Morning Lesson September 17, 2023

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

Part 1:

Rabash. Article No. 1, (1990). What Does “May We Be the Head and Not the Tail” Mean in the Work?

Reading Article. (00:49) “Our sages said, “Be a tail to the lions..”

1. S. (24:23) I noticed Rabash is always talking about “above reason” he doesn't always say “faith above reason.” Is there a difference? Is there an action called “above reason” and not “faith above reason?”

R. No, no, it's the same thing.

2. S. (24:53) He writes here that when we don't criticize the words of the sages and we don't want to accept their words within reason, specifically by this we are rewarded with knowledge of holiness. What are these sages he's talking about?

R. Those who reached in order to bestow, those who reached above reason.

S. And what does it mean not criticizing? How do you not criticize something that you are learning? How do you grow from this? How do you build from this?

R. Well, there are things that you do criticize in order to advance towards the goal. However it's not that you are criticizing the fact of how do you advance towards the goal, because this is what the sages tell you and if you want to follow them, then you have to follow them with your eyes shut.

S. So according to what is written here we cannot criticize, no criticism at all?

R. No because you don't have the vessels, how would you criticize?

S. When can you, when you have vessels?

R. Of course.

S. What does that mean?

R. Vessels instead you will be able to build criticism upon them and ask to the point and get an answer so that you, too, will be able to be in order to bestow.

S. Until then keep quiet?

R. Until then you don't have the vessels, it’s very simple.

3. S. (26:55) What is the expansion of knowledge in the internal vessels and external vessels?

R. The internal vessels and the external vessels are two degrees that a person has to acquire and this is how he advances towards the revelation of the Creator and the purpose of creation. That's it.

4. S. (27:35) What does it mean that when we follow the sages and dust gets in our eyes?

R. That you can't see precisely how you are walking, which way you are walking and you can't just advance following them.

S. So what's the benefit when we get dust in our eyes when walking?

R. That you have to shut your eyes and follow the sages.

S. So stop all criticism and annul towards the ten and the path?

R. Yes.

5. S. (28:30) It's written while a person is still under the control of the will to receive for himself, a person himself cannot know what is good and what is bad, rather he needs to accept everything as the sages have determined for us. And so what can a person scrutinize when he is still immersed in his self-love, to himself, what can he still clarify in this state?

R. Is he following the sages or not and it doesn't matter that it is against his will and he doesn't understand and how and why, but rather he walks with his eyes shut.

6. S. (29:27) Why can a person not, if the Providence is revealed, why can't he go with reception with the intention to bestow?

R. With which eyes does he see it, with his intellect, with his emotion, right, which are vessels of reception, so of course he cannot walk towards the truth.

S. Why?

R. Because truth does not exist on the way when he is advancing with his will to receive. It is very simple.

7. S. (30:25) He writes that the questions that he asked are in the intellect, in the mind, and the fox is considered clever and a person should reply, I do not reply to you with the mind. Now we have this long period in our tens that was based on a lot of questions and our meetings and preparation to the lesson, soon we have a Congress that the friends are preparing for us, a lot of workshops with questions and I want to ask how do we connect when we put together a question that is not from the intellect?

R. If a person intends to follow the Creator, then all of his questions are the opposite of the intellect because to advance to the truth, he can't do it with his intellect, he cannot. He can only ask, how do I advance onwards? But why and how? Well, that he simply needs to continue on the path meaning that the Creator leads him and he follows him.

S. In this, that I feel that this long period now that I'm answering questions and workshops and I feel like my intellect is a central place in my answers and I have this sensation that the friends, too, are answering with their intellect. How do we answer not from our intellect?

R. Above the intellect. This means that whatever is according to the will to receive, I don't follow that, I only follow the will to bestow. The closer I get to bestowal it is considered that I am walking correctly on the path.

