Morning Lesson November 24, 2023

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

Part 1:

Rabash. Article No. 13, 1989. What Is the “Bread of an Evil-Eyed Man” in the Work?

1. Rav intro: (13:58) Yes, this is a short article, but it basically has several basic elements and that is enough for us.

2. S. (14:23) Look he says here that it follows that the gravity of the prohibition of the evil eye man is that his bread is in order to receive. That is how he starts. Why do we nevertheless eat this bread of Egypt if there is a prohibition on it? What's going on here?

R. One who wants to come out of Egypt has to know that he is forbidden to eat the bread of the Egyptians.

S. But we know he continues, and he says that as one moves away from the world of ABYA he becomes more distant from the light. The bread of the evil eyed man means that we pass through the four worlds?

R. That we can gradually move away from the intention to receive and reach the intention to bestow?

S. He says this is from wholeness, what does he mean the bread of an evil eye man that he talks about here, this title, what should we focus on? What does he focus on when he says that?

R. Anything, I want to receive from my own sake is called the bread of the Egyptians.

S. We shouldn't receive it?

R. We must not receive it, avoid receiving it. We should come to a state where we have our own bread.

S. What does it mean, our own bread?

R. That we will make.

S. Let's put it this way, is there an option to skip over this bread of the Egyptians or there is no such option, we have to go through it,

R. No, we are built in such a way that we are receiving and there's nothing you can do about it. We just have to know how we can gradually come out of it. Emergence from the governance of Egypt is by beginning to see how incorrect it is, how it is against the Creator. This is how we come out through a struggle.

3. S. (16:50) Envy, lust and honor brings a person out of his reason, we can actually separate this into two. One will take us forward and one will be this bread and evil eyed man. Meaning that it won't take us to the right direction so actually how do we make it so that we look at these in two directions, the purpose of creation and the correction of creation. Then what intention that we have, and the intention of the friend comes with, can we open up these things that envy, lust and honor which is natural will take the correct bread, the right bread?

R. I don't understand what you're trying to say?

S. We are the will to receive, let's just take one, one envy. Envy opens us up in a certain way, now I want that envy to take me in the direction of the purpose of creation and the correction of creation. I don't want it to take me in the direction of the evil eyed man, it may take you there and spend thousands of years in exile. Then I have all kinds of views of my own. How do I see what's my personal intention and how do I see what is the intention for which I am taking?

R. I have to see how I advance toward the group, and the Creator, move away from my will to receive and this is how I walk. Through which forces where will I take these forces, the strength? I'm told that I have to adhere to the group and to the Creator. By what actions? Acts of bestowal. There is nothing more. Therefore, I take from everything I can to engage in acts of bestowal upon the group, and the Creator, through them and in this way advance.

S. What do I take as envy from the friends, only what is related to the correction and purpose of creation, that’s it?

R. Yes, what else do you have to take?

S. When I put this very clear separation line, so I don't end up going towards exile?

R. Bestowing through the friends, to the Creator, is the only correct direction.

4. S. (20:15) If I understand correctly, pleasure from the fact that we have the greatest of the Creator and we are capable of advancing in bestowal, is something that is good?

R. Yes, yes.

S. All the rest is disqualified, all the other kinds of pleasures are disqualified?

R. Yes.

5. S. (20:42) It says here in the beginning of the article, the very first paragraph, that when Israel, when they descended to Israel, they would not have tasted the bread of the Egyptians, and they wouldn't be able to harm them. They went there because of hunger in Israel. They have no choice, they go there in order to receive food, to eat food in Egypt.

R. Right.

S. They have no choice they have to go there in order to receive food to eat in Egypt.

R. Right.

S. But here it says that they could have not done it, they could not have eaten there.

R. No, it's impossible.

S. Okay what happens in our work? What does it mean that we're forced to go down to Egypt and eat this bread?

R. We have to acquire the vessels of the Egyptians and correct them and specifically through them rise up to the land of Israel.

S. When we are in that state called Egypt, we should try to avoid taking this bread?

R. To at least scrutinize that it doesn't belong to Egypt.

6. S. (22:02) What does the bread symbolize?

R. The bread is seemingly the source of life. Here it doesn't imply something else. The place from which a person lives.

S. How to receive nourishment only from the bread of the Hebrews and not to go into the direction of the Egyptians?

R. If I try to work with my will to receive, in order to bestow, through the friends, to the Creator, then basically, in return for this work I receive the upper light, the upper force.

