Morning Lesson February 24, 2022 Transcription

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

Part 1:

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #10

1.Rav’s Introduction: We continue with this introduction. It needs to organize for us the way we look at creation, at ourselves, what's happening with us and how the Creator is doing it. On the one hand it says that we are constantly under the grace of the Creator the Hassadim of the Creator that he fills all of reality with it and of course he does everything, he organizes all of the moments of our existence from the end of correction. He makes all of those moments aimed at the goal correctly but together with that we need to participate in it. We need to accept it that first of all, that everything is in His good mercy, that the Creator is giving each one of us and all of us together, states.

That each moment of our lives, in our existence, He does it from the most correct possible point. There is no correct or incorrect for Him, but it is the true point. Whereby each person, each creature needs to be in order to advance himself to move towards the goal, towards his end of correction. Hence we have to accept the whole world as Hassadim, and to the extent that we approach it and we accept it as entirely Hassadim and we want ourselves also to be in Hassadim, to be in bestowal, then we begin to see that the entire world is good. This is the first stage that we need to enter and advance.

Item 10 (02:57)

2. R. (04:46) Meaning we are in that light that perfect complete state. There is no difference between all of the states, from the perspective of the Creator, except we need to get used to the state we are in and gradually advance towards it and reveal it and accordingly we are called wicked, when we don't want to reveal it or we are somehow moving towards it, and when we begin to reveal it, accordingly we can call ourselves righteous, Tzaddikim, the ones who justify the actions of the Creator on us and that is our path. Ultimately we are advancing on a fairly clear path. Some of the path is concealed and in it we make mistakes. We are capable of thinking that the governance of the Creator is not to our benefit, is it even there?

It's concealed from us, so maybe he's not there at all. Sometimes we think one way and sometimes we think another way, we forget about it, it's not inside a person's brain and heart and that's why we disconnect from the Creator’s providence. This is done on purpose. There's this game that he's playing with us so we would work on raising our sensitivity towards Him and discover, as much as possible, each one and everyone together, in these mutual actions that the Creator is present as the good that does good each moment in our lives and a person should not say that the Creator is leaving Him or He doesn't relate to him the way he needs to relate to him, but it all depends on how correctly a person holds himself, aims himself, above all the problems, sufferings, confusing thoughts and so on and so forth. It all depends only on the extent in which a person takes advantage of the opportunities to grow stronger in what we call faith in the Creator. Faith in the Creator meaning, even though I can't feel it with all my senses, I behave as if the Creator is the good that does good and I am inside his attitude towards me.

He says there will be light for this world and light in the next world, meaning there are two parts along the way here, one part where we have to engage in believing and relating to things above what we see and what we feel, this is called above reason, where we have to engage in Torah and Mitzvot where everything that the Creator relates to us in order to rise above how we feel, from his attitude. Not his attitude that is not felt yet but the world's attitude. So eventually through our efforts, we bring ourselves closer to it, we draw the upper light to us, and we come to a place where our desires undergo this refinement process. This path is called the path of Torah, and in this way we refine ourselves and we come to a state where everything opens up. Everything is clear because we opened up our own vessels, senses, feelings and thoughts and then as it's written, you shall see your world in your life.

3. S. (09:50) Why do we need this game as if the perfect state exists already?

R. It exists except not in my senses. But that state in and of itself exists.

S. Why is it not enough for the created being to ask for the perfect state. Why do we need to imagine as if the state exists or already as if I'm in it even though I'm not in it. Why is it not enough to just ask for it? That I need it, that this is the truth according to my feeling?

R. Because then he accepts that everything depends on his vessels other than finding his vessels and feeling the truth that he is in the world of Ein Sof. Other than that there is nothing else to do, only to ask for the Creator to remove this concealment from his senses. Other than this personal concealment, that exists for him, there is nothing else. The world is in the form of Ein Sof. Except we are in a state, an individual state of each and every one, where we cannot see our world in the corrected state, the ideal state, and for that we need to ask for corrections. To ask for corrections we need to understand that we're not asking for the Creator to open up the good enlightened world for us, the infinite world, rather we need to ask for corrections. So by that we discover how opposite we are from the Creator according to our qualities and accordingly we're asking to be in equivalence of form. We're asking for adhesion and that's what is important for us and the important thing for us needs to be not that we can somehow reach the good feeling, but rather that we'll be able to be in adhesion with the Creator, or using more precise language, that we want to give contentment to the Creator through that.

S. How is it possible to both feel the situation exists already and also ask for it?

R. It exists but the Creator is the good that does good he doesn't change his ways God forbid. The Creator fills all of reality. The upper light, the good who does good, He fills all of reality but He always has a certain level of concealment towards us, towards all of us and relative to each and every one of us so we would discover Him. Make a discovery from the concealment otherwise we won't be able to reveal anything. We must reveal the advantage of light over darkness. Good over evil or we'll never have that sensation. If we perceive only light all the time, only good, we would feel nothing. Just like we would feel nothing if we only accepted evil without even a little bit of good. So creation starts from two opposing forces who are in a certain contact with each other and according to the degree of this connection between two opposing forces, there we find the feeling of the created being on all levels: still, vegetative, animate, speaking angels, all the forces. Whatever we can identify, we can identify something that exists only as the result of two opposing forces either inside the thing itself or when one force exists in us and the other exists outside of us but whatever we see here we can always identify two elements.

4. S. (14:45) You just explained that if we always feel good we will not notice or detect this light so what is this light that the book talks about? What is the light that we can't detect?

R. What is the upper light? I cannot tell you. Just like with everything that you've never felt before. I can only say that we are built in such a way, that everything that exists in the light, we should accept as something good and pleasant. It's the light of feeling in your senses, emotional senses in the heart and it's also the light of fulfilling the vessels in the brain. We need to develop them so we will bring them closer to the creator. Meaning it doesn't matter how many vessels each one has, emotional, intellectual, if he aims them in the right direction towards the Creator by that he comes to a state where he begins to understand the meaning of the advantage of light from darkness.

S. In what way will we discern the relation of this light to us?

R. In what way, I can't say. Each time differently, it comes to us through the brain and through the heart but to the extent that we wish to connect through the ten we will begin to understand sooner the attitude of the Creator towards us. This comes after a while, not right away, it could be a long time where we nevertheless direct ourselves at the Creator through the ten. Then awakens in us a sense, only in this way we can locate and detect the upper force that exists and influences us from above. You discover it from the deficiency towards that force and also when we say it’s like when we search for something in this world and we search for something in the computer, you can't find it and you can't find it and only after you arrange a few things together, a few codes and programs, languages, all kinds of things, then you begin to understand what you were trying to attain. That's the beginning of the attainment. We will come to it. A bit of patience, each one will have to search for it within because the language that you speak to the Creator is your own individual language, the language of feeling, each one has his own language.

