Morning Lesson January 09, 2024
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Part 1:
Rabash. Article No. 24, 1991. What Does It Mean that One Should Bear a Son and a Daughter, in the Work?
https://kabbalahmedia.info/sources/MzCpjqT4
Reading: (00:36- 36:49) What Does It Mean that One Should Bear a Son and a Daughter, in the Work?
1. S. (37:19) We come here every day connect we make an effort we connect in the tens as one big Ten this is felt every day truly this effort I want to ask what actually out of this effort that we come here every day we ask questions we raise a deficiency upwards to Kedusha how does it complete the Creator what does it mean to complete the Creator within this process?
R. We want to identify with the same state that the Creator presents us with, that we will receive everything above reason, that it will be a great prize for us a gift for us, without wanting to agree to remain in the state that we are in. We want to rise from dust to reach the heavens.
S. This means that we should constantly awaken, awaken the dawn the Creator brings us states that he deliberately wants us to awaken it and connect to them more and more in the connection between us?
R. Yes.
2. S. (39:23) It says here that the sun means reason and the night means doubt. All the Innovations the Novelties are above reason so what exactly is above reason?
R. Above reason is that I want to be in a state that in what I'm in that is considered for me perfection and adhesion to the Creator. I can't imagine that I'll be less than that. I can't imagine that I'm in a descent in a fall in reception, but only in bestowal and in love above all the conditions.
S. Why?
R. It is a state that advances me to the Creator and by that I give him contentment.
S. What does it mean to give contentment to the creator?
R. To give contentment to the Creator means that I let go of myself and I want to bring myself closer to him.
S. That is called blessed?
R. Yes.
S. How does a person relinquish what kind of check do we have that the work is correct that we are doing it correctly?
R. To the extent that he does not think of himself but only of giving to the Creator, to give Him contentment to that extent he is joyful and confident.
3. S. (42:09) I read in the article that a person reaches within reason understanding that the only the Creator can help him, within reason. Later, only after he comes out of the quality of bestowal he realizes that the Creator could not have helped him he would not be able to cope with it, overcome how is it possible within reason to reach this state?
R. He reaches a decision within his reason that he is not capable of doing anything and whatever he is capable of doing he is letting go of his state and being in order to bestow with all of his might.
S. Why does he receive a testimony for it only after he goes out in order to bestow the evidence?
R. Otherwise. how would he exit, he exits towards the quality of bestowal he comes towards the quality of bestowal and to the extent that he advances to be the bestower to be similar to The Creator to that extent he begins to discern two identify those states that he goes through and to measure them to feel them to weigh them.
S. What is the work in the state of dust how can you work if he is in the state of dust?
R. I would say in the work of dust is a state that he is parallel to the essence of a person. That he can feel to the extent that he was in dust and know that if he lets go above reason he falls into dust. He simply leaves spirituality, detaches. Thats it.
4. S. (44:46) When a person is placed in the ground in the dust what kind of usage is he allowed to do of the fact that he knows that the creator will help him?
R. Only prayer if he is able to.
S. He doesn't have strength.
R. He doesn't have forces, but he knows that the creator will help him.
S. Where does he have such a guarantee from?
R. From experience?
S. Yes, from experience are we allowed to use this knowledge that the crater will help us how will we use it?
R. I wouldn't say that he could be confident. No that feeling of being in dust depends what kind, but it can be very difficult that he has no possibility to even move a finger he has no strength.
S. If a person is already working when he is in a state of dust because he needs to work. In the state of dust he must not stop the work receive an opportunity to work in the state of dust. What help does he need from the Creator?
R. To bring him out of this this to lift him a little bit that he will be able to cope slightly otherwise when he is in dust he is in like a body that is covered in dust.
S. So he shouldn't aspire to get out of this situation?
R. He should have aspired to come out of this state that he is buried in the dust and only the Creator can help him can give him a push and then he will try to do something of himself with prayer with a request all kinds, but that it is truly in the dust you can't do anything.
5. S. (47:39) He writes that the work above reason should be unconditional surrender. What is this thing unconditional surrender?
R. It is considered that I want in any case that I know what in reason is I know what above reason is or not to understand what it means or not but I must accept by myself the state that I'm in and I must come out of must come out of it other words I need to rise and even though I don't have any strength I even though I'm all accumulating all of my forces I'm just not capable I’m not capable of getting up from dust so I'm crying save me help me come out of it a little bit that I'll be above this that I'll have the opportunity to cling on to something in order to bestow to cling on to the friends to cry out to them that they will help me there's no other possibility, yes.
S. He writes about this state that a person should tell himself I want to be the servant of the Creator and I have no clue about the work I have no flavor in the work but nevertheless we need to work with all our might as though we have feeling how from a place we have no idea no taste how from such a place do you rise to above reason?
R. You don't have the possibility to grab on to above reason when you want to arise there, but you are not capable of staying in reason and that's why the most important thing is to get rid of your reason and to rise above what's there it doesn't matter just most importantly not in reason.
S. How do you develop this feeling that I have to get rid of this within reason. I have to rise; I can't stand staying within reason anymore?