8. S. (33:03) He says at the end of the article that we need to see everything occurring in one body. All the questions, this wicked one, which is attacking me with questions, it's telling me like I've been here twenty years, you are doing more efforts than others and you are not always in joy as you should be. Maybe you are less happy than others. How at this point do we invert the switch, flick the switch and go above reason? What is turning this wicked one into a pile of bones? Where do I get the forces to tell this thing because year by year it becomes wiser, more just, it has more to found its claims on?

R. Adhere to the friends, very simple. Don't use your mind rather the mind of the ten.

9. S. (34:10) When is it considered that a person is going above reason? When he succeeds himself to overcome or this that he falls and then..?

R. It doesn't matter what movements he has to make in order to decide and go forward, the most important thing is that he is not walking with his mind.

S. How many times does this feeling that you have so much intellect, it's like as if you are overcoming. You have some internal resistance and you know you do the work in any case seemingly correctly but until you don't fall, you really succeed to overcome there, it doesn’t really feel like serious work?

R. You don't have the precise discernments, that's correct. You have to fall, and from the fall you need to identify, what does it mean “above reason.”

S. So meaning the falls are necessary on the path, that you can't do without them?

R.The falls force the person to get up and continue above the fall.

10. S. (35:37) He writes here that the Creator gives us everything except fear of Heaven and that's in our hands. What do we need to do in order to have fear of Heaven?

R. In order to have fear of Heaven, we need to be in anxiety, afraid not to fall to within reason.

S. So I need to live in this sensation that I'm not doing enough for the Creator, to bestow to Him?

R. Let's say so.

S. What does that mean that I'm not bestowing enough to the Creator?

R. That you are not adhered in that you do everything in order to bestow.

11. S. (36:35) You just answered a friend that we want to use the mind of the ten. So what does it mean to use the mind of the ten? How do we do this?

R. If I hear the ten and I see how much they are thinking differently than myself, then I try with all my power to connect with them and to walk according to what they say.

12. S. (37:15) How can we help a veteran friend that's been learning for twenty or thirty years? He has problems with questions in the lessons, he feels they are often repeating themselves, the answers, too, and he doesn't feel renewal?

R. It means that he is not in them. He listens and he's tired of hearing the same thing, on the one hand, and on the other hand, he doesn't really receive them, he doesn't accept them internally, he doesn't calibrate himself according to these questions.

S. What is really renewed here in the questions and answers?

R. Each time it sounds like a new melody. That a person, even if he makes an effort, he feels that he is rising to a new state.

S. And if he feels like it is repeating itself?

R. This guy is not working with himself, he's not accepting these things in the right way.

S. How to hear an innovation in every question, in the same words?

R. Well, the words could be the same words, we don't have other words but the question is: How do we receive them and how do we connect with them in our heart.

S. How, how do we do this so that we get the answer internally that they sound new?

R. We simply have to enter deeper into these words to connect with the friends and become incorporated with the essence of these sentences.

S. Another person will also ask after me what am I trying to get there, I hear the words?

R. I need to search there for my place and how I am in between these words, in that I live there.

S. So you hear the questions differently? It's new to you, innovative?

R. I try to hear it each time in a new way.

S. And you feel the answers you give brand new?

R. The answers are new.

13. S. (40:33) What do we need to add in walking in our going above reason that there will be a correction?

R. That this walking will be higher each time; a higher above reason, disconnected from our reason, in this way we will rise higher and higher.

S. So let's say I hear the bond and I choose to go after the sages, to follow them. What can I add in this action?

R. I want to go against my intellect with the intellect of the sages.

14. S. (41:44) Let's say a friend tells me, you have to come to the lesson with a computer and a book. How do I know that's the opinion of the group that I'm hearing now?

R. Try to adhere to them and neutralize, annul your own intellect, just accept their intellect, their approach and this is how you'll begin to detect, what is the difference between you and them, and what is it that you have to do in order to adhere to them.

S. So even if one friend is telling me and I am following what he's saying, that is following the opinion of the group?

R. Why just one?

S. Because you get states where one friend comes and he tells you to do something, so if I annul myself towards that?

R. You need to try to hear the entire group.

15. S. (43:15) How can a lack develop in a person who's going with his eyes shut?

R. Because he wants to walk with his eyes shut out of his earlier disappointments. Nothing remains for him except for that.

