Morning Lesson January 12, 2024

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

Part 1:

Rabash. Article No. 6, 1990. When Should One Use Pride in the Work?

Reading Article. (00:33) “It is written, ‘His heart was proud in the ways of the Lord’...”

1. S. (33:33) There's two things that really caught my eye. First of all, he says when can a person know that he's worthy to study Torah, he puts these conditions, when is he worthy to study Torah? Is one, and I have another question that is connected.

R. What did you understand?

S. Yes to lower himself and there are many things there but really the concentration of what's written there but the conditions are really that he has the right to study Torah, that he's worthy of studying Torah. When?

R. What does it say?

S. Maybe the reader can read this part?

S. Student reading article: What is the advice for a person to qualify himself to be worthy, advice for this as our sages said, the Creator said I've created the evil inclination I have created the Torah as a spice. In other words, a person should learn Torah first so the Torah will lead him into being regarded as Israel. When he has the quality of Israel, he will ascend a degree to learn Torah which is then called the Torah of the Creator as in the names of the Creator. Before he is rewarded with being Israel he must try to engage in Torah and Mitzvot so it will make him become Israel.

S. When is that stage that he will become worthy that is what I heard, we all heard what the student read, but when, how, what line, and what sentence do you put a line on it and say okay, this is the point where he's worthy to study Torah and until here, he's not worthy to study Torah?

R. Is it clear to you from here or not?

S. Personally, if you ask me probably, I don't know, that's what you say, you have to connect between the Tens?

R. That's what he decided but based on what does he decide?

S. That I don't know, from the troubles he had maybe, running away from the blows he had maybe?

R. We see from here that he probably wants to be in the quality of Israel and that's why he's worthy of studying Torah, this is his deficiency.

S. Right we have to have that deficiency and he says, then he asks, he writes here a lot of what does it mean a person needs to be, what does it mean that a person needs to be in lowliness, what is this lowliness that he has to be in?

R. Lowliness means that he's lower than everyone.

S. He has to lower himself before everyone, what does that give?

R. Because that is truly his state except his pride doesn't let him do it, but basically he has to overcome and lower himself to a state that he thinks he deserves.

S. I am sitting in the Ten and I am looking at this practically, and I need to be lowly before my friends in order to advance?

R. In the Ten each one on his own needs to make himself lowly but when they're all together he has to make himself equal to everyone.

S. Again I didn’t understand, what does it mean in the Ten, yes, and outside the Ten, I didn't get this idea, what is this sentence?

R. When I am outside the Ten not physically rather that's about how I feel myself, so I feel that I'm like everyone and when we're connected together, I want to feel lower than everyone.

S. I understand, so what I understood from this, let's say I’m in the society with everyone meaning don’t stand out in anything, be equal with everyone yes, correct? Don't be too low or do this all the time. Let’s say in the convention how do you behave if you are not in your Ten and you're saying behave like everyone, so what does that mean? Let's say there's a convention, what does it mean that we all need to participate like everyone? We're learning different things; you engage in connection and annulment and help one’s friend and what does it mean to be humbleness and not to stand out in such a convention so we'll all understand?

R. You're doing actions that connect you to everyone.

S. Not to stand out like you're saying and what you're saying in the Ten be lowly, be a zero, be for the friends, and then you could advance?

R. Yes. 

2. S. (40:14) What does it mean to go consult with the friends, in what state is it right to do this?

R. When a person examines to what extent he's in agreement with all the qualities that exist in his body and he's working with them in connection.

S. To consult the friends is an internal action or not, what is it exactly?

R. That I examine whether all my qualities agree with me in what I'm now choosing.

S. After I consulted it I see that the qualities don't agree with me.

R. I have to work on them to straighten them.

S. What are the actual friends inside of me that I'm consulting?

R. Qualities, thoughts, desires, actions all that I feel that I activate out of myself.

S. All the friends that are within me how are they connected to my friends in the Ten?

R. With the friends in the Ten I have to have an open heart and as much as possible and be connected to them.

S. Is there a connection between friends of the quality that are inside of me and the friends of mine that are in the Ten, is there a connection between this and that?