R. It comes, it comes gradually, and it accumulates in a person to a proper great feeling.
6. S. (50:46) I want to continue to ask about this matter of falling to the dust, because he ends the article by saying that you need to see it as a moment of Kedusha, sanctity that you are on the ground. He says that you have to ascribe it to the Creator?
R. Yes, because it is a sign that you fell to a true form, Malchut.
S. And then you seemingly have to truly agree to be in that state, you have to say there is None Else Besides Him, He did it to me where do you get the power to say that?
R. This doesn't matter, even if you say that it's None Else Besides Him, the Creator did it , it doesn't matter. When you want to come out of it, it's truly your desire.
S. If it is the moment of Kedusha why do I want to get out of it?
R. There is no moment of Kedusha here.
S. Rabash writes that he sanctifies the earth, his will to receive?
R. Yes, he sanctifies it because through it a person begins to rise in faith above reason.
S. So it’s our point of opportunity?
R. Yes, it is the point of inversion, a point of ascent.
7. S. (52:18) If a person feels the taste of dust within his reason really he wants to get out of this situation because he is suffering. Why is this considered going to, above reason?
R. Look he begins to receive new discernments about being within reason and being in dust; it's impossible to exist this way, not due to feeling suffering but that he begins to receive discernments towards the Creator.
S. What pushes me to come out to, above reason?
R. That you see it is false and a lie.
S. I am being pushed from behind to get out of above reason, it doesn't pull me forward from ahead?
R. You're attracted to go ahead forward, you ask strength, to have the forces of attraction forward.
S. What is this forward?
R. Forward towards the Creator, towards bestow, towards connection.
S. But when you are feeling a state of dust, you're supposed to agree to the state of dust?
R. It's like you are being fulfilled forcefully.
S. Should a person agree with the state of dust that he receives or not to agree with it and to want to come out of it?
R. Of course not to agree and to want to come out of it; that he sees that this dust is like a swamp that's pulling him in.
8. S. (54:22) He writes that even if a person feels a state of dust he nevertheless bestows to the Creator?
R. Yes, all of our work is to come out of this dust and to reach in order to bestow; the Creator receives pleasure from that because we want to grow, we want to come out of this state that He created.
S. That's what I don't understand. How does the Creator enjoy when a person feels the taste of dust? How can I bestow to him then?
R. Because it will help a person come out. What do you mean?
S. The moment that I feel the state of dust I’m not bestowing right; I'm supposed to enjoy?
R. You don't enjoy it. You already reach a state where you don't enjoy the state of dust.
S. Of course I don't.
R. It’s an accumulative matter; there are some people that can enjoy this flavor of dust more and more and more, and then they reach a state that begins to awaken seemingly; so, what am I enjoying? What am I attracted to? and here he begins to exit.
S. Does the Creator enjoy it when a person feels the state of dust?
R. Yes, it's a sign that a person is already in the transition from, not for the Creator's sake to the Creator's sake; from to in order to receive to in order to bestow.
S. Is it possible to give the Creator contentment even when a person feels the taste of dust?
R. It depends on your direction.
S. Meaning if I want to get out of it, not just enjoy it?
R. Yes.
9. S. (56:18) The state of dust that came from above to the land?
R. I don't understand, dust is sand let’s say.
S. But it’s a place, a place of shattering and the place of salvation?
R. Go on!
S. It is written that the seven Kings fell and shattered…?
R. I don't know, I didn't read about that here.
S. Okay, fine. Dust is these two states, you said this is a transition from Briya to Atzilut?
R. I don't know about that either. Say it in words that we learn and read.
S. It’s difficult. Thank you.
10. S. (57:35) In the beginning of the article he writes that the reward for Torah and Mitzvot should be the recognition of evil, to know that he has something harmful in his heart. And in most of the articles he recommends that we need to demand vessels of bestowal or the greatness of the Creator. He says for all of your effort demand vessels of bestowal or the greatness of Creator. My question is what's the difference between all these demands, when you demand to know that you have something harmful in my heart? When for the greatness of the Creator and vessels of bestowal?
R. If I discover that I have this harmful in my heart which is the egoistic force of the desire that only wants for itself, that only wants to swallow up everything for itself, even though in the end it works against it; I want to rise against it, I want to stand against it, not to give it the possibility to swallow everything. That's what I would say.
S. He recommends demanding that this is the reward, that I will reveal this harm doer that I will see it?
R. Yes. To that extent he will want to get out of it.
S. Is there a difference when I ask for the greatness of the Creator, when for vessels of bestowal and when to discover the harm doer? These are the three things that I recall he recommends demanding in the study and in our efforts?
R. Whatever comes up in your heart this is what you should demand.
11. S. (59:24) Regarding working above reason he writes, a person needs to say I want to be the worker of the Creator even though I have no flavor in the work no knowledge of the work, nevertheless I am willing to work with all of my might as if I have attainment and sensation in the work. What is this as if?
R. As if I were rewarded.
S. Meaning the work above reason starts with, as if?
R. From as if.
S. From this game that a person plays with himself?
R. Yes, but a person wants and demands and makes efforts to achieve Lo Lishma in order to bestow, to rise above his present state. He wants to be in such a state even though he cannot, nevertheless he is drawn to it.