5. S. (19:37) Are the upper light and the Creator the same thing?

R. The Creator is the source, the upper light is what comes to us from Him. We call his influence on us light and the source of this fight we call Creator. Ultimately through these lights, in our equivalence towards Him, with this attitude, we can depict who the Creator is. The Creator is the source of the light.

6. S. (20:25) How can we see that everything is in good mercies?

R. Kabbalists recommend for us to bless over the bad as over the good. We need to see in the Creator's attitude, meaning in our entire life, whatever may be, we should see only good things. This is a must. Could be the most horrific things possible nevertheless you need to see it as good. Even when a sharp blade rests on a person's neck you should not despair of the mercies, he has to see that these things are also mercies, Hassadim, and the good things that come to him from the Creator to such an extent.

S. And if I see an opposite world, a world of suffering and torment?

R. Then pray to see it in the right way.

S What do I expect, what do I want to see?

R. You expect to see all the worst possible things make up the best possible world. Since this might connect in such a way, this puzzle, where there is no bad in the world and you won't be able to say anything to the Creator, not even about a single crumb of creation, you won't be able to complain about that.

S. What is good mercy? What does it mean good mercy?

R. It is all in a good form. Not that you say, oh I guess something good will come out of it, rather you discover that it is good in its essence and there was no hint of evil in anything.

7. S. (22:50) How can a ten make the friends feel confident that we are indeed advancing every moment towards the perfect state?

R. At least the way I'm speaking about it right. The ten can influence the friends so much more than my words.

S. Can we feel, as a result of the work in the ten, can we feel the goal?

R. To feel is something else, we're talking about giving each and every friend the correct view of what is happening and then in his internal attitude towards what is happening on the outside, he changes his attitude. He doesn't change reality, his attitude changes and gradually by truly approaching the Creator, he also changes reality until he comes to a world that is all good.

8. S. (24:05) Why do we need to change our vision?

R. We don't have to change anything, we need only to lower the egoistic disturbance that exists upon us and see the world correctly. That it was created only using the good force and the whole world is good.

S. What for, what's the purpose? Why do we need it?

R. We need it, first of all in order not to blame the Creator and condemn Him and slander Him, on the one hand; On the other hand, that, according to his plan, we will come to a complete perfect feeling of the true reality where all of our senses are filled with the upper light.

9. S. (25:25) It says the light that was created on the first day emerged in all of its perfection which also contains this world with utter pleasantness and gentleness. What does it mean this world with utter pleasantness and gentleness?

R. That we see all of reality that includes everything that's happening to us here and now, in a complete, perfect way, the best possible way, such that there's nothing to add to it rather everything is in complete good.

10. S. (26:16) If the light has no form does it mean that the darkness is the form of the light and everything depends on the eyes of the beholder?

R. Correct, true.

11. S. (26:28) Can it be said that bestowal is the light but it's born out of the darkness? What does the darkness represent?

R. The light wasn't born out of darkness but rather darkness is creation. It did not exist there before that's why it says, He forms light and creates darkness; meaning, he creates it out of nothing. We'll talk about it.

12. S. (27:00) if a person thinks that the Creator is very good to him and kind to him can it be that a person is miss leading himself?

R. We need to always yearn to see life as good and not blame the Creator only ourselves. When we see flaws in what's happening because we are making this world so bad. We need to understand that this was done deliberately to our senses and brains so we would correct them. Correct them, correct our attitude towards them. But when we come to the correction, in the beginning, we have to justify the Creator. He's good who does good, created everything for the good and there are things He created not in the good way so we would correct them. Just like we give a toy and certain games to children and in such a way we do come to the good.

13. S. (28:34) How can we bless the Creator for the bad as for the good without expressing a deficiency to yearn for the good?

R. Specifically like that. We express our deficiency to aspire to the good because I wish to see all the actions of the Creator, which are the acts of Creation in a good way. So the fact that I cannot see it in a good way, I ascribe it to me and I ask Him to help me see it all as good.

14. S. (29:20) If I see the bad as good does it not take away my deficiency to aspire for the good?

R. No. By that I do not erase the difference between good and evil, rather I try to bring all the evil towards the good, by that I wish to justify the Creator for creating me. All of life is a good life, all of creation is a good creation, and only I, my egoistic vision, I see everything as bad and in correcting my bad I'll see it as good. Meaning, this entire correction is on me since if I correct myself, I want to correct myself, I feel the difference between the good life and the bad life, the evil world and the good world, the evil Creator and the good Creator and in the gap between them I attain the depth of creation, all the good.

15. S. (30:33) How can we know what corrections we should ask from the Creator in order to come to the next world quickly?

R. Only connection between us. To the extent we connect between us, we adapt ourselves to the Creator, we are as one and he is as one. As it's written, one receives one and then we reveal the correction, the corrected state.

Item 11 (31:28) Twice

16. R. (34:03) Meaning to come to Lishma, so all of us, each of us individually and all of us together will be in bestowal. Only to care about bestowal, like the Creator, and only this will be our problem, our concern, our work. That we can do it not through the penance where we seemingly used to do it but rather through the light of Torah. Meaning, we can draw a certain upper force to influence us and give us an opportunity to reach bestowal above our inclination to receive each time according to our nature. So here they are completely changing the way we develop. Instead of putting themselves through penance, we can use a certain upper force that will influence us and correct us as if, a special something, like an excellent trick that we have. When was it done? It was done later.

Not during the time of the sages of the Mishnah but during the stages of the Talmud. So up to a certain time one could correct himself by entering into penance and not letting himself enjoy anything, that was his attitude towards correction and later they said no, there's another opportunity to do it. Not through penance but by performing certain special actions, study, being in a group, intention, intention to extend the upper force. You wish to come closer to it and this will influence you and change your intentions. Where does that come from? It comes from the development of the soul. The upper light that influenced in such a way that the souls could start by being closer between one another and then move closer, connect, unite and by that, invite the reforming light. Awaken the upper force, awaken the Creator, with a more beneficial way and this light that influences them, it already influences them in such a way that it corrects them, the ego in them, in a more effective way, more beneficial and that's how they move towards correction.

17. S. (37:47) By which actions in the ten can we open up our vessel for the light more more?

R. According to what's written, what is in the wisdom of Kabbalah? It explains to us the structure of reality and after that it explains how we can awaken this structure by approaching this reality. That's what we're learning about. That's it and in all the writings of Kabbalists you find only two things, how we are made, how we are built and how can we approach correction? There's nothing else to discuss. This is practically, simply.