S. But there has to be some sort of being on guard, the upper light guides me to keep me from falling into in order to receive.

R. Yes, the upper light guards.

7. S. (23:25) How the moment a person tastes something in reception, how do you still remain with an intention? How do you hold on to it, so it won't be my pleasure to enjoy that I'm delighted?

R. Well, for this we really have to go through a great transition, am I working for my own sake or am I working for the sake of others?

S. At least the way I understand it, it says in the article that you have to eat the bread of the Hebrews not the bread of the Egyptians, so the moment I eat this bread this metaphor of bread, I have at that moment such a taste that I immediately enjoy it. I have no ability to avoid this taste, how do I remain enjoying the fact that I'm delighting and not someone else and not that I am enjoying?

R. You have to be connected to the goal. Otherwise, how will you distinguish all together between the kinds of bread?

S. That's exactly my question, how do I keep this point, because before the act, I feel I am great, I can think, I can say this is what I need to do, but in the moment of the act. It's all forgotten, it will disappear. How do we restrict this gap between knowing and doing?

R. We keep going, we continue as much as we can and gradually, we receive pleasures in the desire to bestow.

8. S. (25:21) I wanted to ask about this distinction that he writes about here, that the work itself is a reward.

R. Yes if we work in order to bestow then the work is the reward.

S. What is this thing because he writes there's no greater reward or privilege than serving the Creator.

R. Yes, from each and every giving you feel you're filled up by your relation to the Creator.

S. In what, do your actions serve the Creator? What does it mean that my actions serve the Creator?

R. That you are carrying out his goal and that everyone will work like Him?

S. What does it mean?

R. That everyone will work in order to bestow.

S. That I advance people in order to bestow, that's how I serve the Creator?

R. Yes.

S. Where is the reward here? The very fact that you operate in that. Is that considered a reward?

R. In these efforts you will get a reward, a feeling that you are similar to the Creator. That he's close to you.

S. This is called bestowal or is it not yet bestowal?

R. This is bestowal, why not?

S. Where does the work end? In that you serve the king? That is already for you?

R. The work ends when all the vessels, which you are revealing work with the intention to bestow. It doesn't matter in which direction whether you receive, or you give, it doesn't matter what. As long as in the end you were directed towards the Creator.

S. From where do you bring this in order to bestow?

R. The upper light comes to you, through the upper light comes to you to give you the strength, this force.

9. S. (27:58) Why wasn't it just sufficient for the Creator to create a soul? Why did He create a body as well?

R. We cannot have a connection only in spirit. We need also to be connected in actions, to feel our actions. Which do not belong to intentions. This is called the Guf, the body, the desire and there’s intention. In the desire we can come closer to each other and in the intention, we can come close to each other.

10. S. (29:04) Seemingly, it seems that the body and the light that is clothed in this medium between the soul and the Creator. I heard what you said, but there's this feeling that why isn't it enough to have the Nefesh and the Keter. The soul and the Creator? That's it, and it will realize this whole creation because in the end, the soul Nefesh has to attain the tip, the Keter, that's it.

R. In the end, we need to come to a point of connection with the Creator and that everything exists in this point, it is our origin and the intention of the Creator and the purpose of the Creator with respect to us.

S. How does this great will to receive that the Creator added to this connection?

R. The will to receive adds to us and we have to work against it until we invert it. How we use it in order to bestow and everything that the Creator created and separated us from Him, from His self, and turn it into we were actually receiving it and by this coming closer to the Creator.

11. S. (31:03) Are all these questions and answers here, do they have a single goal to bring us out of self-love?

R. Yes.

12. S. (31:28) We are truly enjoying our bread, this lovely bread so why should we eat the horrible bread of the Hebrews? What gives us the signs and forces of wanting to eat this horrible bread of the Hebrews, I'm so enjoying my own bread?

R. That's the whole point. This is how we're built. The evil eye bread truly satiates us and totally satisfies us. We have to see only one thing, that by this we are not reaching adhesion with the Creator, and therefore, we need to disconnect from it and come to use the other bread.

S. But since I'm enjoying my bread already, how am I going to make that shift to be able to want to eat the horrible bread of Hebrews? What is this change? I am enjoying it now, already for my bread. What must happen there?