S. Is it right that he feels if he leaves this game he immediately falls back to his own nature?
R. Again
S. We say that a person needs to work with himself as if he is in bestowal, as much as he can, as much as he wants. Is it correct to feel that as soon as he lets go of his game he immediately falls back into his own nature and to his own thoughts in order to receive?
R. Well, possibly, yes. There are a few variations here, a few possibilities, how does he feel himself? Where does he fall? Where does he wake up? We will go over that. But go ahead and ask as much as possible. It's actually a place for scrutiny. I would read this entire article again.
S. Is working above reason always built on the fact that there is a taste of dust in the reason?
R. That within reason we have a taste of dust that's already salvation, that's already revelation. Until a person reaches that he still has all kinds of states that start by not feeling at all that need to be a taste of dust here, and bit by bit according to his overcoming, the overcoming that is born within him he begins to feel the taste of dust.
S. To advance to feel the taste of dust, there you also need to work in faith above reason?
R. Yes, of course. Otherwise one does not feel that it is dust, it is just a flavor, the flavor of everything that I have in this world. Why is this the taste of dust?
S. In other words, only from this effort does he build this vector that gives him this contrast?
R. Yes. Guys, you should make an effort in that; this is a very important article, this is already an article, one of the articles that truly pulls us up.
12. S. (01:03:55) I feel a taste of dust in states where the goal does not shine. I do not feel where we need to aspire to, the goal just does not shine.
R. What do you mean by the goal?
S. You do not have a place where you feel you need to yearn for or something that pulls you from ahead, the Creator.
R. I yearn to come out of this world like coming out of an egg.
S. Right, that is when you are being pushed from behind but there are states where a person is pushed from behind and nothing shines to him from ahead from the front. Can that state be a feeling of dust because there is no purpose in life there's nothing that inspires you and motivates you.
R. Yes.
S. In that state what should a person do that the goal should shine for him?
R. To receive strength from the friends, from the environment.
S. To be precise so it's a force as if he wants to realize something?
R. He wants to realize it with the friends with the others and that depends on how much he is connected to them whatever they want. For him to participate, participate why? Because by that he will advance towards emerging, coming out.
S. In other words a person needs to look for attraction that he feels from his friends from the Ten?
R. Yes.
13. S. (01:05:47) In the article there are many states Rabash describes. On the one hand. it describes regardless of what state a person is in above reason or below reason he needs to be grateful to the Creator and to feel connected.
R. Not always in order to thank the Creator.
S. Not always though he is capable but that is what he needs?
R. Yes.
S. On the other hand he always needs to yearn to come out of that state.
R. Let's say so.
S. He needs to demand to be in motion and come closer to the Creator and give Him contentment. How is this duality? How does it coexist? How does a person be satisfied from the state that he is grateful to the Creator and so on and on the other hand to keep demanding to exit because to the man to exit you need to be unsatisfied?
R. He’s not satisfied of course he is not satisfied with his situation he wants to be in spirituality. Therefore he is not satisfied, this is why he wants to come out.
S. This point where a person needs to be grateful for what he has, that the Creator chose him, other out of many and enabled him and so on. on one hand and on the other hand the point that he constantly needs to demand to want more?
R. He cannot be simultaneously in both of these states, one time here and another time there.
S. How to shift from one state to the other? How to work with it correctly?
R. The most important thing that we are now learning about where we are standing is to yearn to connect, to want to connect with the friends and together with them to even bring them out of that state that we are all in.
S. What is the definition in the article dust? What exactly is dust?
R. Dust means everything that I get pleasures from in this world I feel dust in them.
S. The state that the Creator gave me is that also dust?
R. Now?
S. Now some kind of advancement towards him, some kind of a process do I call that dust to go out to the next state?
R. You need to get out to the next state.
S. What will be the constant motivating power?
R. The motivating power is that I am now in the state of dust compared to the next state.
S. I understand dust is a relative state is something that changes, it’s not something that is static, constant?
R. Yes, in the will to receive I get pleasure from it but in the will to bestow I feel it as dust.
S. That is the point. On the one hand a person has to be in the process of constantly being grateful to the Creator to justify Him for what he receives, to be grateful for it. Rabash writes a lot about this. On the other hand, he needs to constantly be in advancement. How can he settle these two?
R. By establishing himself in such a way that in the dust you feel the taste of dust and in advancing towards in order to bestow, you feel the heavenly taste. Instead of heaven, you can say ice cream.
S. Heaven is better. I guess I'm not explaining well. In my feeling there's a state that he constantly needs to push upwards. What keeps a person pushing to keep going more and more and demand more from the Creator on the one hand. On the other hand, also to be grateful to the Creator for what he gave him?
R. What he gave him he should give thanks because he sees that he is advancing. The states change and he's constantly advancing, he's able to discern a bit more that he is in the dust and he's discerning a bit more when he is distancing from the dust.
S. He needs to constantly demand more and constantly bug the Creator all the time?
R. Seemingly he wants to get out of this sand of this dust that he wants to bury him like in a swamp.
S. What is the fact that the Creator chose him and gave a person to engage in such sublime matters and gave him the group, a Rav and a Ten and so on. These are sublime matters in and of themselves upon that he demands more to give contentment?
R. He demands that he will have strength to hold on to the teacher and the friends in order to get out of the dust. This means that in order not to yearn for the same things that come and fill him up that used to fill him up so far.