S. But specific actions, what are they? Do we need a specific subjugation in the ten, between us?

R. We need to do all the actions that bring us gradually to connection, just as it was in the vessel before the shattering. The vessel of Adam HaRishon before it's shattering. It was like a ball like a sphere where we are all holding one another in it but this desire was whole from the point of view of the Creator. Then it was shattered and we have to put this Lego back together in such a way as it was before the shattering before the forces of Separation entered it. So that's what we're learning about, this is already the correction. So we are learning about the system, how it shattered, what state it is now in, after the shattering and what we should do because we are parts of the shattering. What should we do in order to bring about the gathering, the assembling of all these pieces, until they gather in their final form which is the end of correction, that's it.

S. I also want to ask about the perception of the light, sometimes light can be perceived as joy but sometimes it seems that this light is torturing our vessel and we are having outbursts of anger and outbursts of joy, outbursts of any emotion from that vessel and it seems to be torture from the light on us.

R. This we will discover and talk about at later stages, how the light is perceived in us. It all depends on our feelings, on our preparation of the vessels. There is no light in and of itself the light is a feeling in the vessels.

18. S. (41:27) If I disconnect from history I see that Baal HaSulam is, as if, trying to tell us that there is a time where I don't know how to correctly use the reforming light and this is the time with all the life of torments. What does it mean that I just came to Kabbalah and I don't know how to properly use the method?

R. A person lives this way. It's the animate level, the level of a beast and a person is still not regarded as a human being. When is he called a human being, Adam? When a desire for the Creator begins to awaken in him and even that's not certain because the desire for the creator is because he wants to know, he wants to satisfy himself. It's still not an actual desire for the Creator, it is a desire to satisfy himself but gradually by being in a group, and to the extent that he understands that there is a process here and a purpose, a new purpose, then he begins to advance towards it.

He begins to understand that above and beyond feeling good every moment, which is the beast that wants that, so he needs also to understand what the human in him wants; meaning, to attain the Creator, and attaining Him, he learns and begins to understand more and more through the lights that operate on him, that attaining the Creator is in order to be similar to Him and he is opposite from Him etc. This is how he advanced. There are many stages here already which are unpleasant and they repel us and a person begins to feel that there are two opposite forms within him, the man and the beast and how he needs to organize them so that the beast gets what it needs and not more, only in order to live and this is what they meant by eating a piece of bread with salt and a glass of water and sleeping on the ground and not more than that. But that's on the one hand, on the other hand, the important thing is to give everything to the upper force, to attainment of the Creator, to correct the vessels, the intentions. This is already man's work.

19. S. (44:28) Can you say that everything we need in the work is annulment in the ten? Is this the only suffering?

R. Yes, yes.

20. S. (44:48) What's the difference between the sages of the Mishnah and sages of the Talmud? What's the difference between the two?

R. These are periods in the development of the group that came out of Babylon and took upon itself the motto love your friend as yourself, love your neighbor as yourself and it got organized as directed towards the upper force, the Creator, which is why it is called Yashar Kel, straight to the Creator, Israel. That group continues, that's the difference. So there was a time called Mishnah, after which came a different period called Talmud. Meaning people developed and started relating more accurately to their spiritual work. This is why they found in their development, that it's a process that the group goes through. They saw and discovered that instead of external actions, there are more internal actions and intentions which can influence more effectively. This is why they said that instead of doing things in this world, the important thing is to be in the intention and the intention corrects more.

Item 12 (47:16)

21. R. (48:39) Meaning, we have such people, we saw them and regrettably they also left the study. They thought, okay I checked myself and maybe for a few years I've had enough, I'm leaving. I thought that by this I would have achieved something and I don't see any good sign, and then they quit and they just quit altogether. This is called being in such actions in Lo Lishma which did not then bring them to Lishma, to in order to bestow and then they couldn't discover the Creator according to their intentions.

Reader continues (49:35): “Nevertheless our sages permitted…”

22. R. (49:48) Meaning there is no choice. Even though you are in some states and you don't see the good sign you have to continue because there is no other way in nature, in creation, by which you can go and search for another method. There is none of it, this is why this is the only thing that is before you.

Reader continues (50:26): “However there is no doubt……”

23. R. (51:34) Yes. In other words there is no choice. We can't get up, or you can get up and leave. just live on the animate level without any help of achieving the human level, the revelation of the Creator and equivalence of form with Him. This Is How They continue, because only through the great work, the great trouble, do we come to the meaning of life.

24. S. (52:16) The question is do we need to invest in efforts to bring people who left the study back into the study and maintain connection with them?

R. They need to know that we are willing to take them back because they still can't run away from the process that everyone goes through. They can't run away from it and if they left for a few years, then they can still come back even in this life, if not, then they will come later too, it doesn't matter. No one completely escapes it because the purpose of creation has to happen in all of us.

25. S. (53:17) Why are we asking for world peace? Why are we asking for the wars to end? Shouldn't we see it as something that is doing good?

R. We ask for world peace, correct, which contains within it all the problems that each one has and all the nations have and everyone together and it all depends on the correction of the ego within people and if we ask as much as we can ask and pray more and more, then we turn ourselves into a conduit, a pipeline where from the Creator, through this conduit, this light influences all of humanity and brings them to better states. The Creator, for his part, awakens all of humanity and each one in such a way that he will need correction more and more. Correction and bestowal from above. In this way we are in partnership with the Creator, he seemingly awakens the bad and we have to ask of Him for the good.

26. S. (54:48) We need to see everything as good. What's the difference between seeing and feeling?

R. It's the same.

27. (55:08) What practical actions by me and my friends can you do when the sword lays on my neck?

R. Pray.

28. (55:20) What's the difference between the sages of Talmud and the sages of the Mishnah?

R. It is two periods, first the stages of Mishnah who worked according to the corporeal states as much as possible in correcting themselves and then the sages of the Talmud who added the reforming light because they were already at a higher level of coarseness and understood that through physical restraints, limitations, and also by giving to each other you can't correct reality. That you need the upper force here.

29. S. (56:13) How exactly do the sages make things easier for us? The intention is harder to apply than penance and corporeal commandments.