R. We make the transition first of all, disconnecting from the pleasures and choosing different pleasures. It is all through the society. In the society there is the power to disconnect us from where we are now and shift us into what we have to. If we are incorporated in society then the society is like a boat that takes us to the shore safely. It's very important to understand this matter. This method, basically that you're not performing the act of correction by yourself, only setting up the connection with the forces that will perform the correction on you.

13. S. (34:37) How can we become free of this evil eye bread because the body is with us, and it doesn't want us to eat the bread of the bestowal. In order to be liberated from the body can we throw some small pieces of bread at it deliberately?

R. We have no choice. We feel day to day how much we are unable to satisfy ourselves through what we are receiving, and then we search for what else is missing? Then we come to a state where we are receiving a new relation between us and then we will all be satisfied.

14. S. (35:53) When a person feels that he has no one but the Creator, I thought about it a lot and I think that on one hand, it is good because a person should know that besides the Creator no one else can help him, but on the other hand, it causes despair because a person depends on the love of others for him. So how do we achieve this state where I can say that the Creator is sufficient for me? How can I say that the Creator is all that I need?

R. Did you understand what he's asking? Did anyone understand?

S. I think that the friend meant to ask if we have to make a restriction on our will to receive and so he's asking when can the will to receive say that I've had enough?

R. What does it mean enough?

S. Meaning when does the restriction begin? The will to receive, receives, and receives and the friend is asking when does the restriction begin? What are the conditions to make a restriction? When does it begin? I think that's what he meant, I had enough of the will to receive.

R. I don't, I can't depict to myself this form, this thing.

S. When does the restriction begin?

R. It is completely unrelated to what you're describing, I think.

S. Maybe I didn't understand the friend's question of the friend.

S. What I wanted to say, is that a person feels that he has no one but the Creator, so in reality we have people, many people, many friends, but I need to see the friends as giants, what great friends I have, but when a person can't do it, that a person feels that besides the Creator he has no one else. Then a person thinks that it's good because besides the Creator no one else can help me. I have to achieve a complete deficiency in order to receive a reward. In order to receive help from the Creator but then a person sees that he depends on the love of others towards him, so he cannot continue without the help of the friends so there's a dilemma here.

R. Yes.

S. How do I continue, how receive strength, if I have the feeling of the Creator, I have everything, I don't need anything else. Is it clear?

R. You have no choice other than to turn to the Creator to give you the powers of bestowal.

15. S. (40:30) The bread of the evil eye man is that all of our feelings in our life that is how it turns out?

R. Yes.

S. It becomes the good bread when we can change our intentions over the same pleasure? Meaning it's the same pleasure but the intention is replaced? Or is it the pleasure that’s replaced?

R. If the intention changes then the pleasure changes.

S. The bread of the evil eye man is corrected by the intention so we can reach any pleasure from the evil eye man or by the correction?

R. Yes.

16. S. (41:33) We used to have these exercises like during the meal where each one tries to eat every piece of food with an intention or thinking about the Creator and it took away the taste of the food completely, is this a correct action?

R. In principle it is a correct action, but the result is not correct because you still didn't have the vessels in which to feel the pleasure in these actions.

S. Meaning when we start a meal we can enjoy it, sometimes we gather with the friends and the women prepare special food, you don't want to work according to this principle because otherwise you won't feel any taste in the food, so in this principle you should feel the taste in the food and direct it towards the Creator.

R. Okay.

17. S. (42:46) How can we share the bread of bestowal in dissemination, how can we give such an inspiration to the environment?

R. You will not impress your environment like this, we do not have the spiritual roots for you to understand and be impressed by it.

S. You said what we lack is the connection between us, can we work according to that?

R. No, a person who has no connection with the Creator, no spirituality, you can’t do anything with such a person. With those who have connection you have to bring them closer to you and you have to incorporate them in your work of connection, but out of this they will begin to understand what it means to be closer to each other.

S. Sometimes it happens that when you invest all of your thoughts as we talk about during the lesson about how good you feel and people read these thoughts and so they adjust it this way or that way, so people understand what we're talking about or what I'm writing?