S. So it's some degree that he has to reach after he went through all the disappointments?

R. He went through a few disappointments. He sees that it didn't help him, that he nevertheless annuls himself more and more in order to walk with his eyes shut.

S. And now when he goes with his eyes shut, how can an additional new lack develop in him in order to bestow?

R. Because he calls unto the Creator more because he has no choice, that's the only thing that remains for him.

16. S. (44:35) He discerns between two states here: the correction of creation and the purpose of creation, and he tells us that we are actually starting the process in this that we are shutting our eyes and to go as a tail to the lions. And afterwards, after this process, that we begin to be influenced, we receive some illumination, one way or another towards the vessels of bestowal, then we reach the purpose of creation, which is intellect and Rosh [head]. I thought that the purpose of creation was to do good to His created beings. Why is he expressing it in this way, isn't this kind of a cycle here?

R. I don't know, speak more clearly and not what you were thinking before, and not now that you are thinking something else.

S. What does it mean to reach the purpose of creation which is intellect and Rosh [head] and is this not a cycle that goes from head to tail, head to tail?

R. Don't try to turn yourself in us, what is it that you are asking?

S. That the purpose of creation is the purpose of intellect and head, can you explain that?

R. The purpose of creation is that we should receive, accept the view, the reason of the Creator.

17. S. (46:31) The mind exists so what are we supposed to do with it, for what discernments, scrutinies?

R. Everything that we have in our intellect we can use it in order to advance towards adhesion with the Creator. We shouldn’t cancel anything that we have but rather only that we will have greater closeness between us and with the Creator.

S. So how do we use it correctly?

R. When we want to get closer to the friends, we shut our eyes, to connect with them as much as possible, “as one man with one heart,” and in this way, meaning in the connection between us, to get closer to the Creator together.

18. S. (47:53) To continue Norma's question and also another friend who asked: What does it mean to get the reason of Kedusha? What does it mean to receive the reason of the Creator?

R. To receive or accept the reason of the Creator, it means to receive the connection between us as much as possible above reason in all of the created beings; this is the reason of the Creator all in all. “Love your friend as yourself.” “I am the Lord.”

19. S. (48:37) I hear in recent lessons that you're advising to use the ten as like this assembly of sages, wise people, to use it, really what desires to use and how to advance. Is that something we really need to put into our lives?

R. Yes.

S. Is there a time where we are getting advice from the ten?

R. Maybe it's worthwhile to do that but we have to connect with the ten so how will we do that if not by wanting to discover the connection between us.

S. When a person then turns to the ten with some question, it suddenly sounds that a person doesn’t even make decisions for his life.

R. Based on what?

S. We leave this very individualistic lifestyle that everyone knows what is good for him?

R. If you want to determine your future according to that, please go ahead.

S. So that’s what’s new to me, that I’m hearing, that we really day by day need to live according to the decisions of the ten?

R. Yes.

S. So let's say that a friend now comes to the ten and says, what should I do? How does the ten answer that friend? How is that answer correct?

R. The connection between them and the connection with the Creator.

S. How can we be sure that we are forming this connection before we enter?

R. As much as possible.

S. So we are giving prayer to the Creator so that we will connect between us, so now this friend connects on the right path?

R. Yes.

S. And then answer her?

R. Yes.

20. S. (50:52) It's written that rather when we don't criticize the words of the sages and do not want to accept their words “within reason,” then specifically, by this we are rewarded with knowledge with reason of Kedusha [holiness]. What does it mean that we don't want to accept the words of the sages “within reason?”

R. According to our mind. We want to accept the words of the sages “above reason.”

S. How, I can't understand what that means?

R. You can't succeed in understanding it, you just have to accept it in this way above our reason.

21. S. (51:51) Rav can you explain the difference between regular faith of the masses and the faith of the sages and faith above reason?

