*This transcription is made from simultaneous translation which leaves possibility for errors.*
*Rosh Hashanah Congress Lesson 1 September 18, 2020*
*Rosh Hashanah - Selected Excerpts from the Sources. #5*
https://docs.google.com/document/d/1X6VtG3p_arAljDpiPcdru5UlSrXtzreu1yf3Fln_SDU/edit
*1: Rav’s Introduction:*
Let's continue our entire course. The course of things with all of our excerpts and I'm really happy that you're with us and I'm looking at you and even though that in many countries it's still work time, it's still working hours but still we're really happy that you're with us despite that and let's continue sanctifying ourselves, elevating ourselves in spirituality in these days, in such days and we have today and we have tomorrow and the day after, we have these three days during which we can make a serious leap towards our goal so please…
* Excerpt #5 Reader (1:07 - 2:37) reads twice*
2. R: Meaning that the matter of Rosh Hashanah, it's not just Rosh Hashanah, the New Year is that it's a new beginning, but this beginning also determines where you're heading, in what direction or in what direction are you taking, what will you have? Will you succeed? Will you succeed in taking the good path or, God forbid, the bad path? If you did something good, then a person takes his entire world to a scale of good, to the side of good. If he chose the bad direction, then he'll go in a direction that's not so good and therefore it's very important for us at the beginning of a new action to examine ourselves and scrutinize the states and to receive the correct direction. The correct direction you don't have to see it as something far from us. The right direction is in the connection between us, at the central point of our connection. This is actually what we have to see, that that's the direction, this is what we're supposed to be drawn to, this is what we're supposed to come to. Blessed is he who directs himself in that direction this is how we will advance we will help the friends and we will help each other and everyone will help everyone in mutual guarantee, Arvut, to reach a connection in which all of us connect as one man and one heart and but will have lots of luck and success and help from above. Okay so we don't have questions then probably everything is clear. Let's go then.
*Excerpt #6 Reader (4:54 - 10:02) reads twice*
3. S: What does it mean to truly adhere to him, there's like a partial degree where he's not really in adhesion? I thought adhesion was something total.
R: I know you have many different kinds of adhesion there are many different forms. Where a person climbs from one degree to the next, to the measure to which you connected with the group, identifies with the Creator, there are many measures to it. It's not a hundred percent and that's it. Also until the end of correction, we advance through 125 degrees and in each degree you have Ibur, Yenicha, Mochin, three stages in every degree. 125 and then in each degree three stages that's 125, supposed times three, how much is that? How much is that? 375. That it is you only count Ibur, Yenicha, Mochin besides that each degree has ten Sephirot that have to connect with one another. If you make a precise calculation, you'll see that our entire way to the end of correction if you counted the numbers there's an infinite number of degrees, so if it's infinite, how do you reach the end? Meaning that we've reached the end only through connection. If you count it discreetly, discreetly, you can't do it but when we are included, integrate with one another and we all build one Kli and in that one Kli we start positioning ourselves integrally then we grasp everything and we can make this ascent quickly and conveniently.
4. S: (12:39) In the excerpt he was speaking about the desire for spirituality and I see it doesn't matter about the talent or character you just always have to walk ahead, straight ahead, otherwise he will use his desire or not for the need of spirituality?
R: The Creator gave him the desire and instead of that he spends it on different other things supposed to be really smart or to be a big Rabbi, a well-known Rabbi, or to make money off it, how to be respected, that's not the point, even though that he got a big present from the Creator that he has the intellect that he has the emotion but he uses these things incorrectly. It happens. We see such examples.
5. S: (13:40) Does going the straight path depend only on the person?
R: Look, I don't know, I don't know but a person has to use it and say that it depends only on him even though that, you know, it goes both ways. In life, I saw many people that are so smart and suddenly they leave the path and they go and open some, I don't know, some stall at the market, some food stand at the marketplace and this is what they do with their life. People that were really smart, adhered, everything and suddenly they started getting into the external physical precepts and for them, the customs became something more important attaining the true inner spirituality. There are different people. May God help us.