S. They already turned into dust in this current state?
R. But rather he wants to rise above them.
14. S. (01:11:39) We are on a daily basis in states of exits let's call it that way I find myself during the day disconnected to the path seemingly and I know that this is part of the path and we learned that these exits and theirs the example of the same Kabbalist that experiences hundreds of exits in a second?
R. It is written that the Torah comes from the exits.
S. Exactly, I feel there's a state that's dangerous. It says anything but leaves. There are exits that are still in the work and there are exits as if a person should be cautious because he could be thrown out of the path if you could?
R. If you hold on to the friends you can perform all of the actions, all of the movements that you want to the extent that you are with them.
S. But if throughout the day I am detached?
R. It depends on what you feel and what you determine it's not that you physically need to be with them.
S. What is exiting that I'm still on the path? As opposed to exiting that I need to know that I need to do everything but leave, what is that?
R. It's in the inner feeling I can't. It is that you agree with each and everything except leave that is the correct feeling. I do not care about anything. What states I will go through what will be going over me. The most important is I hold on to my intention to be more and more to be in order to bestow towards the Creator and to advance towards him.
S. What should I not exit? You said from the will to bestow upon the Creator that sounds really high, sublime.
R. Like a little baby he gives to his mother.
S. I need to remember that I'm the same baby that is still bestowing something sublime?
R. Yes.
15. S. (01:14:46) I heard you saying that it is one of the articles that Rabash wrote that pushes us ahead. How can we implement this and push ourselves in the tens with giving birth to the son and daughter what does it mean in the Ten?
R. Try to turn to the Creator together. Even though you do not know, and you can't come to summarize the plea into the Creator but if each one wants to turn to the Creator, for the Creator to the Creator for the Creator it happens okay.
16. S. (01:15:32) Can you explain the connection between the son and the daughter because it is not clear what he wrote?
R. It is not important.
S. It's not YKVK?
R. It's not important, it's a baby that is born.
17. S. (01:15:50) I want to ask about the word work. Rabbash in a lot of articles says in the work. That there is an order and advancement in the work, and we have to exert and check their reward, what reward you want, what there's work and in reason and above reason. There's a lot about this work and in a lot of places he says that the work is only to change the intention from in order to receive to bestow. In order to bestow, we do not know what it is. and it's not it's also clear that it's not something that can be accepted in our brain in order to perceive that it knows nothing about it. How can we get a feeling, of in order to bestow to be in a state that you are disconnected from.
R. When you want to bestow upon the Creator as much as you can, in every opportunity and possibility.
S. We cannot understand these words in their mind. It has to come in the feeling. How to grab it in their feeling?
R. You cannot convey a feeling from one to the other. Try to be more sensitive to your feelings and try to convey the feeling to yourself.
S. If we have to change this word work in this article, so many stages in the work mine mines work is something that I'm going to do in a few hours I'm going to be doing actions with my hands I'm thinking?
R. That is a different work.
S. If you had to change the word spiritual work what would you call it?
R. Efforts.
S. Where are the efforts, it's not the carry boxes where the effort?
R. In the heart within me.
S. What is an effort that you make with your heart?
R. When I want to depict to myself a different feeling than what I am feeling.
S. It seems like I have to imagine something because I depicted a lot of things to myself?
R. I too, was in the state that you're describing now for a long time so I'm telling you from experience nothing will help you except to make an effort, just make an effort until the Creator begins to open up a little bit more for you the heart. That is it there is no solution.
18. S. (01:18:58) There's a feeling that also on the inside that I also feel on the outside that it's a feeling of dust that you are describing. It is more like a wormhole, the will to receive itself is quicksand. the recognition of evil that we recognize. The question is how to advance in the work all the time, to continue along with this whole state that we feel?
R. It is not a problem, I constantly want to be in the work in order to receive and in order to bestow and to choose between them and criticize them and in this way, in this way, in this continue. I see that I have no choice but to constantly yearn to bestow with the friends together to the Creator.
S. It feels that there's nothing in the state for grasping for the Ten, holding on to the society?
R. No, you have no other support.
S. I don't understand.
R. You have no other support besides the Ten, besides our society.
19. S. (01:20:47) This effort you are speaking about that is where we feel the taste of dust when I make an effort for the friends even to imagine how I am bestowing to the Creator in this effort there's taste of dust but not in the pleasures of this world. It's exactly the opposite of what I feel in the work. The effort in spirituality is where I taste dust?
R. I tried to find the taste of dust and pleasures of this world and also in spiritual pleasures in order to receive but in spiritual actions and that is it.
S. I understand what you were saying but I'm saying what happens in the will to receive on the path that makes efforts in spiritual work and then this effort the taste of this shows up it's like actually like a crossroad even keep doing the effort?
R. So he's happy that he found a taste of dust in spiritual efforts.
S Rabbash is not choosing this taste word dust for no reason, it doesn't taste good. How can you be happy with it?
R. Because it's a very clear distinction that I’m going in the wrong direction.
S. Ok so that I can understand. I'm sitting here. I'm reading the article. I feel the taste of dust and I can be inspired and even give gratitude and even be happy but in practice ,like our friend said, in our life when we are constantly in exits when the taste of dust comes the first tendency is to run away and to search for taste. The will to receive wants to live?