R. You need to try to answer these things. Speak together between you and try to give it an answer.

S. We know that when we speak of faith we are talking about faith above reason in our study?

R. How do you understand what faith above reason is?

S. Well, this is what we hear, we don't get it yet, we know it's above reason. Now we hear that above reason is also how a friend relates to the opinion of the ten. How he takes the opinion of the ten above his own. So what's the difference between a friend who accepts the opinion of the ten and let's say someone externally in the outside world, accepting the opinion of the environment?

R. So accept the opinion of the environment, so?

S. So why specifically is our action here going above reason?

R. Where when he takes on the view of the environment?

S. By us?

R. Because he doesn’t take his own view and he doesn't take the opinion of the people he is with but rather he wants to go with faith above reason. Faith above reason means that he does the opposite of what his own reason or his environment, not his ten but his environment, think. He goes along with his new reason against their reason.

S. So outside, here there is something that we are doing against man's own reason?

R. Yes, of course.

22. S. (54:18) Is there a state in which a group, an entire group receives an opportunity to go above reason?

R. A group can receive an opportunity to go above reason if he chooses that and he insists on that and he truly wants to advance. Yes, it fights for it.

S. I'm trying to ask on one hand, as I hear it, each one has his own suitcase, his heavy suitcase of scrutinies and his work to go above reason, to take some stride towards it and on the other hand, I feel that we are standing before each opportunity and I'm trying to understand how we can take this opportunity as a group, together?

R. If you feel that you are as a group and you are searching for in which way can you advance towards the Creator, then you take upon yourself the connections and directions such that they will be toward the Creator. Meaning the One who is Good Who Does Good to the bad and to the good, together between us, above our own reason, and with such connections you go forward.

S. What exactly is for the group of Bnei Baruch, now, to all go above reason?

R. Well, the entire group of Bnei Baruch that I cannot say, for that there has to be a connection among everyone but the fact that each one in his ten supports the friends and he gives them an example of how to go above reason, this is something that we can understand. That each one tries to show how much he is in the connection with the friends and he wants to support them and each time to be in an ascent, meaning each time to be in bestowal. Okay.

23. S. (57:08) How can a person know that he has faith in the sages?

R. He doesn't know but rather he tries to walk according to the counsels of the sages. That they say that we have to go, he has to go above his reason, in the opposite manner.

S. How does he know that he's not swaying off the path because in our work we reveal more and more flaws in himself.

R. This is good!

S. So how does he know that he is not swaying off the path?

R. The fact that he sees how much he might deviate from the path, it actually helps him to try to hold onto the path.

S. How does he go? If his eyes are shut, where?

R. He doesn't have his eyes shut.

S. But it says to go after the sages with “eyes shut.”

R. Yes, that’s how they say but it means that they have to accept their path, their advice, what they say and this is how he should walk.

S. So what is this “eyes shut,” what are we shutting our eyes toward?

R. He is shutting his eyes on his will to receive, his ego, he doesn't want to accept these counsels seriously.

S. Why, as Rabash explains to us in love of friends, that in love of friends it is preferable to see the love of friends “within reason” than “above reason?” So in faith in the sages, why is it now preferable to go “within reason?”

R. But he hasn't reached that, he hasn't come to a point where he sees everyone together, connected on the degree of faith. So he can't open his eyes and see them like that.

S. Yes, but in faith of the sages it is written that we should accept everything, not to criticize the words of the sages and we don't want to accept the words within reason. If he takes that he is rewarded with the reason of Kedusha, out of Kedusha, why should we do it within the reason that I will understand in reason, say when we read Baal HaSulam it makes sense?

R. But you have no mind, you have no reason and that's why you have to accept what they are saying above your reason.

S. If one feels he accepts the words of the sages in reason, is something wrong? Does the sage's advice have to oppose a person's reason, he has to feel the objection?