*Excerpt #7 Reader (15:16 - 16:42)*
6. We probably should read it again.
*Excerpt #7 Reader (16:43 - 18:01)*
7. S: What does it mean that Rosh Hashanah is a time of judgment, that the world is judged to the good or the opposite?
R: When it is decided what a person chooses, what does a person choose? According to how a person decides what he's going to do with his life, he's afterwards led accordingly. There are those that, each and every one each and every person in life has such times where a person decides that from this point and on I'm headed in that direction, he chooses and then, from above, there's consent and he's led in that direction so Rosh Hashanah is that first of all we have to calculate what we've gone through, like we talked about in the past few days, about the pardons, where we are okay, were aren't we, what should we do, how can we change things, what can we correct? Then, when we decide once again, Rosh Hashanah, no, we've chosen only this direction of the final correction, the purpose of life in the direction of connecting in the ten and also pulling all of humanity into that so if this is what we decide then from above there’s consent and we're aided in reaching that and that's called the decision of Rosh Hashanah.
S: So that means we have to commit to our future that we choose that direction?
R: Yes, it's the path that we choose.
8. S: (20:25) It's says that if we are the root of the orange, we're not going to be an apple so we are Adam HaRishon but we cannot reach final correction unless we make an effort to exert ourselves in the connection between us so where is this essence of the root that can bring the fruit? And our fruit is the correction…?
R: Repeat please.
S: The essence of the fruit of the friend called apple cannot be orange. Our essence is the essence of Adam HaRishon, of one soul. To get together to Adam HaRishon, where is the essence of connection? Is it coming from... or the ability to connect?
R: Once all of us were connected, that state it's called Adam HaRishon before the sin, we were all in one system, after that the Creator added to that system a big will to receive. The big will to receive that the Creator added to Adam HaRishon, that desire is called the serpent. Adam HaRishon can't deal with the serpent and there was a connection made in Malchut between the first Sephirot of Adam HaRishon called Chava with this big will to receive called serpent and then by that the system that was called Adam HaRishon before the sin broke into tiny pieces, those pieces from that point and on are multiplying more and more and the ego is becoming integrated in all those pieces of Adam HaRishon due to the shattering, this means that we're multiplying in this world even in terms of the number of people. The correction is in that today we see how much our ego, how much the serpent that we've absorbed into our will to receive, how much it is putting us to death, that it is standing in our way and we want to get rid of the serpent, get it out of ourselves but we can't. We have to draw the upper force and invite it invite the upper force of the Creator, for this force to help us so that we will be together with the serpent and still will be able to rise above it and perform acts of bestowal, connection and love, even though that, even though that the serpent is inside of us we can perform such actions where we restrict it. We don't allow it to stick its head out, we push it in. We act only in the desire of Binah the force of bestowal. That's called that we act according to the force being above the force of the serpent. That's called acting in the force of Binah above reason.
9. S: (25:29) The question about the end of the excerpt, there's a line there, that he's saying there's no judgement below or there's judgment below but not above, so we know that even on the grass there's an angel that constantly makes it grow, telling him to grow what does it mean there's no judgment from above?
R: Because man, himself, has to be his own judge. That's it. That's how it is.
10. S: (26:18) I wanted to ask about what you said about the serpent that you don't let him lift his head. What does that mean so what actions do we do this by?
R: By running, running to the ten, escaping to the ten, wanting to hide in the ten, between and among the friends, and by that we escape the serpent and the serpent can't stick its head out because it has no way to do it. We don't give it the ability to do it.
S: When he brings his head out, what does he bring it towards, what is he searching for?
R: It looks for food to add a will to receive in order to receive to but then a person starts acting according to his ego. Let's continue.
*Excerpt #8 Reader (27:28 - 32:07) reads twice*
11. S: Where do you get that ability to reach that discernment, that the main foundation of the work is from the greatness of the Creator? Where do you get that force to discern, that the main foundation is because of the greatness of the Creator?
R: From the group, Rabash writes about it, to the measure to which you annul yourself, you get the discernment from the group. Not to the measure to which the group does but the measure to which you do.
S: What in my annulment lets me see that that's the main part of the work?
R: According to your annulment you start to see them for who they really are that they are in a corrected state because it's all in regard or in relation to the person who attains it. When I'm in a normal state just, so then just say I'm in our group as you know I see everyone are friends. When I start working on myself and lowering myself from the ordinary state accordingly I see that they are higher and it doesn't depend upon them it depends upon me and accordingly through that I see the upper and higher reality, the Creator. The greatness of the Creator.
S: I understand I receive forces from the ten specifically to work and choose the good but what I don't understand where's this ability to see that it's from the greatness of the Creator, what else do I have to do?