R. But it corrects us more effectively and when our will to receive grows, it becomes more and more difficult for us to perform actions and we are closer to intentions. Look at how the whole world is developing, more and more towards operations that we do with our minds not with our hands. We are coming to work more subtly with more subtlety

30. S. (57:00) I heard from you once that first we have to reach Lo Lishma, so how do we come to Lo Lishma?

R. That's still ahead of us. We will talk about it. Lo Lishma means that what we are trying to do, we do, but we still haven't received from above forces that will help us work in order to bestow. Then our intention is called Lo Lishma, not for her sake, not really in order to bestow.

31. S. (57:52) How does the righteous behave when he receives intolerable pain and suffering?

R. He should try to understand and feel that what he receives is from the Creator in order to correct the situation even though he doesn't feel the connection between his suffering and what he needs to correct. Even though he doesn't know exactly what he needs to correct, because he might find out that he needs to correct something corporeal, when in fact, that correction should be in something else.

32. S. (58:57) In Item 12 he writes, this is so because the light in the Torah shines only to those with faith. Moreover, the measure of that light is, as the measure of the force of one’s faith. What kind of faith is he talking about before the light shines to a person?

R. You're right, you're right. We will soon come to it. The important thing for us is truly to come to faith.

33. S. (59:39) What is the minimum condition for the light to work on the person? It’s not clear from what we are reading

R. To the extent that he connects to the friends and to the extent that he is devoted to it.

S. How can we explain that there is a force that works on a person, light that works on him? What is the basic assumption here, that there is such a thing?

R. The basic assumption is what is written.

S. What is written?

R. Read what is written, I don't understand your question, what do you want from me?

S. I don’t understand. What is the reforming light that corrects a person? What is this thing?

R. There is such a thing that if we are immersed in our desire, together, to one source even though we don't know the source but we are trying to be together and turn to it according to what is written in the books then we are directed to that same source. Where is that source? We don’t know. What is that source that we should come to? We don't know but there is faith in the sages and we follow it and awaken the source and that source influences us. What do you want me to do, switch on the light and tell you this is the source?

S. So the basic assumption is that there is a source?

R. Of course.

S. That there is a Creator, that is the assumption from which all corrections come?

R. Yes.

34. S. (01:01:20) If a person works in sales, how can he divide the time correctly between where he earns his money and here?

R. That's irrelevant to what we are learning now, don't bring your whole life into it now. This is irrelevant, how to divide his time and his business, there is no such thing. There are thousands of questions about this that are unrelated to this. Here you are learning rules, general rules. Afterwards it will be clear to you according to these rules. So first you should learn and then it'll be clearer to him how he should divide his engagements. What is for business, what is for the family, and what is for the study.

35. S. (01:02:37) It says that he regrets all his exertions, because he tormented himself in the beginning. What does a person do?

R. When he forces himself to study and participate in the group and then he sees that it doesn’t help him. So he quits and curses the group and me, if it's our group, and everyone. Why he wasted his time and didn't in the meantime, didn't develop his business career in his corporeal engagements. That's it. We see that this too happens.

36. S. (01:03:25) If I can justify the actions of the Creator towards my suffering but I cannot justify the Creator when I see suffering in a friend, how do I reach the right intention?

R. The advice for getting the right intention is to be patient and work together with us on the introduction and not ask, now, in the beginning of the scrutiny, things that we still cannot scrutinize because we still need a lot more information.

37. S. (01:04:20) Why do they give Kabbalists knowledge about future states? It works as a motivation for the will to receive. We need to work without a reward and receive joy just for the work itself but because of the knowledge about the future state, the will to receive begins to tarnish the state, and I'm afraid of losing the goal

R. When a person is made to think, understand, even the most bizarre things, it's all in order to learn how to work things out with the Creator. So that in every situation he is in, he will find some closeness to the Creator so he will organize, arrange, his relationship with him so even if there are many disturbances, problems, many complaints and grievances he will still be above them in connection with the Creator.

Item #13 (01:05:23)

38. R. (01:07:07) In other words, there are two ways here: either we walk on the same path as the rest of the world and tend only to our corporeality and as long as our beast lives we are regarded as living, or we try while our beast lives to rise above it and acquire the spiritual life and now all of us have an opportunity to achieve this. So those who want to do it have to understand that only through connection in the group and learning how we approach the Creator, bestowal, can we do this. Okay?

39. S. (01:07:55) If the concealment state is different for each person, should these stages be discussed in the ten or should we wait from the revelation of the concealment?

R. No, no, no. We shouldn't discuss the states of concealment, or character, we shouldn’t discuss it because each one has a different character, nature in the concealment, a different form, and you don't know because you too are in concealment so you don't know how to talk about the concealment. So this is not for now. At the time of concealment we don't talk about it. We talk, soon we will learn it, about how we come out of the concealment and constantly yearn for the revelation, for rising above the concealment. We respect the concealment because it brings us a new desire to receive and each time we have to rise above it. So, as to come to a greater, more important spiritual degree. So the concealment comes in order to awaken us for an Ascend. This is called Help made against him.

Item #14 (01:09:49)

40. R. (01:12:00) In other words, all in all we see that a person who exerts himself in bringing himself into spirituality, we see the level of his faith, right?

41. S. (01:12:15) We start in Lo Lishma but one does not reach it but what exactly is this objective that will make the difference, that he will reach it?

R. The goal of a person who is not in Lishma is a worldly goal, to achieve abundance, to have a good life in this world and the goal of a person who is going towards Lishma, he wants to come to an act of bestowal which is about himself, above his own nature. Meaning, whatever he has in his feelings, in his intellect, he wants to rise above it and be adhered to the Creator despite all the disturbances he has in this.

S. Does he know this from the beginning?

R. He doesn't know it in the beginning. He begins with small things. The Creator brings him bigger and bigger, more difficult problems and on top of these problems he connects to the Creator nevertheless and he wants to believe that the Creator is good and does good. That it is for his benefit, for his sake that the Creator behaves this way. That's it, this is how it works. In other words everything that the Creator does with the person and to the extent that he afflicts him and it pains him, by this he shows how much he wants to bring the person closer to him. He gives the person a chance to come closer to him.

42. S. (01:14:56) We say that faith is the force of bestowal and here in the excerpt it looks like regular faith, whether he will return his loan or not.

R. He gives you an example.

S. How is this example connected to bestowal? It sounds egoistic, I give him money only if I believe that he will pay it back.

R. Yes, and how is it in spirituality? To the extent that you have the force of faith, to that extent you accept these things as if you’ve received..

43. S. (01:15:41) What is the difference between Lishma and faith in the Creator?

R. Faith is the force of bestowal received from above. It is not that it is in the person, this faith. It is not inside a person but rather he gets it from above, to the extent that he annuls himself he is incapable of annulling himself and he's asking the Creator to bring him this force from above and then he receives the force of faith. It is a force that can stand above the will to receive, his nature. That is called the force of faith and in this it is considered that he is in Lishma. Meaning to perform actions in order to bestow. Meaning not for himself but rather in feeling the other the desire of the other and the fulfillment of the other. That is called the force of Bina, the force of faith.