R. Very good.

18. S. (44:36) Egyptian bread will never completely satisfy us so why do we continue eating it?

R. Because we have nothing else. We think it's good, we think it's okay, just like now you're living in this world, and you accept whatever is in it, and you don't have an opportunity to run away from it, or to remove it, but rather you are satisfied with the fact that you exist in some sort of existence in this world.

19. S. (45:42) Hello dear teacher, we have a question, how do we understand and feel that the spiritual work is our reward?

R. Through the confidence that you'll get through the group.

20. S. (46:11) Tell us please, you need the Egyptians’ bread, and the article talks about how we acquire a screen and descend to the shells in order to correct the desire in order to bestow, is this correct?

R. Yes.

S. In other words, does it happen when we are ready for real corrections?

R. Almost.

21. S. (46:53) In the article it seems like it pushes us into exile, is there a purpose, is the purpose of being an exile to know how far we are from holiness?

R. Yes, first of all, yes.

22 S. (47:33) What does it mean to receive the Egyptians' vessels first?

R. The uncorrected vessels.

23. S. (47:52) Our dough is love of friends; how can we bake the bread above reason?

R. That we want this to turn out for us, for all of us and this is how it is going to be.

24. S. (48:28) If Israel didn't take for themselves the bread of the Egyptians, would they avoid the exile?

R. No, this is something altogether different, we will have to learn more about it.

25. S. (49:20) Why does he choose the wording to integrate the evil eyed man where we will usually use a sense of taste rather than the sense of sight?

R. I don't understand.

S. Why is it called the bread of an evil eyed man rather than the mouth?

R. Well apparently this is how we check it.

S. In relation to food we relate to the food in terms of taste, not in terms of seeing?

R. Yes, but then we talk about how we look at the dishes, this is why it is called that way.

S. What is more important, how the food looks or how it tastes?

R. How it looks.

S. It can look nice but not tasty, so what is it worth?

R. In order to get closer it is desirable for us that it will look nice. First of all, it is the eye.

26. S. (50:52) What's the right way to work with the will to receive to turn it in order to bestow?

R. To work with the will to receive as much as we're capable of bestowing by it.

S. How to work with it and I'll give an example, I want to eat in order to bestow I try to break my passion for food I get two portions, this is what we learned, so how do we work with it?

R. No, if you will want to work in order to bestow to a friend, then first of all you want to stop your passion this is called restriction, and when you go through the restriction you will feel how much there is in the bread and let's say, there is no taste at all, no taste at all. Try to eat something that when you truly think only about bestowing to the Creator, you will see that there is no taste in the food. Then you will have to connect to this food a different taste out of the fact that you want to do it while giving contentment to the Creator. Then you will see what tastes you will begin to receive.

S. What should we do, how do we try and what does it mean to try to add and think about bestowing upon the Creator?

R. First of all try to eat something that you're not eating it because you're hungry, but it's because you want to bestow to others and you will see that the food loses its taste, that eating grass or eating a cake becomes the same, it is the same the tastes disappear, try.

27. S. (53:51) As a ten we go through a process right now of feeling hopeless in the will to receive and we struggle to fill the love of the Creator’s revelation, but how to assess here what exactly prevents the Creator from being revealed in our specific ten?

R. When I want to discover the Creator in order to continue with vessels of bestowal, then it becomes revealed. That is the most important, whether I want to receive vessels of bestowal.

28. S. (55:23) If there's a situation in the ten where we're going through states but it's not clear. How can the ten scrutinize what motivates them to connect, how do they scrutinize, clarify the problems that move that motivate the connection between them?

R. This is possible only by connecting and scrutinizing it between you because the connection and scrutiny between you, there the Creator is always present in a way that he's concealed or maybe he's even more revealed already. Then you will understand whom you're dealing with and what it is that He wants from you and what you want to bestow to Him, so the most important is that connection and revealing the center of the connection.

29. S. (56:29) Friends from all over Israel Kli, from many places, friends from the Point in the Heart community, it's always nice to feel the special force of new friends. You said that the society has the strength to disconnect from where we are now and shift us to where we need to be. How does the society disconnect each one from the will to receive and bring him safely ashore?

R. We need to create a circle around this friend that we want to help and truly to influence him through examples, through demands, so that he will understand that without the connection with us he's lost, and this is how we try to bring him out.