R. It's recommended, it's desirable, then it's clear to him that he's following the words of the sages.

S. When does faith of the sages become faith above reason?

R. When he accepts those words as above his own reason, his own mind.

S. So what's the difference between faith in the sages and faith above reason?

R. Faith in the sages, belief in the sages is what the sages say and are they above a person's reason or not, that depends on a person. If he wants to accept the faith of the sages above his own faith, above his reason then he advances alongside them and that's how he moves forward.

24. S. (01:02:02) What you just explained is about the sages and above reason but if a person wants to know what the reason of the ten is, should he ask his friends what the reason is?

R. You're now asking about how to use it. Yes, you can ask them, you can talk about it.

S. So only when they say and if there is some resistance then I do it?

R. Then you need to discuss it.

25. S. (01:02:37) When the Rabash writes about these things and in the article it seems very clear and organized. For example about the ego, who is making the arguments and what are the arguments and whether the two possibilities and the answer to go above reason or in reason. But inside it's a mixture of emotions and you never know who is asking the question.

R. Because you're not passing it through the emotion.

S. How do you pass it?

R. We need to pass these things to a feeling.

S. Is it supposed to be organized like Rabash describes it or is the confusion a part the matter?

R. It has to be scrutinized within your feeling.

26. S. (01:03:36) If we're talking about Rosh Hashana and fruit, what are the fruits one attains after the work in attaining the vessels of bestowal?

R. You attain the vessels of bestowal.

S. Are these the fruits?

R. Yes.

S. This is what is called to do good to the creatures?

R. Yes.

27. S. (01:04:15) We read an article and we feel we understand what’s written there. I understand the situation he's talking about but I'm not in it, that's Baal HaSulam, it's not me. I understand there's this situation. It's a situation I should aspire to but I understand there's a picture and I accept that picture. What’s the matter of above reason here?

R. You accept it above your reason, which means it's more important than how you think; by that you gradually awaken the reforming life and it arranges everything for you.

S. But I don't think, I read what he says and accept it. I have no part that goes against it. I don't think he's wrong or there’s other states, I accept what he says 100%. I just know I'm not there, nothing to do. Maybe in the future I’ll be there.

R. But that's not good, it means that you're not working. You have to work with it, you have to imagine that you are arranging yourself in the direction of faith above reason and in your opposite mind, your opposite feeling you're going to perform acts of bestowal.

S. He says everyone has to be in love for each other, I'm just taking an example, to feel the hearts of each other. I accept it, I want it, I'm not there and I don't feel that we are there. I’ll do whatever he says in order to go there but I can't perceive it. I accept it 100%, I'm not arguing, I will do whatever he says, everything they advise me to reach it.

R. You're just saying it, it’s words, it's a lie. It’s a lie because you're saying words but you're not keeping them from within your desire and the desire is the main thing for a person.

S. All right, that's true, I'm not there. I know I'm not there, I'm in a different place but I don't feel the resistance, I don't feel that he’s wrong.

R. You haven't come to it, you didn't taste it and that’s why you don't feel the resistance.

S. Now, one more question. Every place, every group, a person is in when he's among people, many times he feels he's not thinking like others but what's more important for him is that people will think good things about him and so he's not in resistance to them. He’s silent many times, even he may say things he's not thinking just so he won't feel that others are looking at him in the wrong way. The incorporation, the empathy of other people is more important for him than his own view.

R. He's working with vessels of reception.

S. Yes. What's the difference here when you say go above reason, to go with the group? The reason of the group is more important than my own, to go with the reason of the group? Where is that different from what I described in the beginning?

R. I didn’t understand.

S. A person always wants empathy from others. Many times, not always, he's willing to forget about his own view just to get the empathy from others. When we're talking about work here in the tens, why if I give my view up just to be a part of the ten, why isn’t it the same like in the outside when a person forgets about his own opinion? Why is this above reason?

R. Because you're doing it in order to acquire the profit of in order to receive. Why are you doing this?

S. Why am I coming over here?

R. That's your business.

S. It’s the same question. Meaning you're asking what's my final goal?

R. I’m not asking about that. I'm asking right now, don't run away from it. I'm asking right now, why do you wish to change your desires right now, so you will be respected?