R: Only to diminish myself towards the friends, only that accordingly you build a magnifying glass or how to say, it doesn't matter how you put it. Through that you start seeing the world differently because you made, you make an instrument through which you see spirituality out of them, between you and spirituality there's the group. If you hug them, if you make them greater in your eyes, make yourself smaller like a zero next to them, you start seeing yourself like in the telescope, you start seeing spiritual things and that depends only on you. It doesn't depend on how great they are.
S: Still I don't understand, I understand that if I am now myself I get forces from the friends, to want to be in connection with them to want to be so to them everything…?
R: No, when do you annul yourself towards the friends you get a force from the Creator through the friends. The friends themselves they're not included in you even, they don't participate in it.
S: So the depth of the annulment is my ability to see that it's the Creator giving me the forces and then I start working?
R: Of course, you're in business with the Creator here in the group that's standing in the middle and it's only for you to be able to correctly focus on things. How will you make your desire like his? In order for you to make his desire like his in order for him to make his desire like yours. How do you do that? Only by a group and that you want to bring them closer to each other and the tighter together they get, where they're really as one man and one heart and so on, then everything is done by you. The group could be complete beginners, newbies, like the group of Rabbi Yosi ben Kisma.
12. S: (37:06) That's such a very powerful preparation to words this lesson and it feels like a congress rather than a repentance. Are these vessels good enough or how do we refocus our desire to the purpose of the season, of the holiday?
R: That's what we're doing, that's what we're doing. The holiday gives us an opportunity to, for us to be even more connected to each other even more tightly, that's it.
13. S: (37:51) You just explained that there's two kinds of work one kind is seeing the friends as greater and the other one is lowering myself. When do I use which method?
R: You have to find it yourself when do you need this and when do you need that you always need both only on and off how much do you dedicate to this and to that you have to scrutinize and sometime you can ask about it but after all, you already have some experience in the field.
14. S: (38:40) When the serpent is revealed in the person's desires and he is in a state of receiving in order to receive, how can the ten help him in that state?
R: According to a person's annulment towards the ten.
15. S: (39:04) Make your desire like his, that's what we read about. How does that work together with self annulment? Make your desire like his, that's what we read about in the article. How does that work together with the expression of do with me as you wish?
R: You have to perform an act of annulment towards the group. Otherwise you can't connect through it to the Creator. That's first and foremost. If you want to have connection with the Creator, then there's no way to do it but only to annul yourself in the group.
S: And how does it work then?
R: To the measure to which you do it in that way you discover, in the way that you discover how to behave with the Creator after you've annulled yourself in a corporeal, beastly way, an egoistic way, towards the group then you can start to understand how you can connect to the Creator. How is that possible? How does that happen? Very simple, you then search for a way, how can you be in the ten. The tenth part which is beneficial for the ten. The fact that you're saying to yourself that I have to do anything I need in order to raise this group, my ten, to the Creator so I'm great by pushing them to the Creator. I've made myself the smallest one and now I'm making myself the biggest one. Those two discernments together and the work of the Creator and the ten. That's what you need.
16. S: (41:37) It says here that a person has to always choose the good due to the greatness of the Creator. That is already like a kind of reward and at the end of that it says that after he chose the good not because of the reward, so why did he choose the good? How did he choose it? Correctly?
R: You choose the good correctly in order to make sure it won't be for the benefit of yourself but to the benefit of the Creator. That's it. But you work with the biggest lights to receive in order to bestow, it turns out that you don't want anything to have for this only for the benefit of the Creator.
17. S: (42:35) To continue this scrutiny, the lens that we make. I look at the friends that they're great even though, that I don't see it in my own eyes, but gradually I work with the lens until I see that they're great, how does that affect the entire world, the world Kli?
R: You don't see the world, the Creator's shows me the world. If you do such actions towards your ten in aiming towards him, you will see the whole world and according to that too. There is no world, you know the world is, you see yourself only inverted, as if it's before you.
S: Meaning I build an instrument that will help me in reality with all of reality and I built it in the ten?
R: You are building yourself in the ten but it turns out that towards the ten that you are building yourself, you are also building yourself to the whole world, towards all of reality and towards the Creator. The ten includes everything because there's Malchut, there's Keter and there's all the eight Sephirot between Malchut and Keter from below upward, from above downward, then you cover everything, not nine, not eleven but ten.
S: During these three days like you said in the beginning we have an opportunity to make a leap forward during these three days, in this Congress do we have to integrate with the world Kli or still I'm focusing on my ten?