R. No, that’s incorrect.
S. I understand that it shouldn't be like that but how do you deal with it?
R. We search for spiritual flavors not dust, flavors of taste from bestowal.
20. S. (01:23:06) In the beginning of the article, Rabash wrote, to be rewarded with vessels of bestowal. And we have a young man in the Ten, a young man, he’s in the army now in basic training. When he comes to the group, the first thing he does is run to the kitchen, he's happy with it, he's inspired, he wants to give, he enjoys it. But now we're sitting in discussion, so now, it's revelation on behalf of the Creator. To let the person feel what is vessels of reception, that it is like dust. And instead of giving gratitude that there's really an opportunity to engage in the correction now, the work between the friends, to help each other, the force of the Arvut, everything the Rabash writes so we awaken more and more, and all I hear now complaints this is what I hear, complaints. People speaking, how, what, why, what’s the Creator? So how to awaken vessels of bestowal? Instead of such a bitter attitude, how to be happy with the work, that we have an opportunity now? Rabash said that there is like a thread where you can give gratitude to the Creator, you were already rewarded, start advancing. How to grab that thought that now you have an opportunity to bestow, to come out, to work?
R. Yes.
S. How to really bless such a state?
R. Bless, what is the problem; say, I thank you very much, Creator, for giving me that possibility to distinguish between dust and Light, between darkness and my ego, and the light of the Creator and bestowal.
S. He also wrote in the article, not to run from the campaign.
R. Yes?
S. What does that mean because the moment a state comes, I run away; I sit on the side. I wait for the state to go by, and then again, supposedly. Is that also called to run from the campaign?
R. Yes, yes.
21. S. (01:26:06) This imagination that you were talking about here in the lesson, every friend that asks a question: If I'm imagining that this is the line, the rope, that I grab and come out of my swap, is that the right work?
R. It is good work if you want to be kind of incorporated in his heart with all the efforts that he is trying to do. You, too, want to do it together with him and in this way, you can rise together with mutual help.
22. S. (01:26:54) He writes that, when you taste the taste of dust, it is great work, and he is doing it to raise Divinity from the dust because you cannot mix the will to receive inside there, it's something like the desired, or exalted at least?
R. Well?
S. That the will to receive is not mixed in there, is that what we call Malchut of the upper one, it’s the beginning of the next degree?
R. What will it give you if I tell you, yes or no?
S. Because I want to scrutinize, I heard you said that it is not the right state, that the taste of dust shows us that it is the wrong state. But this sounds like the taste of dust is the beginning of bestowal. Where the will to receive is not mingled and you can really work for Lishma, which is something very exalted and desired, so this is what I wanted to scrutiny.
R. Yes.
23. S. (01:28:02) We study to draw the light that reforms, right, so on what does it depend, the intensity of the light we can extend in the lesson?
R. On our desire, the more we want and the more we connect to the friends who are in the heart or in the study and we are with them. I to enter this study with him.
S. To continue when he writes in the article, when he values the importance he will have the ability to extend the light of the Torah because the blessed adheres to the blessed. What is the connection between extending of the Torah and the person valuing the importance of the Torah, what is valuing the importance?
R. He feels.
S. Not the result of the exertion?
R. It's a result of many conditions.
S. The result of the exertion is the matter of importance that he gives, that is greater than before that he exerted? It is in the hands of the person to bestow the matter of the importance?
R. Yes, of course, to the extent that he values.
S. What does it mean to value?
R. Gives it importance.
S. So that's in the hands of the person to do?
R. Yes.
S. And that exertion that he gives importance, how does it affect the ability to extend the light?
R. To that extent, he can draw more and less of the light to himself.
S. Then he writes that, to that extent he can bless and as much as he gives gratitude and praise to the Creator for bringing him closer, to that extent he can extend the abundance from above. So he's speaking of the light of light of creation or the purpose of creation?
R. It doesn't matter, it depends on what state he is in?
S. So, it's a definition that to the extent that he can praise the Creator. Then he also writes about it again, if he praises the Creator. What does it mean to praise the Creator, to bless Him? is it an inner feeling or is it actions?
R. Let's call it an inner feeling.
S. But he gives a condition that as much as he sees the blessing as important, so he's a true blessed. What does that mean?
R. That he blesses the Creator.
S. He also says that, if there's the opportunity, that is why the clothing makes a difference in the light. That according to the clothing, there's attainment in the light and as much as he overcomes in order to bestow, to that extent, he clothes and attains the light. So what does it depend on, on the overcoming, the clothing, what is the connection between them?
R. It is the same here, the more he overcomes the more clothing he has over the light, and in that he has more attainment in the light.
S. So the clothing of reflected light is the result of overcoming?
R. Yes.
S. Like he explained that the pleasures of this world or the spiritual world in order to receive, that is what he has to overcome onto to attain the clothing?
R. All the pleasures, yes, and aim himself to the intention to bestow.
24. S. (01:32:24) As if he is depicting a state of some transition over an abyss over receiving and bestowing, and he gives advice that it is, supposedly, in a state that he is not bestowing yet. He is telling him how to be able, as if he were bestowing. He says, even though I have no taste, nothing about the work, I'm willing to work with all of my forces as if I did have the taste of the work, and I'm willing to work with no conditions. What is a state that a person, even though he does not understand what bestowal is, he does not have life outside of himself?