S. Okay.

R. Okay, that's it, so what are you about to receive here?

S. Meaning a person should do this calculation each and every moment?

R. Of course.

28. S. (01:09:58) The Creator can give everything to a person except for the fear of the Creator. Where should a person take this fear from, the fear will I be able to bestow to the Creator?

R. From the group, from within the group.

S. How? How from the group do you get this fear?

R. He should be afraid that if he's not going to do it the group won't accept him.

29. S. (01:10:33) A question and then I saw one other friend, he sent a question on the chat so I'll try to connect them. Advice of Kabbalists, we have 613 advices, counsels. It sounds like something that leaves the scrutiny to a person. It's an advice, it's not a command, it's an advice as if you have the scrutiny, the possibility. The friend is asking, he says he wants to do what Kabbalists are telling us but maybe he doesn't see that the ten is supporting it. How can one scrutinize that?

R. If the ten doesn't support him he should not make those scrutinies. What for? It's not moving in the direction of the ten.

S. Now in the tens we have after Covid like a curse where we’re hybrid. We have two engines, half are at home half are here. A person makes the calculation I'll come, I won't come. There's a point here that it's not so nice to go into but it's out there. Now if I want to make this scrutiny I should see everyone corrected and I should put myself under pressure?

R. I need to accept everyone as corrected and I need to adhere to them, mostly in order to be corrected. I have no standards of my own, no discernments but who do I need to reach? I need to reach adhesion with the friends who are with me.

S. Here in the hall there are people who came physically and they have the ability. They're like the cream the Creator brought here with all their strength. Some are at home. I may take an example from the whole group or should I be adhered to my ten because in my ten there are all kinds of examples. Someone wakes up at 5:00, someone makes this calculation or that calculation.

R. First of all your ten, then the collective.

S. So my point, the point of my scrutiny is always to give my maximum, not looking at others I should completely surrender? Now there's a meal. I don't feel like coming to the meal. I should make the effort in order to surrender myself and come?

R. Yes.

S. For the rest of the friends it's okay, they decided maybe they won't come. But should I see everything standing before me?

R. Yes, of course and in general the whole world is something you depict as the world. The Creator is arranging this vision for you, the way you accept the world.

30. S. (01:14:09) If it seems to a friend that his ten’s reason is not according to what he hears in the lesson, is it okay to turn to Bnei Baruch to scrutinize what's the right reason, the right view?

R. If he can't scrutinize it in the ten?

S. Yes, sometimes it seems to me that my ten wants to go in a direction which is not what I'm hearing from the teacher and the lesson. Is it okay to turn to Bnei Baruch to scrutinize what’s the right thing to do?

R. Who is he turning to?

S. Board World Kli, there are heads of languages, there’s a management.

R. Yes, probably yes.

S. Many situations like we're saying in the lesson and where you recommend at the end of the lesson that you should read the material of the lesson but someone decides what's important now is to reach MAN. Now there's a discussion in the ten where we don't really know how to make a decision. Can they consult with us on such things so we can name them?

R. Who's deciding that, I don't know.

S. You, you can consult.

R. But there's a mechanism that determines these things, so you must follow it. It’s the worst thing possible to awaken all kinds of doubts about management. There are no revolutions to lead here.

31. S. (01:16:01) You said that cause should be filtered through the inner emotions. How can we pass the emotion to the feeling?

R. Try to move it from reason; from the mind to the feeling.

S. What are the steps for it?

R. Steps are when a person enters his feelings. Then he wants to organize them, arrange them according to those notes that he feels.

32. S. (01:16:49) I see that a big part of our advancement is around the ten. What can I do if I feel that my ten has no interest in doing the work, how can I do the work?

R. Change or you’ll have no progress.

33. S. (01:17:11) We read that we shouldn't criticize the words of the sages. What is the right place of doubts and inner scrutiny for a student on the path?