44. S. (01:17:04) If Lo Lishma is ahead of us, then what are we doing now in order to bestow?

R. What we are doing to bestow, is the connection between us, as much as possible, and if we see in the connection between us that we cannot reach something. We still have something to add but we are incapable so we are praying. In this, we already have a connection with the Creator. By that he bestows force upon us, and bit by bit we acquire the force of faith. The force of faith is a force of bestowal.

45. S. (01:17:56) Can we reach Lishma in the ten?

R. Continue and bit by bit they will come to the stage where they will see that they're equalizing, they will know how much they are equalizing. Each one is in different states in respect to these states because they are not well defined in us. We will get that, we will come to that.

Item #15 three times (01:18:43)

46. S. (01:23:05) What is the connection between faith and craftsmanship?

R. Faith is the light of Hassadim, it’s a light that appears on a vessel that doesn't want to receive for itself, that is restricted. This is considering Hassadim, Hesed, Mercy. And, all the spiritual actions should be first up until the degree of Hesed when I don't want to receive anything for myself, not caring about myself seemingly. Meaning I do care but I above this cares, nothing is gone, I'm above my coarseness and besides that, later, I can steal acquire qualities of receiving in order to bestow; that when I receive I receive in a corrected vessel by the light of Bina, in the force of bestowal when I do that only in order to bestow. Only in order to bestow. This is basically the corrections we have to do, two stages we have; from the state of this world to rise to the degree of Bina to the degree of Hafetz Hesed, covered mercy, when we don't want to receive anything for ourselves and later even we will receive alien desires, desires from others we can use them as if those are our desires, about our ego; that’s already called ‘to receive in order to bestow’. And, our Hassadim, our mercy will be ‘revealed mercy’ to the extent that what it's included in an alien deficiency, we can fill it in faith above reason and that is called ‘to receive in order to bestow’. In order to do that we have to also activate our vessels in order to fill those alien vessels and in this way we can also use our vessels.

47. S. (01:26:08) In the article it says: Why do you need the day of the Lord, one must make his faith complete. I'm curious about that, so there is no limitation on faith and we can demand for the force of faith each and every day, each and every moment we can demand to be in faith to the Creator. But when we come to the revelation of the Creator I cannot always demand revelation because I can fall to my will to receive, to my vessels of reception, is this true?

R. However, before you come to a state of receiving you have to acquire a force in order to bestow. That's why here you have work, to rise above your own will to receive that's called, to perform the first restriction, and then later to incorporate in the desire to receive for others, to accept their will to receive as if it's yours, entirely, to care about it. Then, you can activate your forces and ask the Creator how to fulfill the desire of a friend, the desire of others or the Creator's desire. That's all. This is what we are doing. This is the way we learn that all the Partzufim in the study of Ten Sefirot acts.

S. So, everything starts from that i don't want anything from myself.

R. Yes.

S. And, when I say this I'm the happiest person in the world. I'm the happiest because I don't want anything for myself, I have no pain when I don't want anything for myself.

R. Are you doing this to have no pain or do you want to resemble the Creator, to come closer to the Creator? Answer us. It’s clear, it's clear, It is okay. We will scrutinize that in the future. But you have a very nice point. It is true from which you can really come to the source.

48. S. (01:29:11) Could you please tell me, it is written here: Until he knows from his soul that he has acquired faith from the Creator….?

R. …When he feels that he really doesn't want anything for himself and only the importance of bestowal to others and to the Creator is what concerns him. Then, he starts from here on to work already with the force of reception, meaning to receive in order to bestow to others, this way; from himself outwards and by that he works like the Creator. Only the Creator has no one to receive from, He Himself is the source of the abundance, and the person receives from the Creator and spreads it to others and by that he resembles that Creator. To the extent that he works in that, it turns out that he starts knowing the Creator, understanding the Creator, feeling the Creator because he's doing the same action as the Creator.

S. So I have a few questions about if possible. If we want the thought of creation to take place for it to be like He thought about it in advance, if we want to hasten time in advance maximally, it is not important what it feels good or bad. Meaning if for us our central goal is for His plan to be realized and to be as He wants. So the question is why even ask for something? If the Creator let's say He wanted to shake humanity to correct people, to awaken them, do we need to ask for the force to handle it instead of asking for peace?

R. We have to ask the Creator only for connection to Him and adhesion because these cover all the problems. By that we will certainly correct all crimes and all causes for old bad things. All we need to ask for is connection between us and connection with the Creator, to bring everything back to one place, one desire, adhesion. With this we are centrally going to do good things for everyone. It is not that now we are about to interpret what is good or what is bad, to all kinds of nations or countries, no. What is important for us is connection, for everyone and with the Creator. Connection with everyone and with the Creator in mutual bestowal.

S. When a person discovers that all the creator gives him is only good, and for the good and for correction, meaning he has no doubt and the person understands that and that remains forever. What does it add to the prayer?

R. If the person is in adhesion with the Creator he becomes an Inseparable part of Him and he acts with Him in the correction of creation. That’s how more and more parts from the will to receive join the Creator working in order to bestow and they become the conduit between the Creator and the corrupt will to receive and that's how they act more and more and then the corrupt will to receive is being corrected.

49. S. (01:33:53) To work in Lo Lishma in the Torah the meaning is that I am learning, even if now I'm doing the intentions to give but I am aware that I'm not capable of doing that?

R. It doesn't matter but you are attracted to it, you are drawn to do it. We should perform actions as if we are in bestowal. Like little children playing with all kinds of toys or games as if we were doing it. That's it, pretend and don't worry it will affect you, because you are also with your friends and each one of them is trying to do these actions. These actions affect others and we are in a big group, it’s a world world group so each one as much as he tries to bestow this way, in something it affects everyone. That is why there is a real big, strong place that works on everyone. That's why we have a big hope that even with such quantities, specifically by these quantities we rise to a state where we can feel the Creator and the creation, and everything that happens in all of creation and all the worlds. We will see and discover everything.

S. (01:35:55) It is written in the text that in order to be in Lo Lishma we need to attain faith. What is the meaning of attaining complete faith and how can we help each other in the ten to attain it?