R. I have to be in connection with both this and that.

3. S. (42:29) Is it important for us in the Ten to scrutinize actions in our work to those who have conditions and those who don't? For example, incorporation has a condition of annulment, but annulment has no condition and I'll explain. If we perform some kind of act of scrutiny even for someone to write in his journal that these and those actions have this condition or another, so we attain several things. First of all, we came to one opinion, and from here onwards we have a clear vessel that we can measure whether we are truly sitting together and settling into this condition. In the case of the example, I gave of annulment and not having the conditions, if I discovered that I have pride that I kind of like annulled myself then I must ask myself, where is your lowliness? The annulment you’re given an awakening from below so it's kind of like, what is the pride for whatsoever, but if towards incorporation you always had the condition and you felt more incorporation and upon that he has pride that he is correctly in the implementation of the study which is already joy and upliftment. The question is whether it's important to scrutinize these things in the Ten in the work those that have conditions at first or not?

R. Yes, we nevertheless do that.

4. S. (44:50) I didn't understand the answer to the friend, that when a person needs to be low, small in front of the friends and when he needs to be equal before them?

R. This all depends on the decision of the Ten, when the Ten is working on all of them connecting then he has to be like everyone. He has to maybe make himself greater, maybe to put it that way, and be as everyone else.

S. That's clear and when is he smaller?

R. In all the rest of the states to begin with he makes himself the smallest of all, and he's willing to subdue himself toward his friends and without conditions.

S. What are those states, the only state I heard you saying is that he needs to enter, let’s say he feels far from the Ten, but he wants to connect to them so he kind of like needs to be small in that state in order to come close and then when he finds that he is part of them, he needs to be equal to them in the work? Is that the meaning?

R. Yes, you said correctly.

5. S. (46:26) He writes that when he takes upon himself faith above reason and sees that others are not in this, he needs to be in pride that he understands more than anyone. What does that pride give him?

R. Say it again.

S. He writes that he accepts upon himself faith above reason and sees that others are not in this, he needs to be in pride knowing that he knows more than everyone. What gives the pride there in the ways of the Creator?

R. What it gives to him, is that he will maintain his degree and want to rise higher and higher and he saves himself from falling. 

S. Does the pride need to be towards the friends in the Ten or towards people that are not in the Creator's workers?

R. No, towards the Ten, with respect to those who are not workers with the Creator.

6. S. (48:06) He says that a person needs to examine whether he's worthy to study Torah, to learn Torah and if not, the advice is to study Torah. So, what's the difference to those two forms of Torah before he's worthy and after he's worthy?

R. Because he needs to make of himself that form that's worthy of studying Torah.

S. Before that the advice to study Torah is to learn Torah?

R. Yes.

S. You're learning Torah before you're worthy and then?

R. You study them because you're worthy.

S. Yes, so what's the difference between those two forms of study?

R. It's like it's written, now you know that you’re worthy. There's a difference before and after the testing. That he agrees with the Creator inside the work that he did as oppose to just accepting it, which is not true.

S. One way or another he's being told to study Torah. What's the difference as far as he is concerned?

R. That a person decides and agrees and does, and that he agrees for lack of a better choice. He's obligated.

S. That's the difference between what happens. Two conditions of why he is studying Torah?

R. Yes.

7. S. (50:11) He writes, “Although after the overcoming he does not see that he received any blessings, meaning he does not feel any nearing to the Creator more than he was prior to the overcoming, so the body asks the person, ‘You told me that if you overcome your mind and reason, the Creator would give you a blessing, meaning that by this you will feel the importance of spirituality. But you see that you are in the same state as before the work, when you exerted to do things by coercion.’” Then he continues, this is under the condition that he thought he was going to do this in order to receive something and that's why he’s seemingly flawed but he's asking for spirituality, he's working, he's hoping to have importance, you see he has no importance. He comes with correct claims that he wants importance, I want to connect. The question to what you said to the friend earlier, that the friends inside of a friend and in a person, all kinds of thoughts and desires are going wild inside of me and maybe you should, or you shouldn't, maybe this path is not for you, all kinds of things. How does a person even identify the friends with him with the right thoughts that help him to advance on the path?