R. Doubts and all kinds of scrutinies in a student, although he sees that he can’t see, can't understand, can't accept the words of the sages, he's making efforts to submit himself and accept them nevertheless.

34. S. (01:17:46) Are we allowed to scrutinize these doubts in my ten or should I just ask for help from the ten to overcome them?

R. No, it's possible that he wants to scrutinize things but after the environment explains things and they accept everyone's opinion, then he has to accept it, too.

35. S. (01:18:17) What is the difference between blind faith and faith in the sages?

R. This has to do with the fact that blind faith is without any criticism and faith in the sages is when he trusts the friends, those he is studying with.

36. S. (01:18:46) Can you explain this part of the article: “Old man don't tell me anything because I will not hear you. Rabbi Eliezer looked at him and he became a pile of bones and when his anger subsided he turned his head and wept.” Can you explain?

R. No, but it happens to each and everyone. Except not yet.

37. S. (01:19:18) What does it mean that Moses hid his face because he was afraid to look and our sages said that by that he was rewarded with a picture of the Creator?

R. Moses was afraid that he might fall from the degree of above reason.

38. S. (01:19:44) What is the revelation of Elijah?

R. I don't know, I haven't reached it yet.

39. S. (01:20:02) With your permission, in the first line it says that once a person has done all the efforts in order to attain the vessels of bestowal, then in the next paragraph it's about everything received from the Creator except one thing, which is fear. My question is vessels of bestowal, does fear become a vessel of bestowal without which we cannot receive The Good That Does Good?

R. Yes, whether or not he can bestow to the Creator.

S. One more question about yesterday's lesson, I would like to be thankful to the Creator and to you that we have made it to the stage where the whole world Kli, not only the ten has become one. And there are less differences for many of the friends that have been feeling them for years, they feel the whole vessel and they do everything. Great gratitude to the Creator and to you.

R. Thank you.

40. S. (01:21:21) I recognize that there are two kinds of questions, one is about the article the other is about the work. When the questions are about the article does it mean that we are lacking work in connection?

R. What's lacking in the work in the article?

S. When there are questions about the article itself does that mean that we're lacking work of connection in the ten?

R. Could be yes, also.

41. S. (01:22:13) When one should shut his eyes, follow his ten and connect with them with the full heart you feel that there is a burden on the heart and you see it’s impossible. So when asking the Creator to help He sends a friend and this friend does something impossible in the heart, he gives him correction. How can one be thankful for such a situation?

R. Be grateful from the bottom of your heart. What do you mean how, how to be grateful? You need to feel in your heart that you're grateful to the Creator for bringing you closer.

S. Does this force come from the friends, from the ten?

R. Through the friends, from the Creator through the friends.

42. S. (01:23:33) At the moment a person is standing before choice between faith and reason it seems to him that in reason there's everything and in faith there's nothing. What helps a person to make the right choice towards faith?

R. There is no choice. Either he stays in the world of lies or he has an opportunity to rise to the degree of the world of truth.

S. At what moment the place of faith is filled with meaning, the meaning is the knowing?

R. The place, the place of faith is filled with air, with water and later with light.

S. This place of faith you're saying it’s filled with air, with water, with light. Can we specify how to feel it?

R. I'm not getting to it, I'm just telling you that this is the place the faith has to fill.

43. S. (01:25:16) There is a kind of advancement with the study and there is advancement when you attain, so what's the difference between the two?

R. Study is like in school, attainment is a matter of feeling and revelation.

44. S. (01:25:47) What are the means that help a person rise from within reason to above reason?

R. The means that help a person rise to above reason is the prayer, the prayer and of course the support of the friends.

45. S. (01:26:31) Is becoming a tail to the head an example of faith above reason and what are the conditions for us to come to in order to become a tail to the head?

R. Yes. It’s exactly the transition from below reason to above reason. We need to try and do it.

46. S. (01:27:27) The whole world says we should be in reason. If you say a person has no mind you let him go, let him be. Why should I be above reason?