R. He has bestowal, he has it, he cannot receive in order to bestow but he already has the discernment of bestowal.
S. What he is depicting now is that there's a person that his foot is already in?
R. Yes.
S. Then he says something that one hand he writes that, also when the body tastes dust in the work, the person says it is holiness, and it does not measure as much taste as he feels in the work, he believes that the Creator is enjoying this work, and even though he has nothing to receive because there's no taste but dust, he believes that it is the holy work and he's happy by that. How can it be that there's a person with no reward, no taste but he's happy?
R. On the contrary, this is his gauge, his meter. To the extent that he can work without reward, to make efforts. This gives him the sensation of the importance of his work and the sensation of the greatness.
S. So that is a reward?
R. That is the reward.
S. So what does he mean that, there is only taste of dust and no flavors in the work?
R. He is given an opportunity to be above it.
S. So he's lifted for a moment?
R. Yes.
S. So then, it is like you are explaining, he's in the water and he can breathe?
R. Yes, you remembered nicely!
25. S. (01:34:50) How can the Ten help the friends value a state that there is no taste in the work?
R. To give an example, to give examples that are as visible as possible, as evident as possible. So the friends will see that some of them are appreciative of the situations and are elevating themselves.
26. S. (01:35:33) How to agree to work in the taste of dust?
R. The sensation of dust is a very, very tough feeling, it does not let you out. But when you cope with it then that feeling of dust builds you.
27. S. (01:36:19) How does it enter a feeling of a person that will receive is his hater?
R. The Creator gives it, these discernments, that is the way.
28. S. (01:36:40) It is written that he does not fall since he is already on the ground, and he sanctifies the ground. How do you attain that state in the Ten?
R. Through importance, where although we have no opportunity, no chance to rise from the Earth, but when we are placed on the Earth, we appreciate that situation.
29. S. (01:37:08) Are the concessions what bring a person to go above reason?
R. Yes, concessions need to be in advance on everything, to relinquish everything.
30. S. (01:37:27) It seems that what the friend was trying to ask about escaping the campaign is something important for us to understand. That we don’t, that we're not in an illusion that we're doing something but actually we are not putting the efforts to overcome in the right place. Or maybe we think that we are, so what does it mean to run away from the complaint, where is it exactly expressed?
R. Escaping the campaign means that the person disconnects from the society and does not direct himself to come to the purpose of creation, to the purpose of life within the society.
S. It is always expressed in the relationship of the friends and attempts to come closer. Because he gave an example that a friend came happily to work in the kitchen. So I think that maybe sometimes I can change into work in the Ten and come close to the friends, and some other work in the dissemination, and working in the kitchen, doing some other duties. But it seems that the true work is specifically in coming closer to the friends. If I do not overcome there so it's as if I'm running away from the campaign.
R. Well, it all depends on the person's nature, his character, what he is used to; we will make the calculation.
31. S. (01:39:10) Something small that I feel in the lesson, well maybe it's not small, but you mentioned, you gave us advice on how to incorporate in someone asking questions, and from this, let's say, to ascend, to receive forces. So I wanted to ask about, I feel that when you answer a question, Rav, you give a lot of forces. If I come with a deficiency of fifty grams and I listen to the help that you are giving, then I feel much more than those fifty grams. So I want to ask you how to extract the maximum forces of what you are giving us, how do we connect to the teacher in the best way?
R. I don't know what to say, I don't know what to say. Rabash wrote articles for the society, he also wrote articles for himself, as if. The fact that he gave them to the society, he gave it to us so that we would copy it and share it. What he wrote for himself was the articles of Shamati, which I received from him, and after several years, I gave it to others that is it. This is what we have, and we have to cling to these articles and to try as much as possible to follow them.
S. We all feel that you didn't just give the articles, you give something in them. We all feel that you are giving something that we want to receive the maximum of that giving. That was my question, that when you answer and, as you said, you give the article. How to receive from the teacher that is giving?
R. The most important is to be close to Rabash, that is all I can say.
S. I feel a lot closer to you than to Rabash, that is not right?
R. I understand you but, still, try to be closer to the writer.
S. A friend told me that I can, that maybe it's not okay that I'm getting used to scrutinizing things with you during the lesson. Because what will happen when you are gone, so what are you going to do, this is how you learn to work? I know that you are still scrutinizing with Rabash even though he's not here with us anymore?
R. Right.
S. So how to continue throughout the day, you're not here with us; I hear the lesson, I listen to it. How to keep the connection with the teacher, with Rabash, like you're saying?
R. The teacher never goes away, he is nevertheless the one who connects you to the Creator, and therefore we will remain connected.
32. S. (01:43:54) Why, as much as a person is higher in spirituality, so there is a greater concealment on him, and he is obligated to exert more, why?
R. It is natural because he has bigger inner light and to show something, a bigger surrounding light from him that will come in the right way, that is suitable to the lower ones, this is why there is concealment.
S. My body is my friend under the condition that he's not disturbing me from giving me contentment to the Creator, is that true?
