion externally is this a good sign?
R. External discussions? I don't know exactly what you mean, if it's just about things happening in this world and not spiritually I don't think there's anything to argue about, what for? Why do you even go into all kinds of such discussions or think about them? What is there to think about? Besides attainment of the upper system, attainment of the Creator and disseminating this wisdom across the world. That's basically what leads us to correction. That's what draws the upper light into our world and other than that I don't know what else a person should be engaged with. Of course you need to eat, drink, sleep and do things with your families and so on but all that is just to exist. We have to divide our life in a very clear way, where do we put our attention, our strength and where do we exist like everyone else in our beastly part?
80. S. (01:55:09) I didn't succeed in seeing this connection. The whole proper work, the whole correct work is to be in Gadlut…
R. I don't understand what you're asking.
S. Here in the text it is written that a person loses his degree.
R. Is he talking about excerpt sixteen?
Reader: Yes, this is talking about excerpt sixteen “he writes in the moment he loses the loneliness, he loses all of the degrees that he has attained.”
R. Yes, that is clear, I will read excerpt 16: One should dedicate everything to the Creator, that is, that even the exits stem from Him. When he is rewarded, he sees that both the exits and the entries were all from Him. This forces him to be humble, since he sees that the Creator does everything, the exits as well as the entries. This is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowliness, in that he has nothing and he’s not going to have anything and he doesn’t need anything, he only wants one thing: to adhere in all his actions above his egoistic reason. Meaning that in each degree one should keep the lowliness. The minute he leaves the lowliness, he immediately loses all the degrees of Moses he had already achieved. Degrees of Moses are degrees of lowliness. This is the meaning of patience. Lowliness exists in everyone, but not every person feels that lowliness is a good thing.
It turns out that we do not want to suffer. However, Moses tolerated the humbleness, which is why he was called “humble,” since the lowliness made him glad. So, what is the question?
81. S. (01:58:05) You answered to a friend that the forefathers are HBD, and I wrote that they are HGT, why are there two explanations?
R. Hochma, Bina, Daat are the Rosh of the degree. Hesed, Gevura, Tifferet are the Guf of the degree and Netzach, Hod, Yesod is the Sium of the degree, is that clear?
S. No, the forefathers are Abraham, Isaac, and Jacob. Why are they called HBT? I understand that Keter, Bina, Hochma are Rosh, but you explained as if things were switched.
R. Switched what?
S. Meaning our forefathers are Abraham, Isaac, and Jacob, Hesed, Gevura, Tifferet and you called them HBD Hochma Bina Daat. They are two different things: HGT and HBT.
R. Yes, it depends on how we count. Either we count as Keter, Hochma, Bina or Hesed, Gevura, Tifferet. It depends on where we begin.
82. S. (01:59:47) To see a good thing in loneliness is it possible to see or is it not given to a person?
R. To obtain loneliness is our goal because without that we won't be created beings even for the ordinary, initial degree of the created being, we won’t be able to achieve it.
83. S. (02:00:23) How can a person want at the same time to attain the higher system of creation and hide the Creator; how can he do this at the same time?
R. One is not connected to the other, so I have to reveal and the revelation is in concealment, meaning that the revelation happens in the equivalence of qualities. In order to attain the Creator I have to attend qualities of bestowal and that means that I have to make myself smaller. The Creator is hidden. He hides himself; he makes himself smaller to the point that he is not felt that he disappears. I have to achieve the same with my qualities that I do not let myself jump out in any way, as much as possible for a person to do.
84. S. (02:01:59) So how can there be Joy from loneliness? It’s also a contradiction.
R. Why?
S. How can there be joy from lowliness because it's a contradiction. Either I’m happy or…
R. Why does being humble have to be lowliness? Why does being in lowliness mean that I have to be in a plight, trouble or a cry or something? It’s a certain measure that I am in that is lowliness. It doesn’t mean that I am lower with respect to everyone else, that I’m smearing myself towards everyone else. Lowliness is that in respect to the Creator, that the qualities the Creator created in me, that's how I relate to them, that I have such qualities in me that I want to make smaller but by that I don't feel that this lowliness cancels me out. I'm not sure how to say it but it's a different thing to what might be customary in our world.
85. S. (02:03:28) How can we suffer and hold on to lowliness?
R. So again he continues the same questions. It says one should raise his heart in the ways of the Creator. So how can it be that I raise my heart and advance towards the Creator? But that's how it happens. I look at all the things that I have to do upon myself as things that I received from above and the Creator gives them to me to work with them and thanks to working with them correctly I will advance towards Him. So this lowliness also is a unique kind of loneliness like Moses, being humble, meaning he has the greatest loneliness, can we say that? Yes, so let's advance towards this concept to understand it correctly. I can understand it only from connecting between us in the ten and let each try to reveal himself as lowly towards the others, so what does it mean, that you have to bow towards the others? That you make yourself zero? No. It’s that you do all that you need to do to raise everyone towards the purpose of Creation and your ego, you actually use it but you use it in the opposite way. To the extent that you can restrict it, put a Masach, screen, on it, reflected light, how you invert it just like you take a piece of clothing and turn it upside down from its front to its back and that is how you achieve the goal.