R. Just faith is the light of Hassadim, when I don't want to receive anything in the state where I'm in. Complete faith is called that inside the light of Hassadim there is also an illumination of Hochma, that besides the fact that I don't want to receive anything I also want to bestow. When I pass through me the desire to receive from others; I receive for them and I pass it on to them, I bestow to them and I have nothing in it. All I do is increase my action of bestowing and that is called: Complete faith, when everything I do is in order to fulfill all the souls. That's my work, this is what fills me.

S. How come we help the ten with this so the friends will be that?

R. Do that in your ten. When each one wants to help the other. Everyone connects and each one will want to connect to the Creator and to others. Then we will truly have a big internal force in the ten which we can turn to the Creator and receive from Him corrections and fulfillment.

50. S. (01:38:00) There is a question that has been bothering me for a long time. How can we come to such a connection in the ten in order to give you contentment?

R. Make an effort to do what Baal HaSulam and Rabash write, as much as possible. it is written in many places, try to read it together and try to keep it, that's all, nothing more. There is nothing more than that.

51. S. (01:39:15) The transition from Lo Lishma to Lishma is a sharp transition or is it a gradual?

R. It is a gradual transition, if you can say so, yes.

S. Meaning the actions that we do, let's say according to this example, an hour a day or two hours, that's a result of the light that influences you and as a result you can do it for three or four hours after that?

R. You can say it this way. You measure it in hours.

S. That is the example he is giving.

R. Very well.

52. S. (01:40:02) “We shall do and we shall hear” is the result of faith or is that the means?

R. “We shall do and we shall hear” is a means to attain Faith.

53. S. (01:40:29) What is it to pass light to the friend, light has no volume when a person feels the force to bestow and wants to bestow, what is he actually passing to the friend?

R. When I want to connect to the friend to help him to attain a connection with the group and through the group to obtain a connection with the Creator. That's my work.

S. Am I passing on to him my desire to help?

R. Support.

54. S. (01:41:11) It is written in Item #15: One should not expect that the engagement in Torah in Lo Lishma will bring him to Lishma only when he knows in his heart that he is being rewarded in the faith appropriately. What does it mean that he will know in his heart?

R. That he will feel it, that he will fill it.

55. S. (01:41:44) What does it mean that “he has been rewarded with the faith of the Creator and his Torah appropriately”?

R. That is something we should feel, that in him there is the force of bestowal and this force of bestowal, the force of faith acts in him; giving him the opportunity to connect to others and to fill their desires and to bestow, into their desires.

Reading Item #16 (01:42:28) “This answers yet another question…”

56. S. (01:43:28) Meaning he is still in this transition that he wants to bestow to the group and the Creator but certainly in this he also wants to feel good, he wants to take part in it, he wants to do it. From the state of using bestowal to the group and to the Creator in order for it to help him until the states that he really wants to help them, even if it barely helps him but only bestowing to them he starts seeing as a nice result. Meaning it starts from zero until 100%. There is a scale where he can even say where I am, to the extent that I can bestow through the group to the Creator, when I want it for my own good. That is the beginning of the scale. And, more and more as he walks through the scale all the way and he wants to bestow more more to the group and to the Creator for their sake, and just a little bit for himself, until he reaches the other end where everything he wants is for them with having nothing to do for himself. This way he comes to Lishma.

Item 16 Continued (01:45:03) “And one who learns Torah not…”

57. R. (01:45:38) Meaning that we are here in a dilemma. Where will we go? Either we go truly in order to bestow or we are going to in order to receive more. Either we go in order to bestow meaning, everything we have we want to pass on through the group to the Creator, to bring the group, humanity to him, everything. That nothing will remain for me except for the action itself that I do. To such an extent that they won't hear me and won't see anything in me that I caused, even myself, I am willing to make myself a zero. Or, the other way around when I do that in order to enlarge myself and to raise myself more and more. So, there are two options here for a person to advance seemingly, and from here on we start seeing how we are doing it. When we are at this crossroads going to Lishma or using what we have to develop our big egoistic will to receive alone, where are we here, what are we doing? This is a very, very important point. Item 17 where we are now is the key from which we act in the right or God forbid, the wrong way, spiritually.

Reading Item 17 (01:47:59) Twice

58. S. (01:54:25) The text speaks about the effort called a Mitzvah, what does that mean for us as a ten?

R. Our commandant, our Mitzvah, is to come to the state like it was prior to the shattering of Adam HaRishon where we are all connected and included into one desire and are filled by one light. That is the form of Adam HaRishon prior to the shattering, prior to the sin. That is it. So this is what we need to aspire towards and come to.

59. S. (01:55:32) He writes here that the student pledges prior to the study to strengthen himself in the faith of the Creator and the governance of his reward and punishment but reward and punishment is in the will to receive, why must we strengthen this?

R. No, it depends, each of us has a different reward and punishment, for one it is in the desire to receive and for another it is in the desire to bestow.

S. What reward and punishment is in the will to bestow?

R. Where you resemble the Creator and through you, you could move through all the upper light through all the souls. That you need to correct them and to help them in the correction and then you have another big action, another Mitzvah to fill them.

S. So what is the reward here and what is the punishment?

R. The reward is to be a partner with the Creator. As the Creator cannot reach the shattered souls in a direct manner but rather only through you. Therefore in that you're called the Creator's partner.

60. S. (01:57:05) We are learning this a lot. He says he created the Torah as a spice and if this villain hurt you, pull him to the seminary, what is the spice he talks about?

R. The spice is the upper light which bestows upon the will to receive and corrects the desire to receive so it will be able to feel flavor and bestowal in order to bestow and in being above reason to perform acts of bestowal.

S. This spice, can’t it be the revelation of my evil inclination that I discover it is not what I thought it was?

R. That is not enough. We must also invert the usage of the evil inclination to the good inclination.

S. How to do that?

R. We are already talking about that in the study. By our efforts make efforts and you will see that it is possible.

61. S. (01:58:23) What does it mean that the sinners are coerced?

R. The sinners were coerced, you know what coerced is, yes? Coerced is not capable of doing it any other way. Let us say that I am, now, not corrected yet, so all of my actions, as much as I would like to do them for the benefit of others, they will eventually be for my benefit. On that there is no question that is how it is. So that is what it means that the sinners are coerced.

S. So we are not in charge of our sins?

R. You are not responsible, we are not responsible. We are responsible for the opportunities to correct ourselves and we do not do them or we do not Implement them but the fact that I am bad, it is written about that, “go to the craftsman who made me”.

S. So we are not dealing with our sins, only the discernments?

R. We are not in sin, we are not wicked.

S. So it is just to invite the light that will correct?

R. Yes, yes, truly I am telling you. I'm giving you my signature that you are not in a sin until you receive the opportunity to correct yourself in connection with the friends in connection with the friends and in the connection with the Creator to receive the reforming light and to correct yourself, if you did not execute that even somewhat in that manner you are sinning.