R. He's with them together with all the thoughts and desires and it tears him to pieces.

S. Exactly, and he needs to make the decision that he's working, and he sees that he's not getting importance for spirituality just like Rabash writes, and then the advice is to continue to work. That is actually the internal advice that a person gets, if something's not okay here, it's very logical and clear. So, how does a person know how to listen to the right thoughts, and to the right desires?

R. From being incorporated with all of the individual thoughts, desires, and urges he needs to choose in what way to go, and then after scrutinizing, he receives, he takes a decision that is most appropriate to go by faith above reception to go by a way of above reason. This confusion that he goes through is deliberate in order to take him to the right decision with respect to faith above reason.

S. How can we help each other not to get confused in this state?

R. First of all, we need to be in the right thought, that we all connect to and that thought becomes stronger and stronger in the group, in the Ten. That's basically the thing, and sometimes we can just actually give oral advice.

S. Thank you, I must say I simply say this every time, because it just felt this way, that sometimes it's enough one paragraph from an article from Rabash in order to simply revive a person. It's truly a huge privilege that we have to incorporate with these things. Thank you.

8. S. (55:01) I want to scrutinize these few definitions, he says in the same paragraph we're talking about for a few minutes; he sees that a person is not worthy and then he studies Torah and then he becomes the discernment of Israel, and then he studies Torah again but as far as the Names of the Creator. We'll start from the first stage, where he sees that a person is not worthy and a person decides for himself of course, so he says I'm not worthy. Is that considered a person who is in a descent?

R. No, that is not worthy maybe according to his feelings you could say, but it's basically a revelation.

S. Actually a person says that he's not worthy and that he's not going to receive this, so what place am I in? In an ascent, or descent, where am I?

R. You can't say.

S. You can't say. Another question of definition, he is talking about left and right and he starts to scrutinize what left is and what’s right. While I see or I decide that I'm unworthy, is that considered left?

R. Let's say.

S. If that is called left, then I go and study Torah and then he says the state of the joy should awaken, so there's another dimension here?

R. Yes, the Torah brings joy.

S. Then that Joy leads me to complete wholeness, so that means I move to the right, is that the state of being in the right?

R. Yes.

S. Now, is that transition from the study of Torah to the joy? Is that the above reason, is that where the action of this leap above reason exists, or not? 

R. Again.

S. A person defines upon himself that he's not worthy and he understands he needs to go and study the Torah. That study brings him some form of joy. Joy from what? Joy from the fact that the Creator is caring for him is not just joy, but joy from the Creator tending to him. In that place here where I managed to see that the Creator is caring for me even though I feel lowly and it gives me joy, is that called above reason or is it completely something different?

R. That too is above reason; above reason is an ocean of emotions. It's just that you receive them that way.

S. When a person feels that joy from the Creator caring for them is that all the right line, or is the right line something else?

R. The right line means that I'm in a state that I was in, In that state I'm giving additional labor and I reached the justification of my state, which is called right.

S. Left and right are actually in the feelings of a person. A person actually decides if he's on the left, or right?

R. Yes.

9. S. (58:38) It is written, “And I have blessed you in all that you shall do,” meaning that the Creator will send them a blessing for the action he's doing. “Although after he overcomes he sees that he did not receive any blessing, that he doesn't feel any nearing to the Creator more than before the overcoming, then the body asks the person, you told me that if I will overcome then the Creator will give you a blessing.” Then he writes that “The matter of answering to the prayer is not when he prays, since then he is in a state of cursed meaning deficient.” Then he says, “The whole one who is complete cannot connect with one that is deficient, because when a person feels himself whole it's not because he knows that he has wholeness but because he feels himself as lowly.” If you could explain this, the wholeness is from a person’s feeling that he's performing an action and not coming close?