R: The world Kli also but not all of humanity. These three days we need as much as we can to concentrate on the connection between us, each one in his ten and in the connection between the tens in order to strengthen Bnei Baruch. It can't be that I have a strong ten if I don't get any illumination or strengthening or pressure from all the other tens.
S: The way I see that the tens is great I have to use the same techniques when a friend from outside of the ten is asking for an example?
R: I didn't understand the question. If I hear the questions of my friends from the world Kli, for me it's a huge asset. By this I can shorten my path because everything they are asking about, they're asking from my soul, from my vessel because we are all one ten Sephirot. We're all in one ten. That's why it's important for me to listen to their questions and according to that to learn. I've learned from all my students even if I feel, myself, that I'm higher than them. Even more to feel myself lower and to learn from what they are asking.
S: So the same technique of using towards my friends, I use towards the others?
R: Yes there's no difference.
S: How by me acting towards the friends, they're not so great in my eyes but I want to see them great, how does that help me build the correct perception of reality?
R: By this you build the true reality because you are truly the smallest of all.
S: But what's real here? In my Kelim I feel the complete opposite.
R: It gives you an ability to gradually go to the correct state.
S: Then what, as a result of acting towards them I learn who they really are?
R: Yes of course, we begin from our ego holding us on a huge mountain. And gradually through our work, through the friends and towards the whole world altogether, we are brought down gradually towards the direction where we are the lowest which is the true form and then in this way I receive from the others all of their discernments, I'm included in them and I reach the final correction. All the wars of the Moshiach, Messiah, all the problems, it's all only in a way that we're not connecting correctly or yes annulling ourselves yes or no.
S: How do I know that if there are friends that are great, those that I see that they're great is that the real picture and those that I see that they're not, it's a false picture?
R: I don't calculate in such a way, don't make those calculations, I know that I just have to be the lowest, the last one in the world. It's not exaggerating. I have to depict myself like that and it's not a problem because the Creator organizes that for us.
18. S: (49:06) This new Congress, what point will it take us to? Will it lift us to a new degree?
R: Of course, not only one degree, I want the final correction. I don't want to stop in the middle. Okay?
19. S: (49:52) When I annul myself towards the ten, what happens with my sense of self?
R: I can't say, that's something you have to say you have to feel it you have to feel it.
S: But I feel that it disappears.
R: We have to do these exercises.
20. S: (50:39) You said that I'm supposed to feel that I'm the smallest not only in the ten but in the world in general and when I imagine that I get a feeling that a child is allowed to do everything he becomes fresh and insolence and the fear disappearance is that correct
R: It's exactly opposite than what should be. Think.
21. S: (51:53) Rabash says that when a person does the work and so on and so forth the judgments, what does he mean by it? That only by the judgment can he overcome and prevail?
R: Yes.
S: Meaning that all the problems that we have today with the coronavirus it's only for us to advance.
R: Yes.
S: So what's happening?
R: I don't understand your question.
S: He says that when a person does the judgment, by the judgment the Creator becomes a greater ?
R: Yes, the Creator is growing, the Creator is a growing.
S: Because of the problems.
R: By problems.
22. S: (53:00) When I see that I'm the smallest and lowest, lowliest, what should I say?
R: I don't know what are you asking such questions I don't understand? When does it happen. Ask again.
S: If I see that I'm the lowliest and the smallest and there my prayer is useless.
R: Why is it useless? If you're asking? We see that the baby, when he cries so everybody wants to calm him down. You're just saying that. Think before you ask. Okay?
23. S: (54:02) It said that you said that we have to develop an instrument that can see through the eyes of the friends. Can you give us some kind, the means by which we can develop this instrument?
R: I can give you a very simple mean, neutralize yourself, lower yourself as much as you can towards the friends and you will start seeing through them. the small one receives through all.
24. S: (54:42) Does the serpent awaken necessarily when a person reaches its point of choice or when he's closer to it?
R: Yes.
25. S: (55:06) This instrument should turn the ten into this device through which you see spirituality. What does it mean that I see spiritually through them and what is that how is that different from what I see now?
R: I lower myself to such an extent that I have to feel them as the greatest of the generation that they are wiser, they are the greatest Kabbalists, that's how I have to see them. If I don't see it it means that I'm not lowering myself and it means that I'm not using the time correctly.
S: Now when I see, as I see that they're the greatest Kabbalists of the generations and that's it that means you see spirituality?