R. I don't understand it, the body is never your friend.
S. I’ll repeat, my body is my friend?
R. Incorrect.
S. But I have a condition, I’m giving it a condition, if it doesn’t disturb?
R. You can do whatever you want but I am telling you, your body is your enemy.
S. So when will it be my friend?
R. After many corrections.
S. When does the body become sacred?
R. Sacred body or holy body is not at all our flesh and blood body but our desire.
S. About the intentions?
R. When I acquire intentions to bestow.
S. Is my intention the Adam in me?
R. Yes .
33. S. (01:46:04) Continuing the previous friend’s scrutiny about the connection with the teacher. I heard you in between the words, a few times, in last few weeks say that our method of study will be different, it will change. Maybe the way we disseminate, maybe the way we study.
R. Yes?
S. Can you give directions of what you are talking about, what you feel, what you see should be different?
R. The main thing about our study is to come to faith above reason, to intention to bestow, and we don't have anything else to aspire for, that is it. I don't even have anything else to add.
S. Until now it wasn't exactly that?
R. It was constantly directed towards that, but you can say that from now on, from this period onward, we're trying to word it more clearly with greater clarity.
S. What is a demand for us to change in our attitude and our work?
R. To constantly maintain the intention that I want to come to in order to bestow through the friends to the Creator.
S. What is the renewing, what precise?
R. What is new is that previously I didn't pay attention to it.
34. S. (01:48:02) I think the friends are going to agree that we had a very special lesson; also the friends' questions, also the alertness. Also on your behalf, there's something very special in this lesson.
R. Well, so?
S. It seems that the moments we touch this topic of above reason, something starts working, there's like an emotional response to it?
R. Because that's the difference between spirituality and corporeality.
S. In less than three weeks, two and a half weeks from now, we have a Congress; how do we take this topic and open it in a Congress?
R. No, no.
S. Why not?
R. Because the majority of participants in the convention, I don't think they are on the way to above reason or within above reason.
S. Clear, I get it, how do we take this doing the day? To make it even deeper, open more discernments?
R. I think we should listen to the lesson again and accordingly write questions and we will scrutinize them more and more.
S. There are a lot of friends in the world that are also waiting to ask about it.
R. I am ready, I see.
35. S. (01:49:37) How can a person work in receiving in order to bestow and give contentment to the Creator?
R. If he truly wants to bring contentment to the Creator, he does whatever possible to, by this, bring contentment to the Creator, and it will be in order to bestow, this will be spirituality and his correction, that's it.
36. S. (01:50:33) How to cleanse the vessel of reception in order to bestow to the Ten?
R. We simply begin to use vessels with which we can bestow, and this also cleans up the vessels we were using before in order to receive.
S. How to attain a daughter and son in the Ten so we can be whole?
R. In the meantime, we cannot distinguish between them, let's just try to be like today and advance toward tomorrow.
37. S. (01:51:55) The question is: Is lack of motivation a result of working within reason?
R. Lack of motivation is a lack of work in the group.
38. S. (01:52:35) It is written in an article, if a person wants to work above the sun, meaning above reason, then he has innovations in the work. Because the wicked comes to him every time and asks various questions, called who and what, and the person has to answer them. The question is how do the who and what questions help us rise above reason?
R. They direct us toward the essence of those questions of who and what, and this way we can advance.
S. How do I rise above reason with this?
R. Try and go into these questions and then you can start ascending.
39. S. (01:54:06) What does it mean to work above reason in the Ten?
R. Just like Rabash writes, I have nothing to add here. Read a lot of articles that talk about it.
S. We are very grateful because we have these new articles in German now, as well! How practically do we work above reason in the Ten?
R. We're talking about this all the time, we will see.
40. S. (01:54:59) This article is very powerful, I think it simply describes a technique: How to build a line between the bottom circle, which is this quagmire, and the top Circle which is Heaven, and the line of overcoming. So can we say that this line is what the Zohar talks about?
R. I don't know, it does not mention it here, that's why we're not talking about it. I don't like to go out of the article.
41. S. (01:55:49) Is the taste of dust in the work when we have a son but not a daughter yet?
R. No.
42. S. (01:56:00) We said there is a connection that we have to love each other in the Ten. When this field appears, it will push us to love the Creator, we have to be thankful for it. The problem is that we cannot love within the Ten?
R. Ask the Creator for it, that's it.
43. S. (01:56:38) If what we learn speaks, if we speak about in terms of the expansion of the light into the vessel, does it mean I'm drawing the light and then I'm building a vessel. Then there's tension that is created when you do this double action of drawing the lights and repelling it, and in that state, there's a feeling that everything can explode. Is it correct to maintain myself in that state and even add more yearning?
R. Generally, yes, in general, it is correct. Don't be afraid, nothing will happen to you.
44. S. (01:57:30) What work does a person have to do with the friends when he is in the dust?
R. Connect to the friends and make all the efforts in order to take yourself out. Then, too, if he sees it's like that, takes them out of dust.
45. S. (01:59:10) How can we accelerate our coming to the feeling that we live in the lie?
R. Discuss it and think about it all the time. You will see how it all brings you to states that you have to get rid of it.