R. Maybe he's not getting closer but he's in a deeper truth than before.

S. That's wholeness?

R. Yes.

10. S. (01:00:18) How can a person understand that the Creator is demanding us to rise to the next degree before he experiences problems and to stand in the pace of the demands of the Creator?

R. In each and every state one should try to feel that the Creator demands an ascent from him.

11. S. (01:00:46) Does the quality of above reason, give the sense of pride before the friends, or on the contrary, obligates me to be in lowliness, humbleness before them?

R. Possible. Yes.

12. S. (01:01:14) What is that state of entering into the furnace?

R. That he sees to what extent the acknowledgment of his state really burns him.

13. S. (01:01:42) What does it mean that those spies are pecking at my brain and mind, and how to overcome them?

R. Only by connecting to the friends and running to the Creator and wanting to enter in Him in every possible way.

14. S. (01:02:24) How do we overcome pride when we fall into it? How does a person humiliate himself or lower himself? 

R. I think that when we’re looking at the friends it is sufficient to let go of the pride and feel how lower you are than them. The Creator gives this to us, from above. Moreover, man cannot determine that this is his true state that he's lesser, lower than everyone, so he has to pray to the Creator to give him this vision. Because truly if he doesn't discover these things correctly then he's in an illusion, in falsehood.

15. S. (01:03:39) Towards which discernments should we develop pride and towards which discernments should we develop lowliness?

R. This is very personal to a person, but let's say, when we read together some article it'll be clear to us where we are with respect to what lowness or pride. It all depends on according to what Rabash and Baal HaSulam tell us.

16. S. (01:04:33) What is the meaning that Abraham comes out alive from the furnace?

R. That this discernment called the furnace does not apply to him, doesn't influence him, he used to be so low or humble that it didn't affect him. That's why he came out unscathed from the furnace.

S. What is that furnace, that fire?

R. The furnace of fire is fire of pride, being prideful, yes.

17. S. (01:06:11) I wanted to ask about the text, the matter of faith, that in faith we shouldn’t say that he's lowly and therefore he cannot observe the Mitzvot of sanctifying the Creator. In Israel even among simple people that we've heard who have sacrificed their soul for devotion of the Creator. What gives a person the ability to devote himself to the Creator?

R. That he wants to incorporate in the Creator unboundedly and what guards him is from above, from above he's being protected. 

18. S. (01:07:21) I wanted to ask, in relation to faith he says that there should be unconditional surrender, so what exactly is this unconditional surrender?

R. Unconditional means without any condition that he's willing to go for what's demanded of him without any conditions wherever he gains or loses, or changes.

S. Because he writes that if a person works in the form of coercion and expects his states to change it like he is expecting a reward, it's already not considered coercion. Where do you get this ability to work in unconditional surrender?

R. Unconditional surrender means that you don't demand in exchange for your action, anything, nothing. If you demand something that's already a condition.

S. What drives you if you're not demanding anything?

R. That you want to be similar to the Creator or closer to the Creator.

S. You have no desire or expectation from this action?

R. Nothing.

S. Another thing he writes after that, is about some kind of grip onto spirituality, that the more of a person can grip something on spirituality for him it's a great burden. What does it mean to have a grip on spirituality? How can you define a grip on spirituality?

R. Depending on what degree he rose to, what state he's in, that's his grip in spirituality. What quality in order to bestow is he at? How much does he equalize with the Creator.

S. Baal HaSulam writes there that even if there's just a little of a grip on spirituality, to him it is considered like a great thing. So, it's like how to identify that grip on spirituality. How to define it?