R: It means that in this way you are correcting your calibration of your vessels of perception.
S: But you said that you're turning them into a device through which you start seeing spirituality?
R: So let's say that by this yes, you are connecting to them in a correct way that you are Malchut towards them, are the smallest one and you're willing to serve them and do with them whatever they need just like Malchut towards the first nine.
S: When they're great what does that give what does that give? It becomes unclear how to work with it.
R: It becomes the first nine Sephirot.
26. S: (56:50) When the Creator gives the friend a picture in which he sees that everyone's great what's the best thing to do? Do something for the ten? Strengthen disseminated somehow?
R: Serve the friends. Serve the friends.
27. S: (57:24) In this example where the friends become the first 9 for me, what does it mean that I connect them and what does it mean that I communicate their request?
R: You pray for them, pray for them. You're asking from the Creator to give them what they are asking for. I'm asking for them. I'm asking for you, do it.
S: Their request?
R: Leave your wisdoms alone, you have to come on where do you get this nonsense from? If you would understand one action that we are about to do only do that that's it. That's it you're already starting to mess it up. I pay attention that you ask one thing and you mean something else, then you speak about the third thing and then you're completely confused. You ask the questions only that question, don't go sideways or whatever, not a result not nothing only this. That's how you have to learn.
28. S: (59:15) How do I turn the friends into my first 9 Sephirot?
R. There's nothing lower than Malchut.
29. S. We can continue and refresh yourselves with a song.
*Excerpt 9 Reader (1:02:47 - 1:08:16) read twice*
30. R. So questions.
31 S. (1:08:39) Why in the beginning it's written on Rosh Hashanah are terrible days, why is it written if it's meant to bring us to a special prayer?
R. I don't understand your question.
Is. It's felt that on this holiday Rosh Hashanah it's a very special holiday.
R. Why are these days called terrible days? Is that your question?
S. Why are they terrible days if they are special days?
R. That's why they are terrible days. It's a time of judgment, difficulty, tough like in a courthouse scrutinizes like in a courthouse they judge a person for what did and didn't do and it is all called terrible days, a person is up for trial, but in truth who is judging the person, he himself.
S. What is the holiday about really?
R. The holiday itself, these days are on higher degrees than regular days. The light shines more and scrutinizes you to scrutinize things you couldn't previously. Besides that the word Chag, holidays from the word, m’Chugah, circle maker because they repeat themselves. The beginning of the year and the revolution around the sun. There's a new year for the trees,the new year at Pesach, this new year.
32. S. (1:11:23) This excerpt at first reading it's not very easy. But afterwards when you observe closer you understand, well, is it possible to scrutinize and clarify what the terms he mentions here?
R. Okay let's read slowly and try and explain it.
33. Rav reading. The beginning of the year called terrible days as ARI writes, the beginning of the year is the building of the Kingdom called the quality of judgement that is why they are terrible days because Malchut is a terrible judgment. Malchut means kingship, the whole world follows her quality. Malchut is called the assembly of all Yisrael the desire of the whole world in which all 600,000 souls of Israel are included and the whole work of Rosh Hashanah. The whole work of Rosh Hashanah is to accept the burden of the Kingdom of Heaven. We have to do everything in order to correct Malchut. This is our work and this is why we pray to reign over the whole world with your glory. It's what we want that the Creator will correct the Malchut and bring Malchut, this will to receive. Now it means must Crown his Kingship, the Kingship of Heaven over us so it does not have in the form of Shekinah in the dust where the Creator is not important with its former glory, where we want to be connected specifically in the Creator. This is why in Rosh Hashanah, we pray and give glory to the people. That is that we ask, we wish to be integrated in such a Kingship in such a Malchut where the Creator is ruler. If we ask the Creator, let us feel Heaven the Creator is filling all the vessels since Rosh Hashanah is the Kingdom of Heaven. The kingdom that reaches all the way to the heavens. Heaven is Binah, Malchut is the will to receive. We want the will to receive to be in order to this quality the desire to bestow, the quality of heaven, what we discover is the opposite, that Malchut is in the opposite that the Malchut is in the dust, it's in the will to receive for itself. That's why we asked the Creator to feel the glory of Heaven, what does that mean that we can have a state of Glory which needs to be high and corrected. the Kingship of Heaven should be glory for us and since we want to ask for the glory of Heaven to be revealed over the whole world that the Creators rule, the greatness of the Creator will be revealed to all of the created beings and all of the created beings are the part of Malchut which means that the whole world will be filled with his glory. So it will be sensed the world over, all the created beings, means all the aspects of Malchut as it is written “and it will bring everything to your servants”, and this prayer applies both to the general public and to the individual. Meaning every individual and everyone together, since “man is a small world” it means he is included in the whole world meaning that each of us there's this pattern template of the whole world. At that time we ask that within our bodies there will remain no residue of the work for our own sake. Meaning that it will be “the whole earth is filled with the knowledge of the world” meaning that everyone will have this knowledge, this feeling that the Creator surrounds everything and feels everything”, in this manner all the prayers of Rosh Hashanah are general prayers. Meaning that it's not only the individual comes to it but the whole of reality, the whole of humanity, the whole world reaches a state where they discover the Creator is the general force that permeates the whole of reality.