62. S. (02:00:33) The study brings us to light that reforms, that corrects us, but Baal HaSulam writes here that he pledged his prior to the study.

R. Of course on your behalf there also has to be some form of approach. What are you studying for? I study to receive the reforming light so it will bestow upon me and influence me, changing me, invert me.

S. So what does it mean to strengthen, what is our work? What is strengthening in our work?

R. To strengthen such that each time every moment I demand of myself not to forget about the purpose of the study. That I want to receive through it the reforming light and to be more similar to the Creator.

S. We must help each other or just to think about it?

R. No, one will help his friend both corporeality and spiritually. Right now even in corporeality and examples and how we speak to each other but later also spiritually when we feel ourselves connected to one another already in spiritual forces we also, we'll see how to help one another In one system.

63. S. (02:02:16) In the writing I never see the word God, I normally see Creator, friend but here in the writing it says indeed you invoke fear and bring prayer before God. Question is who is God?

R. The upper force has many names and I do not want to get into that right now. That there is Elokim, many names to the Creator there are seventy-two names. Names that are erasable, ones that are not erasable, there are all kinds, it all talks about and speaks about how a person relates to the upper force, how it speaks to the extent that the upper force as it is completely abstract from us when it clothes the will to receive in us and how we see it and reveal it. That is the matter here and therefore we give it names according to our impression of it. Do not ascribe to this all sorts of things in your fantasies.

64. S. (02:03:54) Helping each others spiritually speaking is aiming and reminding about the connection with the Creator. Can we say that?

R. Yes, support a friend, help him, together with him attain the force of mutual bestowal between us and from between us where we attain that mutual force of bestowal to the Creator only in such a way. Just like you jump into the water and save your friend that is there in the depths of the water, you grab him and together with him you raise both of you to the air. That is how we need to do it. Each needs to feel this way, his help to the friend.

65. S. (02:05:06) I would like to continue his question about opportunities, how can I distinguish between opportunities to correction?

R. The opportunity for correction you need to see that every given moment you have an opportunity. First of all to invoke the sensitivity for it and then accordingly you can then aim yourself more and more towards correction. The main thing is to see it at any given moment.

66. S. (02:06:01) It says that the righteous shall live by his faith, is this the way of work of Lishma?

R. Of course it is for Lishma in order to bestow, that is Lishma, that is the work we need to reach.

S. So can you please define, what is the work of Lishma that we as your student should reach?

R. In order to bestow each to the other, in order to bring everyone into adhesion with the Creator. That is the work. Think how you can awaken the friends and to aim them more and more towards coming closer to the Creator together because the Creator is one for us all. He is common to us all.

67. S. (02:07:04) About what it says that the owner is liable and he will pay. Why is this promise of pleasure given to us?

R. The promise, the assurance of pleasure, because the pleasure is a good thing, it is not pleasure that is some sort of beastly pleasure but rather pleasure of then you shall delight upon the Creator. Meaning that I enjoy the fact that I'm bringing contentment to the Creator and I receive the upper light that expands through all of my vessels, that are aimed in order to bestow and the upper light that fills them in order to bestow on his behalf and I aim my vessels towards bestowal for me then one bestows upon the other, it is called one received one. Then we have a double pleasure where we are in mutual pleasure, mutual delight.

68. S. (02:08:25) You said that a person that the Creator makes him sad is a sign that he wants to bring him closer, how to feel sadness or sorrow without blaming the Creator and how can we advance by gladness?

R. First of all we need to understand in spirituality there should not be a state where we are not satisfied. If we are not satisfied with something, it means that we are not aimed towards the Creator. Because everything comes from him and everything comes so that we will correct ourselves to be aimed towards him therefore to invert all the evil that we feel into good and although it is very difficult we must do so. Through this we will discover how we are doing good to the Creator and how we by this even those people that participate in this to the extent of which we do good to them. That is it. These are high souls that go through these corrections this way.

69. S. (02:09:51) It says in 17 that you have created the righteous by the good inclination, what is the good inclination? We only learn about the evil inclination.

R. But when he bestows upon the evil inclination his light, the evil inclination from in order to receive becomes in order to bestow and by that it becomes the good inclination.

70. S. (02:10:30) What does it mean, the sentence that if the villain hurt you, pull him to the seminary?

R. That if you feel that you are in order to receive which controls you then you also need to aim yourself that everything that comes to you, comes in order to correct very simply.

71. S. (02:11:09) What are the scrutiny of the sin?

R. Thoughts of sin or transgression are doing all kinds of actions, transgressions that our evil inclination awakens in us and wants us to do.

72. S. (02:12:07) So this is the state where we learn all morning, we've been learning about the wisdom of bestowal, feeling bestowal. I wanted to ask you something, is it possible to be drawn to the quality of bestowal when we have no idea when that is it all? How can you explain to us what this quality bestowal is? We always talk about it but I don't know what you're talking about.

R. I will answer you simply. Depict to yourself that a person who is next to you has a desire to receive, he wants to receive something and you can feel his will to receive for that you need to incorporate with his desire to receive and then according to the desire to receive that you received from him, you prepare the filling and with this feeling you feel the other. That is it. Let us say there is a trial before you and he wants to eat and you prepare a porridge for him, you prepare some porridge and you give it to him and he enjoys it. That is called that you performed an action in order to bestow. So that is how you need to do with every single person and eventually your intention, that by that you are filling the Creator. It is called, from the love of the created beings to the love of the Creator.

S. Tell us what do you feel when the quality of bestowal, can you explain to us what this quality, what do you feel?

R. There is nothing greater than you giving, filling, that someone outside of you wants this filling so much and enjoys what you give him. Your pleasure is much greater, much more than a calf wants to suckle the cow wants to nurse. That is it. So try it. Look at a mother and how satisfied she is for a child receiving from her now and he is enjoying now from receiving from her, how much she gets filled with that pleasure.

S. Can we define this pleasure as something?

R. It is the pleasure of the Creator that you are receiving specifically when you are becoming like him. Where you are filling the other so you feel what the Creator feels.

S. We could not compare this to this world meaning this pleasure is like that pleasure?

R. I gave you an example and it seems you don't want to hear.

S. Can you say it like something else?

R. You like to talk and not hear. Try to understand what I am telling you and maybe you will grasp it really. You're hearing something and you're already planning how to answer against that. I gave you an example, you want to be like the Creator doing an action like him then you will feel like him then you will be in his degree. You are being given an explanation on how to get to this is the whole of the wisdom of Kabbalah there is no more than that.