R. To the extent and according to what you demand for your state.

S. And this means?

R. That you're willing to stay or be in some state if you have so and so.

S. And that's considered a grip on spirituality, is that not an expectation for a reward?

R. It is.

S. But isn't a grip on spirituality something that you have attained already?

R. Yes, you’ve attained it and you hold onto it and it's yours.

S. And that is something you're sufficed with, or do you want more?

R. No, you settle for it.

S. What decides the measure or grip on spirituality in a person?

R. To the extent that you demand less.

S. And from above it defines upon you what kind of grip you’ll have?

R. Yes, there aren't so many words here.

19. S. (01:11:16) Rabash writes about our responsibility of examining ourselves, to be in the left line for a short time every day. This exam is on himself or the state of the Ten?

R. The test is the extent to which he's inside the Ten.

S. The distance between him and the friends?

R. Yes.

S. That's the time to discover his lowliness?

R. That too.

S. He asks to be uplifted or just to check?

R. No, each and every state separately might only require examining the situation.

20. S. (01:12:22) He writes, if you can explain this paragraph, “It follows that the answer to the prayer is not at the same time as the prayer because then actually he's in the state of cursed, meaning deficient and the complete does not connect to the deficiency. Rather, when a person feels whole is not because he knows he has wholeness but because he feels himself as lowly and regards whatever grip he has on spirituality as a great fortune.” Now comes the question, he says that this too is not worthy because then is the time that he can receive the filling from the left, from the matter of the left. What is the intention of this too is not worthy?

R. Read again.

S. When a person himself is whole not because he's in wholeness and he says that but he feels himself as lowly and as much as the grip he has in spirituality is considered a great fortune, from this that he derives wholeness and says that he's not even worthy of this, this is the time when he can receive the filling for what he felt while he's working in the matter of the left. Can you explain?

R. No, I didn't grasp it, say it again.

S. When a person feels himself as whole, not because he's in wholeness but he feels how lowly he is and how spirituality is considered as a great fortune, from this he derives wholeness and says that he's not even worthy of this. This is the time when he can receive the filling for when he felt he was working in the matter of the left.

R. Yes.

S. Why does he say that even now he has a very small grip on spirituality even though he is not worthy of it?

R. Because it's not wholeness. He's now in his state because he feels a great fortune.

S. The fact that he feels that his spirituality is a great fortune, that's not it?

R. That's not wholeness, it's basically the condition to hold on to the state.

S. What does it mean that then he feels what he was doing when he was working in the manner of the left?

R. It is as if he now discovers what he wanted to receive when he was in the state of the left. It's not a state of wholeness.

S. I must think about it, it's very complex.

R. Yes, that's correct.

21. S. (01:15:27) He writes that although a person should not lie to himself and to say that he feels that he's serving the King even though he doesn't have such a feeling right now, if so how can he give great thanks to the Creator for bringing him closer because he doesn't feel that? If you feel like you just don't have to thank the King then, okay I'll wait till this happens.

R. How can it be?

S. I know that in our work it is not like that and the question arose in me even much more, which I think is much more difficult that I find myself in this a lot. That a person doesn't believe when he hears that his friend is impressed by the greatness of the Creator, he doesn't believe this, he doesn't believe that the friend is saying the truth. What is the advice at that moment that you don't believe what the friend said?

R. Accept it above reason. Say that the friend does feel, he is in a state where he feels the Creator and he appreciates it.

S. I know that we say that they have eyes, and see not, that need in any case the corporeal eyes do see. I don't want to paint a picture, but we know we can picture to ourselves a friend saying you can talk about the importance of the morning lesson and then not come, so how can you justify that above reason? How can you work with that?

R. Because he speaks during the moment where he does have the importance. I’m not saying that he's lying, he has importance, he says wholeheartedly at that moment there's nothing more important than coming to the morning lesson, sitting with everyone, and trying to make efforts to attain the Creator. He says it wholeheartedly, correctly but later what comes out of this feeling, it stops shining on him and he falls.