34. S. (1:17:36) This means we have to ask for the whole world to be corrected?
R. Correct.
35.
S.
(1:17:57)
What
is
the
difference
between
Rosh
Hashanah
and
Purim?
It
sounds
like
Rosh
Hashanah
is
more
important
even
though
Purim
is
the
end
of
the
correction.
R.
In
Rosh
Hashanah
we
reach
the
point
that
we
read
that
Purim
symbolizes.
*Excerpt 10 Reader (1:18:38 - 1:20:41)*
36.R. Meaning here it's about Giving the glory of the Creator to the people, meaning let us feel your glory. According to the feeling, we will be able to carry out various actions in order to bestow to you. This is our correction. So each and every time to feel how we are advancing in the feeling of the greatness of the Creator, the glory of the Creator we don't need anything for that because that will resolve all the corrections. All the corrections are the result of that. As much as the Creator will be great in your eyes, you'll be able to carry out actions of bestowal towards him. Clear?
S: Divinity in the dust is the state that needs to proceed the glory of God?
R. Divinity in the dust is my desire which I cannot take Divinity into consideration, means that afterwards, I work making the Creator the great one.
S. How does the condition between one and the other work?
R: The two states are completely unrelated, in one state I feel myself that I am just nothing, there's nothing besides that and in the other one I want to feel that I myself am the greatest so that I can give an example and help others and this is how I am with respect to my friends.. One time I'm great and one time I'm small.
37. R: (1:22:41) Well these are the terrible days, it's always like that when people are tired there's a special kind of great heaviness in Rosh Hashanah.
38 S. (1:23:05) The subject of the greatness of the Creator is something that keeps changing so what does the Creator show us by being concealed and being revealed? What does it demand of a person to pay no heed to it or work above it?
R. The greatness of the Creator is what compels me to perform actions related to it. Meaning the greatness of the Creator compels me to act because the Creator is the greatest thing in reality and he compels me to do what I now do.
S. Do I determine it or do I feel it?
R. No you cannot feel it before you determine it and you place him as the greatest one.
S. My determination is in thought?
R: In thought exactly, If you don't do so the Creator will keep being concealed from you. If you act as though he is revealed, as though he is determining all these things for you, it means that you're doing all these things with faith above reason and then you'll gradually discover the vessels so he tries above reason and he'll get to a higher degree of faith that the reason and so on each time.
S. It's written that we ask the Creator to give us the glory of the Creator?
R: Show us his Glory yes, but we don't ask him to be revealed, only to have the feeling of his Glory.
S. What is the feeling of Glory?
R. It means that I will receive an impression of the greatness of the Creator without him showing me that he is great.
S. What does it mean to receive an impression?
R. I want to have an impression.
S. With what vessels?
R. In my vessels, like a child thinks about his father, how great his father is, does he attain exactly the greatness of his father and what it is about? No. But he has this impression.
S. A little deeper.
R. It won't help it won't help you, it can only happen if you really want it to happen and then you will develop new vessels.
S. What is ….?
R. You want the Creator to be hidden, you want him to be revealed, you want him to be great. You want him to be so great that you're willing to do anything. That's it.
S: Why do I need it?
R: You received this impression above reason, you want to have the power of faith. So that even it's above your reason where in your intellect your mind you understand that there is nothing there but would that above the intellect you say no, I do so because the Creator in my estimation and how I perceive him I see him as great. I can't explain it in a way that because you all want to hear it like it's physics, but it won't work and others want to hear it like it's religion and then also doesn't work. You want to hear it within reason and religious people want to hear it below reason and I'm telling you all that you need to accept it above reason. You have these three points and we are going for the one that is above reason.