S. I do understand. We know how to do that but I am asking?

R. You are asking for me to explain how to incorporate with the deficiency of the other and how to incorporate with that and to try to help him fill his desire. The desire of the other is also the other meaning that your friend who also wants to reach adhesion with the Creator help him to get to a teacher with a Creator. Show him acts of bestowal, embrace him and start to rise together with him like from the depths of the water up into the air. That is it, what do you want? You can bring many other examples but this is actually what is happening. What I am asking today from you, go over these items that we started in the Introduction of the Ten Sefirot that we started from 14 to 17. The main one is this Item 17. When I came to Rabash and I asked him, what do we do in order to reach spirituality, so we opened the study of the Ten Sefirot and he said this is the main thing. I started to read this maybe a thousand times, I read it and I didn't understand anything that is written here and then with time I started to interpret it more and more until I understood a little and do I understand it today also? I am not certain but I am trying to continue today also, to more and more understand.

73. S. (02:18:14) It has been a long time that I have wanted to ask you to continue this question. Why can't we explain, and maybe we can, what the quality of bestowal is in the most simple example when a person wants something in this world he receives and he gets pleasure from that. So a person that receives this quality receives pleasure for bestowal, it is simple, can we say this?

R. Try to give to others and see whether you receive pleasure from this or not then scrutinize whether your pleasure is from giving to them then if you give them, why do you need to receive in return for something, and if you receive pleasure, are you doing it for the pleasure itself or because you want to give to them? If you want to give to them, then why do you need to receive pleasure for it? Maybe it is more correct, more pure for you not to receive anything. Why did the Creator make it such that we need to perform an act of bestowal to another and in that I need to connect my pleasure and whether it is there or not. Check all of those things and then you will see what true pleasure is called. Where I enjoy from me giving to another, feeling the other and the extent in which he enjoys and my pleasure is in the other and what they enjoy, that becomes my pleasure, and not the pleasure in my vessels of reception. Scrutinize these things. You are a scientist, you have a good head on your shoulders and scrutinize it.

S. This is clear but I am talking about the feeling of pleasure, the same feeling, it is simply the other states when I get pleasure from feeling someone else not in my state? I'm not yet there but when I will be there will it be the same pleasure, what you just said?

R. No. It won't be the same pleasure because my pleasure will be for a different reason, for a different connection. The pleasure is pleasure you have like when you give to a strange child or you give to your own child a sweet, there is a difference. You're either obligated to give or you are giving from yourself. Check. Meaning that the pleasure is connected to the giver and therefore there is a difference. We must invert our vessels into vessels of bestowal.

74. S. (02:21:45) We heard that the work of Lishma equals bestowal and in order to work in this state, we need complete faith. Meaning a partial faith is not enough, you do not attain anything with it so when do we do this work of Lishma to bestow?

R. When we receive from above the force of bestowal and then by it we will be able to perform acts of bestowal. To rise above our ego and to perform acts of bestowal. Only if we receive from above such a force. In us there is no possibility to do so even if we perform actions that are beautiful and seemingly disconnected from ourselves we will not be able to on our own rise above our nature. We are closed up inside of our box and only the upper light can raise us above our desire to receive.

75. S. (02:23:52) We spoke about a lot of things tonight about faith, helping your friend. I just want to know is it my first job to do everything I do to aim to the Creator first?

R. Yes. If that is the question, that is the answer.

76. S. (02:24:37) What to do when you have no pleasure in both sides; the spiritual and corporeal, and you really see that without agreements from the Creator, from the ego there is no way you will walk forward?

R. Excellent. Now you have the possibility which is actually very easy to demand from the Creator for the forces of bestowal in order to advance.

S. That is the thing without agreement to that you will not reach it, without consent you will not come to that, no chance.

R. So then ask for that. Then ask exactly for that.

S. So it is okay to say ask but it does not work that way.

R. Why not?

S. There's what you say and there is what you do but it doesn't work this way, even this request does not reach.

R. How do you know? You need to ask. Everything that you take out of your heart from your mouth, it nevertheless reaches the Creator and all of those requests are added up. They all are joined together so continue. Continue to be an opening for those who knock on repentance. You have to knock and knock, and knock until he hears. Only in such a way it is not that he doesn't hear but only in this consistent way where we do not let go we increase our power of request and then it comes to a state in which it opens up.

S. If you are asking and what you are receiving is more disconnection, rejection?

R. That is how it is in everything in nature. Two things connect and distance, connect and distance. It is mostly a matter of the connection in the manner of the coupling, where there are always these things that are operating and coming closer and distancing. That is it. He writes about that. Then in the right place he comes to the right place and the right action with the right intention and then it shoots like an arrow in the right place and so on. It is the same persistence in our request.

77. S. (02:27:55) We have this dilemma. We say that we have to fill the desire of the friend but we do not know how to come to that, how to approach it. Is there some method in the ten?

R. I do not understand what you are talking about. Your friend wants, like you want. He wants the same goal, for the same things. So you have no one to ask, you don't have to ask him. You simply need to help him to attain what you want to attain. That is it. We do not need to ask him. You need to all attain the same thing. You all are operated by one force, and we need to come to that same one force so let us come. What are you getting confused about? It is the easiest thing to do, to connect to a friend, because you know in advance what he wants. That is it. You yourself know what he wants, so connect.

78. S. (02:29:15) If despite all the exertion when we study Torah, we feel a practical benefit and also the joy and the work, is this the right direction always?

R. Yes, joy is as a result of good deeds.

79. S. (02:29:45) We talked about the pleasure. What to do with pleasure when I get pleasure from filling the friend?

R. What?

S. What to do with this pleasure when we get pleasure from fulfilling others?

R. That is also good, yes.

S. Does the Creator need this?

R. I did not understand.

S. It is not that the Creator is waiting for the pleasure but we do wait for it, so what to do with that?

R. That you are waiting expecting pleasure, ask for you to have pleasure from you filling him the Creator, the friends for that to be all of your pleasure.

S. Good, so that is the reward and reward and punishment, so where to turn to make this pleasure turn to, where to bring it to?

R. I do not understand. You are saying half of things and I do not understand.

S. Okay I will scrutinize it.

R. As long as you turn it to the friends then it will be clear.

80. S. (02:31:17) What can we recommend to a friend that even though he invests all he gets is more trouble?

R. To invest more. You should examine his investment and nevertheless invest more. I'm asking throughout the day that you go through these last three or four items that we read today until 17 and including 17. Good luck and all the best.

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