S. It helped a lot. At that point where the friend speaks, he says the truth.

R. He speaks the truth.

S. And to hear and to adhere to that truth and then afterward what happens?

R. That's the next moment.

22. S. (01:18:34) When Mamre says to Abraham, despite your lowliness do not look at it. Go to do the Mitzvah of the Rabbi, don't look at your lowliness, meaning that there are states where despite the person feeling he is in a great descent, and he needs to overcome above reason and he keeps the Rabbi's advice by doing so. The question is where does Abraham get the force of overcoming the difficult state that he's in? When he went to a higher degree and Abraham told him not to do it and his friend told him to do it. Where does he get the forces to go to that higher degree?

R. From the illumination he received, there's no other possibility. He receives an illumination from above and with it, he can make it. No person, no created being, Abraham included with all of his greatness, we're all created beings, we're all results of the measure of the influence of bestowal of the Creator on each and every one.

S. How can we in practice, Arner and Mamre, were both people who appreciated Abraham, so how can we make the decision to overcome? Truly he was over 90 years old, he was an old person, so where did he get that force from?

R. To the extent he was adhered to the Creator he was happy for his decision.

S. Meaning there are states where despite a person saying that he has difficulties in executing it but above reason he has the hope to be able to?

R. To the extent that he's cleaved to the Creator. 

23. S. (01:21:02) Continuing the answer you gave to a friend, where a friend comes up, he states that he wants to come to the lesson and then doesn’t hold up to it, and then the states change. I want to take that in another direction. Let's say, I state I’m going to do something, and the moment I say it I do it, and then afterward I don't do it. Where's my examination, I have resistance, and if I overcome them and give Arvut, here is the matter of Arvut, but out of the desire to do it but because I stated that I'll do something then I do everything in order to do it. If we look at it from that perspective, then how do we deal with that? 

R. I didn't understand the question.

S. In relation to a friend who states that he's going to do something then we need to, well let's say, I state that I'm going to do something towards the friends and the next moment I'm not going to feel that I want to do it. But I stated that I am going to do it so I need to do it?

R. Then you are not responsible for it.

S. What do you mean?

R. In each and every moment you receive a new state, and we have no way of remaining in the previous state whether we like it or not.

S. Where is my responsibility towards the friends because I bring them to despair by doing so?

R. They need to know that just like you are holding onto a certain moment they’re with you there together.

S. What is Arvut?

R. Arvut, mutual guarantee, is a problem. To the extent that together we are guarantors to one another to the extent we hold each other up.

S. I want to return to the question again. I committed to doing something toward the friends. I will try to do everything in my power to hold to that commitment. You say that at a certain point that I didn't feel like I should do that and then I stopped it, so I should not do all the efforts to hold up to it?

R. You can make all the efforts, but you might not be able to reach the state that you were in back then, because each and every moment a person is a new person.

S. You say that you can do it. The question is a person who said he's going to do something. Does he need to do everything in his power to do it because the friends expect that from him because then he lowers them? The moment a friend says he's going to do something and then he doesn't do it it creates an expectation among the friends and then he doesn't do it. If he despite his difficulties, in any case, does it or requests help to do it and say look, I asked you to please help me, then that raises the friend, it gives them forces, so there's a responsibility here towards the society. He can't just say that I felt different, and I didn't do it, it’s a lack of responsibility.

R. It's not your responsibility, it is the person. That's why we always add, God willing, or with the help of the Creator.

S. Now another point, is it worthwhile before a friend declares something that he checks himself?

R. He can't, it doesn't matter if he checks himself or not. Based on what can he check himself? In the next moment, he's going to be in a different world.

S. Why should I declare something before everyone in the next moment I can change?

R. Everybody understands, everybody understands that these are the states that we are going through. 

S. Maybe at least before a person declares something and commits to something he should think?

R. What good will it do?

S. That he shouldn't declare what he wants to declare. Are you saying that you can't know in advance in any case?  

R. Of course.

S. I understand.

R. That's why only adhesion in the Ten, in the Ten that is trying to be adhered to the Creator, only that can give him some form of anchor.

24. S. (01:26:14) Where I see the friend say something and then doesn’t do it then I justify him, is there a place here for prayer?