S. How can I ask you a question that it will be accepted in the correct vessels?
R. If you have vessels you will hear and if not you won't.
S: Are these vessels the connection in the ten is that what these vessels are?
R: Yes.
39.S. (1:28:11) How do we correct this sin, how do we remain in Dvekut?
R. You do what is upon you to do and you will see how it brings you closer as much as you can every moment you need to make public the method of correction everywhere you can as much as you can to the extent that you do this dissemination inside the ten and outside the ten, to that extent the vessels that are impressed by what you are doing join you, and then in the future in the near future you'll be able to receive the feeling of the revelation of the Creator.
S. These are beautiful excerpts thank you very much to those who did the work of assembling them. It's easier during the day to get into them.
R. We'll see tomorrow morning.
40.S. (1:29:35) no translation
R: Do the same. Exactly as they say the young one does what the adult tells him to do exactly and he tries to look at the adult and tries to mimic his actions from the desire to resemble Him.
41. S. (1:30:27) This whole process of S’lichot and Rosh Hashanah symbolizes for us to transition from the present to a new degree?
R. Yes.
S. Rosh Hashanah is the revelation of new light?
R. Let's say it's the correction of the new degree but it's not yet actualization, the actualization of it. You can see according to the excerpt that we are reading now and studying there's no actual spiritual actualization in here but only about how we enter the degree, how to relate to it and so forth.
S. So what is the revelation of the new degree?
R. It's not called revelation yet.
S. All these holidays are a continuum of the same process Yom Kippur is already in the Masach of what will be revealed on Rosh Hashanah
R: Yes.
S: Sukkot is the Masach over it?
R. Yes and no, because there's a sequence of actions here as we were told today already how can you speak of Rosh Hashanah as the revelation of the name of the King and so on if so what is Purim. Purim is related to the end of correction and what is Hanukkah? It's where we reach the degree of Binah. So what is Rosh Hashanah? Rosh Hashanah is Malchut. Where we begin to rise from Malchut to Binah and then we come to the corrections of Binah, that's Hanukkah and through that we reach the complete correction which is Purim. That is Purim.
S. What happens after Purim?
R. After Purim you have a new year which starts with Pesach, from the perspective of the vessels we say that Rosh Hashanah, the new year starts with Pesach. Where we exit the will to receive, we escape Pharoah, you need to start feeling these two discernments.
42. S.(1:33:40) I hope my question is in the right place. Please get the glory of God to your people, how do I give it to the ten?
R. Reveal to us in our ten how great our ten is and how there is None else beside him. Nothing in reality. For him that is what we asked for him. That's it.
43. S. (1:34:21) The Malchut and something, the correction, is it connected to shame?
R. Yes to begin with Malchut is only corrected with a feeling of shame but the shame takes on and upgrades each time. Because ultimately what does Malchut feel, shame, shame because it's incapable of performing actions in order to bestow upon the Creator because the Creator created all the systems necessary to receive and enjoy and he cannot do the same for the Creator. So the relationship between the guest and the host brings shame to the guest and then we start this whole revelation. That we learn.
S. How can we lower it to the ten?
R. Inside the ten you need to discuss this, and to try to understand how we can overcome the shame. Let's say we are ashamed of the Creator. So what do we do? How are we at? Discuss it together and you'll see that it comes closer to your understanding.
44. R. (1:36:05) Continuing what you spoke earlier about the holiday, why do we celebrate Rosh Hashanah twice? There is Rosh Hashanah A&B?
R. That is not for now those are things which we will discuss later. We talked about it a lot.
45. S. ((1:36:38) Also about the correction, does it happen in Rosh Hashanah or in Pesach?
R. In every holiday we have the beginning of the corrections, the middle of the correction and the end. To see these things and to look at them a bit more generally way a bit more seriously what you want to attach to such tiny things regarding when to start where the end correction. It's all one big lump of corrections of thoughts, intentions in the general vessel which the Creator deliberately filled up with light and shattered meaning He made the Kli receive delight in order to receive and then he continues to correct the vessel gradually so that it is in order to bestow, and so on.
S. I cannot achieve the connection that you demand in us . Perhaps you can reveal to us what exercises you made with your friends and your ten which rewarded you with bestowal?