S. What does it mean a circle around the friend, a circle of what?

R. That we call him, and we connect with him and all of the possibilities that we have between us in order to tie ourselves with him even more and more, and then through these connections we want to elevate him to connection with us.

S. How do we help a more introverted friend to receive the importance of the goal to accept the examples?

R. He can be more intrinsic and less expressive for a few reasons. Maybe he's like that by nature, maybe he's more internal because he doesn't want to be connected with us so much and there are a few other reasons. We need to try to give him other examples, meaning as much as we are connected and how good it is for us to specifically from the connection how much we gain from the connection between us.

S. A person who is more closed naturally can we influence him?

R. Of course we can, all of us to a certain extent are like that.

S. A person who doesn't want to receive help, can we help him?

R. There is no person who doesn't want to receive help because he's a will to receive, so it depends on how we reach him.

S. How do you open the heart of a friend?

R. I think that first of all we need to show the friend that you want to do something for in his favor and then if he doesn't understand it, he doesn't want to understand it, then he is truly in a state of that, I'm sick because of my pride not because of my love but because pride. Then we somehow need to get closer and then move away and get closer and move away so that he will be able to see the differences that occur in him through the influence of the group.

30. S. (01:01:00) To continue with what a friend asked, when a ten receives an additional deficiency from a stronger level of coarseness. How does it go through it more quickly, through an awakening of desires to know that it's expressed in the way that we speak in workshops? They seemingly just go by rote as if they already know and it sounds routine and instead, they discover within them the desire for Rav and Torah because we had a special incorporation with another group. There was supposed to be a problem on the face of it, two or three tens that in workshops there would be many words and a lot of speaking, but we actually discovered a huge very profound inspiration that drew us into a stronger quality of prayer. Precisely because of this large incorporation, how as of now, do we return to the ten that we are again returning to the coarseness where we just do our duty and go back to the things that we know. How do we make our hunger for the Torah grow, because from a large group we are now small again into a small ten that was supposed to be the thing?

Reader: explains the above question: The two groups were together in every zoom lesson, so now they are going back to the core tens with fewer people. How at this time all the inspiration they received in the last month from the support of the ten, how do we continue in our core tens?

R. We try not to decline from that level that we achieved together with them when they were supporting us. We try with that to see and have the same connection, the same unity, and the same mutual support as when we were together with them. I don't see any other solution.

S. A situation is created where it's like two opposites on the face of it. Because of the large number of friends who we discovered a higher quality of the inclination to the right form of working in the ten and the connection between us and how to relate to the study?

R. Okay, so?

S. You're saying, take the awareness that you had this strong feeling, now implement it in your ten and from here only add. The discernment is that it's as if we are kind of retreating, let's call it from the article, the evil eye of just knowledge, as if there's Torah there?

R. Yes.

S. What's the right way to relate to big vessels of the inspiration that we had, which is now seemingly a smaller vessel, but to overcome because we reached the higher level. How do we overcome this being drawn into all kinds of smart talk instead of actions and everything that concerns the study?

R. We need to be more sensitive to each other accordingly, according to the changes that I feel the friends more and they feel me more, and this is how we connect more and more together.

S. Is it correct to open it up like an open-heart surgery on the table like that?

R. Yes, yes.

S. Even if it leads to friction and sparks?

R. Why friction? I open my heart that I want to feel the others and they want to feel me and we want to connect our feelings into one heart, we're not bringing the knives out.

S. I'll take on myself with this responsibility and call it friends because the friends now feel it's too much, it's a little too much. It’s as if we have taken upon ourselves a commitment and it’s a bit too much, so what's the right way to it?

R. Well there are those that for them it is truly too much.

S. How do we embrace this state?

R. When you connect those differences these gaps disappear.

S. We need to extract?

R. Add connection.

S. Connection?

R. Yes connection until the disturbances in you disappear.

S. This increases the deficiency automatically?

R. Yes.

31. S. (01:08:07) If I summarize the article we read, is it to get rid of or restrict the intention to receive which is the bread of Egyptians and in the end come to feel the bread of the Jews, the bread of affliction, poverty?

R. Yes.

S. If a person makes efforts to annul before the group and draw the reforming light because I can’t do the restriction, it is the work of the reforming light, so it begins to work and make a restriction and a person feels that he's losing the taste for corporeality gradually.