46. S. (01:59:42) The article seemed to emphasize the importance of connection above reason, to draw the lights. In these lessons, we have a great opportunity to do so. I just want to clarify, when we are in the lesson, if we pray that we cancel ourselves and connect all the questions that the friends are asking and we use this opportunity to pray for the friends to be given the faith above reason, does it strengthen our connection even more so we can draw more light and move closer to the Creator?
R. Yes.
47. S. (01:59:44) It feels like there is no way from within reason to above reason other than to totally format everything. All the feelings and thoughts towards the Creator, to erase them all, so in order to do what He wants within me. How do I achieve such absolute annulment before the Creator?
R. Prayer, prayer.
S. I know prayer but?
R. I have nothing else to tell you, I'm saying again, prayer, and in every article, it says to pray.
S. But I'm missing something, I'm missing something in the prayer, I can't rise completely?
R. Thoughts and desires without saying it with your mouth, you can talk to the Creator.
48. S. (02:01:06) I feel, especially following this article, great confusion between joy, pleasure, I forgot the third one, oh the pleasure. I think it makes it difficult for me to understand the article better.
R. I have nothing to say, make efforts, more efforts.
49. S. (02:01:41) What does the Creator do when we are in the state of dust? I feel only despair of the state of dust that He's given us is all of His work, what are we adding?
R. He is expecting for our plea to come out of the dust and adhere to Him, that is it.
50. S. (02:02:23) All the ascents and descents depend on faith above reason, and the last time I asked you how do I attain a deficiency for faith, and I can't succeed, I'm in some dark room? You told me to keep going until you find it. This article suddenly lit up for me the matter of confidence. What I really need is the confidence in faith, how do I bring a request for this confidence to get confidence in faith?
R. Confidence in faith, you can get only from the group, only from the group. Through prayer, of course, but mainly from the group.
S. This is confidence?
R. Yes.
51. S. (02:03:36) A person who feels the taste of dust and doesn't agree to continue, this is where he falls, right?
R. Yes.
52. S. (02:04:07) Is it okay to give the carrot to the donkey instead of a stick?
R. Yes.
S. When do we want to work in the day and when at night or is it only by the Creator?
R. It doesn't matter when to work, the main thing is to advance toward the goal.
S. Only to give a carrot if I feel that without it I can't continue?
R. Try and connect to the friends and get it from there, that energy of the carrot.
53. S. (02:04:57) Does the Kabbalist feel taste in the prayer?
R. Yes.
S. Am I supposed to feel a taste in the prayer?
R. I don't know ask yourself.
S. The question is, is it something I should aspire for, ask for, or is my request to only be in prayer?
R. It depends what prayer. Prayer is not what’s written in a prayer book.
S. Clear, obviously, but I want to be in this yearning, this deficiency all day, to return to all the time.
R. Well, that’s something very exalted, all day, give them back to it, but gradually you will advance.
S. The question is, shall I be looking for a taste in it or just to ask for the fuel to be in it?
R. No, the taste that you're coming closer to the Creator, and you have a taste to turn to Him and you want to be together with Him and that mutual common work that you are the Creator's partner.
S. So to find flavor in this idea of common work with the upper force, is there even such an option in reality?
R. Yes.
S. Then he writes that we feel this connection with the Creator in the clothing, in the reflected light. The question is, what reflected light do we have if we are in the dust? What can I give to the Creator? What reflected life can I give Him?
R. That you try to come out of the dust, to come out of it.
S. So as a Ten this should be the clothing where the Creator is felt?
R. Yes.
54. S. (02:07:10) If I am in the dust, in egoistic vessels, how do I show the Creator that I love Him and I agree with Him and everything He does?
R. That you can’t be also in the dust and also agree with the Creator with everything there is, that is it, one contradicts the other.
55. S. (02:07:44) You said to the friend that he should calibrate himself on wanting to walk on the path all the time in order to bestow upon the Creator and that the novelty is that previously I didn't pay attention to it. When a feeling awakens, and I didn't notice it before it's a very special feeling that everything is truly new, but it doesn't happen enough. I wanted to ask, how to, why doesn't it happen enough?
R. Intention. What exactly yes, what no, from what state to which state, research it.
56. S. (02:08:41) Rabash is describing the matter of nothing new under the sun, under knowledge, in a very special way here, but only above the sun and the interesting thing is that this sentence appears in general circles a lot and we understand that above reason, or in faith is in connection. If Rabash was with us today and had to extract from us some phrase and explain to the people, explain to the people why choosing connection is the cure for everything because same connection we understand very clearly that it doesn't work but many people with the intellect they have, they understand they understand that the intellect they have doesn't exist anymore, they're lost. We have solutions but we can't bring them out yet. If Rabash had to convey the message what would he say?
R. Ask him. I, for now, can't find new words.
57. S. (02:09:59) Maybe to continue the last two questions. There’s an excerpt he says that from the perspective of the giver there's no differences as it's written this month is for you, meaning all the novelties, innovations, are for you, with this work is for you a meaning for the lower ones. So he is really writing here that it is yours not mine. How do I keep it that it is ours all the time, I don’t mean mine because we're talking about inner work, but I have to keep it, I have to keep the whole society within me, how do I do it?
R. Try, I don't know, hug everybody and draw everybody into your heart.