Reading #17 (02:06:00): "And Moses answered and said…”
86. S. (02:07:37) Why is it written here that if he passes the light the Klipa will suck it?
R. Because he didn’t correct this desire and this desire is in order to receive, meaning Klipa and if there will be light he will immediately receive in order to receive and the light will depart and darkness will remain.
S. That means where he conducts the light?
R. The desire is Klipa. What does he have? What is apparent now? That he first has to correct the Klipa and then receive light according to the correction of the Klipa.
87. S. (02:08:28) What is the order of actions to go above reason?
R. We try in all the things that have to do with connection with the group and relation to the Creator to go the opposite way to your general egoistic desire.
S. The egoistic desires sometimes take over you in a way that you want to be in the group, you want to be in bestowal, where do you bring the quality of Moses here to not fall into this Klipa?
R. You try time and again more and more until you begin to find different manners in which you struggle with in order to receive within you. You see how the Klipa manipulates you and how you have to fall from it again and rise and hat's the art.
S. There is a point that after you make an action of above reason you really receive a power, a certain feeling and here you come to the ten and something disappears. What am I doing wrong?
R. No, you are learning, what can you do? Just pick up the pace. Try to read more.
S. Can you repeat please?
R. Try to read more.
Reading #18 (02:10:30): “When one feels his own lowliness...”
88. R. (02:12:45) Because he understands that only the Creator can help him and he, on his own, will never succeed.
Reading #19 (02:29:58): “Baal HaSulam said about the verse…”
Reading #20 (02:14:55) “If his aim is to come to…”
89. R. (02:16:17) Meaning where man is facing upwards or downwards accordingly we see what his goal is.
90. S. (02:16:54) What is redeemer? What is this quality?
R. The redeemer is the messiah. Messiah is a force that pulls us. Mashiach, in Hebrew, relates to the word Moshech, pulls. Pulls us from in order to receive to in order to bestow. This force is called messiah, that’s it.
S. And in the end it all comes down to the male forces with the face downwards? It’s not clear.
R. This is how it says that the male faces downwards to bestow and the female faces upwards to receive. It’s to what they are drawn. That is it.
91. S. (2:17:54) How can I check that I am working in bestowal or not as he writes here that he gave him a sign of sorts about the male and female, what is that sign?
R. Well, that he allowed him to differentiate between the force in order to bestow and in order to receive.
92. S. (02:18:39) How can I humble myself like Moses if all of the time we are supposed to speak in the ten and annul?
R. We mostly need to connect between us to the extent that we connect we will find language, approach and correct relationships to each other, try to think about the goal and not about your own relationship, the goal being the main thing, the important thing and the relationships need to be corrected, correcting each and every one’s ego in order to attain the goal and the goal is that we are all included together as one man in one heart. I understand it's difficult but bit by bit you will get used to the idea and then we are able to make it so that the Creator will complete this action, this exercise on us.
93. S. (02:19:53) Is everyone a loyal shepherd towards the ten? What is the role of Moses from me towards the ten?
R. To help the ten be as one man in one heart with everything I can do.
94. S. (0:20:13) What is the action of throwing the staff to the ground?
R. From lower in importance to higher in importance, what am I raising? The quality of reception or the quality or bestowal?
95. S. (02:20:27) Between Abraham, Isaac, and Jacob there was a logical order of progress. What is the difference between Moses and the Ushpizin before him? What is the addition that comes from him?
R. The Ushpizin, the guests that come before Moses are Abraham, Isaac, and Jacob.
S. The question is what is the connection and what is the edition that follows?
R. It is an expansion, it is an expansion of Abraham, Isaac and Jacob in the created being which comes from the qualities of the Creator. The planning of the Creator into the qualities of the created being, this is called Moshe and according to the order it is Moses, Aaron, Joseph, David which we will continue tomorrow.
96. S. (02:21:32) It is written that Moses was humble. How can we use the quality of humbleness in order to progress in the work?
R. Only talk about what is related to correction.
97. S. Do I need to know the stories of Torah to relate to Rabash or can it just confuse?
R. You should try to know what they wrote but it shouldn't confuse us in the meantime. If you start reading all kinds of articles that belong to a more advanced time than ours then it will confuse you so let's go together. I promise you that within two years we will be on a completely different level of understanding, feeling, and attaining.
97. S. (02:22:40) What does it mean to prevent Moses from coming out of Egypt?
R. That Pharoah wants to increase the will to receive so much that Moses won't be able to run away from him. Moses is under the rule of Pharaoh and Pharaoh doesn’t want to let him go out of his rulership, so he keeps increasing the force of reception in him more and more and Moses doesn’t know how to escape. That is why there is this detour here where he first escapes to Jethro, to Midian, finding Jethro and he marries the daughter of Jethro and then goes back to Egypt and in Egypt he begins to prepare the people of Israel to come out of Egypt.
98. S. (02:24:13) The question is about the unity event. How to prepare the heart for this event?
R. Preparing the heart should be that I'm going to be together with all the friends and as much as we try to be together that we won't have any foreign thoughts and actions and intentions besides connection between us in our hearts and to the purpose of creation, and thus we will advance. That is how we will advance. That's it, I hope that today we will achieve another part of connection that we need on our path, and we will continue. We have a few more days of Ushpizin and then Simchat Torah, the joy of the Torah which is basically the conclusion of our holidays. So good luck and be joyful.