R. Yes.

S. If today I enjoyed soccer and tomorrow, I will see that soccer doesn't interest me, for example. The taste of the bread of the Egyptians I lose it, but the bread of the taste of affliction I don't have it because I didn't finish the restriction. How can a person keep going when he's hungry?

R. Only through the friends, when he's connected with the friends then they add to him tastes, the feeling of connection, and there he finds life.

S. It's not just words of the friends that I hear every day, and that's cute and nice let's connect?

R. No, no it really fills you.

32. S. (01:09:58) Here it talks about losing the taste, not developing some taste that is higher than the pleasure but losing the taste for it. When we unite, we measure how inspired we are and how much joy we feel, so how do you make the calculation where we lose the taste and acquire joy as a sign of correct advancement along the way?

R. You need to feel more taste in everything and advance in this way, in everything.

33. S. (01:10:55) When we want to connect around a friend and help him reach ashore, what exactly do we participate in the correction that he has to perform?

R. You should feel that you are truly close to him, and you care for him and together he and you are drawn to an important goal the purpose of creation, in this way, he becomes closer to you. When this is felt in you then bit by bit you open it up to him, how important the purpose of creation is for you according to Baal HaSulam, and bit by bit he becomes Incorporated in it.

S. The state of a friend, is at the state of the friend or is it a state that is for everyone?

R. I didn't quite understand.

S. When one of the friends goes through a certain state and he needs help from the friends, is this state only for him or is it a correction for everyone?

R. It is a state which is for everyone of course otherwise this incident wouldn't happen in the specific group. We must not say about someone that it's that he is going through it but rather everyone is going through it with each and everything in every direction.

S. By what can we help the friend become devoted to us?

R. That his future depends on the complete connection with you.

S. How do we create for him a feeling of confidence that we can perform a correction?

R. It's to the extent that you believe this, and you connect, and you're drawn to it.

S. The more you advance along the way the will to receive causes you to feel like it's going to happen again, it's going to happen again, it constantly blurs your faith that maybe this time there will be a correction. How can you rise above the will to receive and not necessarily listen to it which constantly wants to stick in your will to receive, how do you rise above the will to receive?

R. The Creator arranges for us such things so that a person doesn't have the strength to do anything, and then he comes down and between people who have no power, he feels himself in exile and that's how it is until the Creator brings him out again.

S. The correction of a friend does it depend on him, or does it depend on how much the friends around him help him go through it?

R. To the extent that the friends see to the completeness of the society each one can be saved.

34. S. (01:15:30) The thing is that everyone's immersed in the will to receive so how do we help the friends, or maybe how do we help glue them to the society and the Creator operates on him through the general force?

R. We are all in the will to receive, but if we all decide that we need to meet to a certain point to a certain goal then you pull everyone into that boat.

S. How does the Creator correct the person, how does he correct to the general society through the friends, how exactly does it work in this exchange, with what?

R. Again.

S. How does the Creator correct a person and what do the friends contribute here?

R. They don't let him rest, a friend who failed, perhaps they help him, they support him, they pull him toward them, toward the same goal to which they awaken him. They do everything, all the entire work, everything a person needs to receive in order to position himself as a friend, an equal friend in the society, in a healthy society. All of that the friends need to provide for him and for everyone.

35. S. (01:17:13) What about the direction of the friend, the friend is in a situation in the society is trying to work on it from the perspective of the friend, the one who's in the situation, what should he do?

R. He needs to try and listen to the friends submit himself before them and subjugate himself, that should be his on-going state.

S. Now he's disconnected from us and he's not in the flow of the society of the ten?

R. Influence him, bring him back to the state to where he can understand that he's got no choice, he's one with the society, he's one of them, and he was given an opportunity. Anyone in the world out of the billions of people on this planet belongs to this society but there are those who were given an opportunity to scrutinize it more clearly right now.

S. When does society see a person and says he's no longer a friend?

R. Only on the condition that he doesn't want to be in contact with them completely.

S. He declares that?

R. Yes.

36. S. (01:19:09) You gave us an exercise earlier with the food to feel that we want to eat only in order to bestow. When I think about that I think that it frightens me a lot, the action of not receiving flavor and we lose that, and then to build this pleasure out of bestowal, that's even more frightening. Now in the matter of Love of Friends there's a resistance but there's an agreement towards them and at the end of it there's a certain flavor from that, meaning it's not that hard. The question is, am I working incorrectly in Love of Friends, am I acting incorrectly or is it just a much harder desire to work with corporeal food?