R. There is no secret here you need to perform all these exercises with the ten and to ask the Creator to help you do it all correctly. There is nothing else besides. Me, the group and the Creator, the Creator is off to one side and we keep asking Him to give us the ability to be connected so that we are all within the ten, and then the moment we are annulled within the ten we begin to feel the one who grows within the ten. We began to feel the Creator. Give the glory of God to your people where that is. We give him space and there He is revealed.
46. S. (1:39:26) The prayers of Rosh Hashanah give the glory to your people and rule the world with your honor, is that work is that prayer that comes out beyond the borders of the time?
R. Know everything starts and ends within the ten. Even though now we speak as though I am a ten and I need to come out of my ten to other tens to the whole of humanity, truth be told that's not how it works. It works in such a way where inside my own ten I began to see how everyone comes together inside my ten, and other than my ten is nothing. All of reality ultimately is integrated into my ten alone.
47.S.(1:41:04) How can we increase the desire and overcome the indifference?
R. Only through each one does one love his friend, each one scrutinizes the relationship between us to the point that each one is envious of the other, envy. We all need to share with each other how great we are, and then through that the friends will be jealous and will want to also become great, so we will all advance. This is the essence of each one helping his friend. Is that it?
S. When you see a serpent the first desire is to run away. How do you catch it by the tail?
R. It is true that we fear the serpent. However, in spirituality the serpent is wise, he is close to the person, he is inside the person as his will to receive, and we're not afraid of the serpent. The other way around, the spiritual serpent is beloved by us and very dear to us, and it takes a long time until we begin to understand that this serpent that we see within us is not a serpent for us. We love it, don't I love my will to receive? It gives me all the flavors in life, it gives me all sorts of
fulfillment in my will to receive, food, sex, money, honor, respect, knowledge, it all comes to me from the will to receive and he is entirely in order to receive and that's why He is the serpent and I don't determine that he is this, and I actually feel that He helps me live and he says he loves me, gives me all kinds of temptations and through it I enjoy life. If the serpent were gone for me, I would die because I'm not capable of living without pleasure, and that's why I greatly respect the serpent and very much wanted to stay. It's just that later I want to change my attitude towards it, my attitude towards it and in that way, I come to the correction.
S. When you feel that the Creator is so great does it neutralize the destructive ego?
R. No, that comes later when you ask for connections, then such a feeling comes to us, that the Creator is great, that he reigns and that helps me rise above the ego. But it's not that the ego is neutralized, the ego remains, the will to receive remains, but it works as the last line. Is that it?
48. S. (1:45:10) If from the first true connection with a friend will it be a new degree or is it every time until the final correction we will connect and disconnect?
R. Yes of course exactly so. Connect and disconnect with every time we connect, we connect with a tighter bond and every time we disconnect, we disconnect and reach greater hatred as the students of Rabbi Shimon wanted to kill each other during the time of disconnection and on the other hand and they connected, then they would connect more tightly together.
49. S. (1:46:10) What is the purpose that the corporeality takes up most of the time of our day instead of spiritual work?
R. That's what you are determining. it's you who defines and crowns it so.
S. How can I change my perception?
R. Through importance, the importance of the spiritual wok that you receive from the friend.
S. Thank you, love.
50. S. (1:47:00) He writes that at the end of the excerpt and that everything which was lacking is feel his importance and greatness and you just told me that importance is what you get from the friends. How is this knowledge to be put into our feelings?
R. Through envy. I see how my friend is immersed in his engagement and tries to understand, to learn, to feel, to make public and to advertise everything in our spiritual work and that's when I become envious, and the envy is very effective in raising a person to spirituality.
S. But usually when the envy awakens, I want to hurt the friend. I don't want to feel the importance of greatness at the Creator.
R. Because you don't understand that you can profit from it. If you envy him it will promote you toward spirituality - that's preferable. So it's worthwhile for you, it’s preferable for you to pay the friend so that he acts as though he is great in front of you so that you envy him and grow as well. Or is it better for you to hurt him so that you don't get such an example? He dies and you will die, which one is preferable? That's why I want to be amongst great friends who also act out their greatness and through them thanks to them I can grow, and it's not that I put myself in kindergarten and then I'm calm because they're all little and I'm there among them, I also won't grow there's no one to take an example from there's no one to envy. Clear?
S. So with the envy until we don't reach love to the friends we constantly have to remain above reason in prayer?
R. Yes exactly. I'm sorry but with that I will finish. Gilad you finish the lesson. There are things to do later. Thank you everyone and we'll see you tomorrow morning All the best.