R. Yes.

S. What should I request?

R. Whatever you want according to the deficiency that you feel, if you can turn to the Creator with this deficiency then go ahead and speak to Him.

S. The friend who said that he was going to do something and then afterward he couldn't do it, he received new vessels that he cannot hold up to?

R. And?

S. Can I ask for his vessels that he received that the Creator will?

R. Yes, you can pray for your friend, that helps. 

25. S. (01:27:09) The whole work of a person is to push the friends forward and lowliness and pride act without his choice, meaning they stabilize him?

R. Yes.

S. And he above them, pushes forth and pushes the Ten forward?

R. Yes. 

26. S. (01:27:43) From this article do I understand it correctly, that a person needs to be humble, but he should never say that because he's too lowly he is unworthy to serve the Creator?

R. Correct. Correct. 

27. S. (01:28:21) You said a few times this expression that where we need to enter the Creator through the friends, through the Ten, what does it mean to enter the Creator?

R. To connect to the Creator through the Ten.

S. How do we connect to the Creator through the Ten?

R. Together, all of us together, we connect.

S. Now we're all together, we're sitting in a lesson?

R. If all of you are together in the lesson attain such a state where all of you want to be together and together with the Creator.

28. S. (01:29:05) What does it mean that they hold a person from above, they protect a person from above?

R. There are such instances where they look after a person from above, so they don't fall too low and not have the ability to come back up. More or less each one of us has those things.

29. S. (01:29:42) How can we feel the blessing of the Creator in the Ten?

R. Again repeat, please.

S. How can we feel the blessing of the Creator in the Ten?

R. By feeling ourselves coming closer to one another and being in the same thoughts, desires, and goals, that's how we feel ourselves, that's how we determine ourselves and from that, we can all turn to the Creator and ask for a certain spiritual state, an ascent, connection, adhesion in Him. 

30. S. (01:31:05) What does it mean for us the correct fear and the correct gratitude?

R. Repeat, please.

S. What does it mean for us to fear the Creator correctly?

R. I don't understand a correct fear toward the Creator.

S. That we have the correct fear toward Him in the right Kli and also gratitude?

R. You can't. Fear of the Creator means to try and do everything He's asking of us.

S. It is written in the article that we should pray for our deficiencies, but we know that in the state that we are in, in the desire to receive, the deficiency needs to be outside the desire to receive and then it's directed at the desire to bestow. How do we deal with that, how do we bring that together?

R. We need to ask the Creator to raise us above our desires and that will be able to bestow instead of receiving. 

31. S. (01:32:39) At the start of the article he says to be very, very humble. What does it mean to be humble in the work and how can we check if we are being humble?

R. Humble, lowly, means that he feels himself lower than everyone, he deserves nothing, he's got no strength, no hope, and also he doesn't deserve anything, these are all signs of lowliness. A person receives such states in order to awaken him to turn to the Creator. 

32. S. (01:33:31) It's written in the article that the answer to the prayer is not at the time when he prays because then he is in a state where he doesn’t have the deficiency. The question is, is the answer that we receive not from the deficiencies? If the answer we get is not from our deficiency so according to what do we get the answer from the Creator?

R. We receive an answer according to how the Creator aims us. Which states, which degree, that’s why we don’t always understand what’s going on with us. The have to receive everything is a blessing that comes from above.

33. S. (01:34:44) Along this same line as the friend. The answer to the prayer is not when he prays. Let’s say, you have a true deficiency. Is there a time between the prayer request and the answer from the Creator? What is this time?

R. Passage of time has nothing to do with it, it could be now or a year from now. It is not a calculation to make.

S. What condition do we need to be in that the prayer will be heard directly?

R. It doesn't depend on us so much. Let's say if we all connect, we all demand in the Ten there's a good chance of getting it quicker, yes, because the Creator has to if there's a Ten that's connected, that’s well put together, crystallized, and it demands then we need to feel almost immediately the answer to the prayer. Let's go to the next part of the lesson.