R. It's only the first step, if you have to resist corporeal food.

S. Is it easier than rejecting and resisting the love of others?

R. Yes of course.

S. Why does it feel the contrary there?

R. There's relative to us, relative to our degree it is like that.

S. How important is it to execute that action in relation to the food in order for us to progress?

R. It's possible but it's not a problem, just start doing it and you'll see there is a specific minor thing.

S. It’s just like I have this internal survival fear that I have here?

R. Yes.

37. S. (01:21:14) Rabash writes to us in all of his articles that the key is the greatness of the Creator and that's what we lack in order to progress. Then you always tell us that we can attain the greatness of the Creator and not the person individually but in the society and in incorporation and annulment. We find ourselves many times in the ten trying to do an exercise, for example let's raise the greatness of the Creator today, or let’s discuss the greatness of the Creator today, and we don't really know how to do it, how to give it to each other, and pass it to each other, beyond the discussions of how great He is. As a friend said let's really squeeze the lemon to pull out more, and more, and more but, how does the ten look, what's the example of the ten that acts now in order to raise the greatness of the Creator? There are friends who write and sing songs and there are many things that we've tried but I feel that at least we don't really know how to raise the greatness of the Creator among each other. One comes to the lesson on time and the other one talks about the importance of the lessons and the articles on the means of reaching the greatness of the Creator, but that a person himself will have this awakening, this new awakening, how can we reach that?

R. I don't understand you so much, let's say that we would all feel the greatness of the Creator to some extent in this world. How would that impress us, how would we be operated, how would we relate to one another, think about it and act accordingly. That's very important that seemingly the revelation of the Creator is happening to us that appears before us, and accordingly we change.

38. S. (01:23:58) Sometimes a person can accept an opinion for example, I heard from the Rav this week, I heard this opinion, and I can understand how it dresses in the heart of a person and Rav said that it's enough for us or just a few friends to reach Lishma?

R. Yes.

S. That was in one of the afternoon lessons this week?

R. It depends on what I said it for.

S. This can sit in my will to receive and then I can say okay, maybe I'm not one of those friends who will reach Lishma?

R. It says everyone shall know me from the smallest to the greatest.

S. That's written about at the end of correction and where are we?

R. We are in the beginning of correction, okay the beginning of the end of correction.

S. How can I not receive this saying in the will to receive, because the will to receive will tell me maybe I'm not one of those?

R. Okay maybe and you agree to wait here?

S. Okay so I'll support the friends I'll be some kind of this supportive force?

R. Okay.

S. By supporting those who go to battle?

R. Passive.

S. Passive but their supporter?

R. Okay.

S. How can we receive correctly that specific thing that you said?

R. A person should nevertheless scrutinize what does the Creator want from him, and then you'll discover himself in the center of creation. The Creator wants to raise him to the top of Mount Sinai truly, that's how he should behave. Don't go any lower than that, everyone has to feel like Moses the prophet, that there is no one else that's higher, that you are that Soul through which everyone receives nourishment from the Creator. That's how you should maintain yourself but responsibly with this sense of mission because that power exists in each and every one, and we need each time to try to rise to it more and more and realize it.

39. S. (01:27:47) How does that work out with that in which the person needs to feel himself as the worst in the world?

R. Also together with that and when Moses was a humble man.

S. I knew you would say that but how do we do that, how does this having both?

R. That is revealed in a person as a result of understanding the degree, the state itself.

40. S. (01:28:42) On one hand, I feel we're lucky and on the other hand, other people seem to be like monsters, how can I deal with that?

R. Try to soften the heart so other people won't appear to you as monsters, and that you can connect with everyone because that is the purpose of creation, move a little closer to that.

41. S. (01:29:37) The other group knows the state that we didn't know and in our ten meetings we meet with another ten and it's this moment in the meeting where are you inviting everyone into your living room and there's fruits and they have been awarded with working with something and certain period of time and new scrutinies in their ten. Maybe that's something that we need to try?

Reader: explains question. Is this an example of the other distant groups being an example for us and other tens should try that?

R. It's possible but they have to decide on it, they have to decide on it by themselves.

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