R. You need to be above reason in order to attain the Creator and to cleave unto Him.

S. On the path of the mind can’t I attain Him?

R. No, you cannot attain Him within reason, with your mind.

S. I don't want to be a tail for a lion or head for a fox. How can I shift to be above reason?

R. You need to stay with us and hear what the friends are saying and gradually it will change.

47. S. (01:28:40) It’s the second time we are gathering in Latvia. In the past two weeks we had a big Congress and we wanted to tell you about it so you would be happy, the Creator will be happy. Many friends are coming for Sukkot and we will be happy to see you soon and to see everyone. Our question: the evil inclination always comes and diverts a person from the path of truth and it disturbs the faith between the friends and with the Creator. How can we overcome it in order not to harm the emotions between us? How to turn it into strengthening the connection between us?

R. We can do it only with the strengthening of the connections between us; to strengthen our connections and create a greater vessel in which the light can shine and the Creator can be revealed.

48. S. (01:30:12) It's written in the article that when a person feels some detainments in the work of the Creator it means that he is not working for the Creator yet.

R. Yes.

S. If I work for the Creator don't I feel any burdenings, hardenings?

R. On the contrary. You feel as if you're being lifted up in the air.

S. From these words it turns out that there’s a desire to serve the Creator and bestow without feeling problems.

R. Yes and no. By overcoming problems you feel like you’re uplifted.

S. What is work above reason if this is so since I am running away from my problems? It's as if I will be better off in reason, so how to rise above it?

R. You are not running away from the problems, you are overcoming them.

49. S. (01:31:34) I heard you saying that we should see that the friends are corrected and to hold on to each and every one of them. It is very hard for me to do with my broken vessel. Should we follow the friends as we should follow the reason of the Kabbalists?

R. Yes, even more than that. I need first of all to reach the friends and then I come to the wisdom and all the rest of it, everything.

50. S. (01:32:21) Our question is: What's the connection between the mind and the Creator? If everything comes from the Creator what's the role of the reason, of the mind in the spiritual work?

R. The Creator awakens our mind, nothing works independently of the Creator.

51. S. (01:33:05) If a person is rewarded with repentance and he’s adhered to the Creator can we call him a sage?

R. Yes.

52. S. (01:33:18) If we classify our emotions, how can we do it in the constant struggle between reason and above reason?

R. Above reason has to be above everything because that's the quality in which we approach and then attain the Creator.

53. S. (01:34:01) It is written this is why we say that the fear of the Creator belongs to the created beings as long as they're not sure it’s for the Creator's help, for the Creator's sake. Meaning in the degree of Lishma we’re certain that we’re giving contentment to the Creator and in Lo Lishma we’re certain about faith above reason. Here it says that they refrain from reception. How can we do that?

R. Only by holding onto the friends, they will balance you.

54. S. (01:34:56) About consulting with my ten. I wanted to ask, should a person aspire to ultimately have the internal structure of the ten inside and this becomes his reason of Kedusha, that's what he consults with?

R. Yes.

55. S. (01:35:19) We just heard an amazing article and we talked about advice on how to behave in all kinds of situations. The question is what should I do? Do I take it like a warehouse, when a situation comes I'll use that or should or should we awaken the situation, awaken all kinds of different situations?

R. We need to immediately awaken those states.

S. How can we do it in the most beneficial way?

R. The way you see the group, the way you see our entire society. To a small extent they change, they awaken. You, too, should awaken that state.

56. S. (01:36:17) Living this state of faith above reason, I have no words to describe this emotion. This is the place where you discover things, you feel something is perfect, you justify any situation, is that the feeling?

R. Yes.

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Tägliche Lektion1 ное 2023(Morning)Part 1 Rabash. Artikel 2 (1989)

Part 1 Rabash. Artikel 2 (1989)

Rabash. Artikel 2 (1989)

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Tägliche Lektion1 ное 2023(Morning)
Part 1 Rabash. Artikel 2 (1989)

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Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten