Morning Lesson January 10, 2024

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

Part 1:

Rabash. Article No. 23, 1990. What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?

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Reading: (00:41-36:17) What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?

1. S. (37:06) How should we relate to the darkness when it shines a little bit? What's the correct relation to it and how do we distinguish between being in the state of the breath of the moon or absolute darkness?

R. Absolute darkness is that he is not given in the meantime any sign and he then cannot differentiate like a blessing, but he simply feels that he is in a state that he can discern between something and something.

S. In the birth of the moon what is the sign that it's the birth of the moon?

R. The birth of the moon is that there is some Illumination in any case.

S. What should we do with this?

R. We need to sanctify it.

S. So why is it so difficult for Moses to sanctify it?

R. Because it's a small force. He still cannot exit the darkness as control.

2. S. (39:09) I wanted to ask about this system if I remember correctly the sun is Zeir Anpin and the Moon is Malchut. Why do the nations of the world count by the Sun and Israel by the moon?

R. There are a few answers. The sun is clear as the sun there are no places for doubts or for faith and the moon is always in a deficiency one way or another.

3. S. (40:14) He writes many times in the article we have to believe in faith in the sages and what they tell us that all of our work and whatever way we work if a person attributes the work to the Creator even if it is in utter lowliness the Creator enjoys it so maybe we first need to understand what is faith in the sages? It sounds like something below reason, but it doesn't sound like it's below reason.

R. Sages are those who said that according to their attainment and we need to go according to what they said.

S. What work is a working in faith of the sages is he operating above reason within reason or below reason?

R. A person who listens to what the sages say relies on them.

S. Sorry I didn't understand.

R. He does what they say through faith in the sages.

S. It sounds like it's below reason?

R. Yes.

S. Faith in the sages is below reason?

R. If he has faith in the sages and goes according to what they said so he is below reason. However, if he accepts what they say above his own reason, meaning it depends on where he is. We still need to reach that. We still need to reach that it depends on his state.

S. How does the Creator enjoy an action where a person without understanding, without feeling simply does?

R. He receives as much as he can. That's what it's called without feeling, without knowledge, he receives what he receives from above because it's what he has in the meantime.

S. Why does the Creator enjoy it? Because the created being behaves like a robot, he does what he's told, how does the Creator enjoy it, why should he enjoy it?

R. No a person has a choice, and he wants to be adhered to the Creator in that he receives, or he accepts that the Creator is the upper one. It is a choice. Soon.

4. S. (44:03) It says here that the birth of the moon implies that when a person begins to take upon himself the burden of the kingdom. The beginning means the beginning of the birth of a person, so what does it mean to accept the burden of the kingdom of heaven?

R. It's the beginning of the work. From here on in he starts becoming adhered to the Creator.

S. What is this birth? Why is it called birth?

R. The birth of the soul.

S. How can a person decide on anything from here on?

R. He has this data that he can receive. He says that from this point on I can start going in this attitude to the Creator according to the moon.

S. It doesn't matter what the situation will be later, he took a decision now.

R. Now yes.

S. Afterwards it can be a different situation, but he took a decision for the moment?

R. Whatever will be tomorrow will be tomorrow, whatever's today is today.

S. To what extent he is in wholeness how do you measure in faith?

R. As much as in the darkness he can behave as in the light.

S. What does it mean to behave?

R. Meaning to be devoted. To be devoted to adhesion with the Creator like in the darkness. Also like in the darkness also in the light. The forms of the moon from complete lack to wholeness is the extent of his devotion.

S. The whole idea here is concealment that it's concealed on purpose that the Creator enjoys?

R. Yes.

S. What is a small moon or a big moon with respect to the concealment?

R. They are levels of concealment that pass over a person.

S. But concealment is a good thing?

R. Concealment is a good thing.

S. It means that when the moon is small it's the best?

R. Seems that's how it is.

S. Let's say that the moon is growing, there's more of the moon, what does that mean with respect to faith?

R. That faith increases because the moon gets more light from the sun.

S. This is because he has a greater ability to conceal from himself?

R. That he receives the concealment of the sun he accepts it as the growth of the moon.

S. In other words the person wants the Creator to enjoy?

R. Yes.

S. And the more of the moon that he has what does that mean?

R. That he has more faith.

S. More faith? Is it not like he sees that the Creator enjoys?

R. No no.

S. It’s to the contrary?

R. He has more faith that the moon is bigger and therefore he wants to make himself relate to the moon, to belong to the moon.

5. S. (48:10) Can you compare it to the way we have a convention soon where we will receive an illumination from above that's clear and the importance and greatness and that our work before the convention is work that is still not in 100% importance and here we can put in the work from below where there is still no importance where the moon is with a small amount of light as it's called. Can we compare to that example?

R. I wouldn't really relate them to each other.

S. He writes here not to wait until he will get some illumination and awakening from above he gives an example of the Israel in a person not to wait for him to get an illumination and awakening from above to work that as much as he has a grasp on spirituality he gives gratitude to the Creator.

R. Yes.

S. Does that mean sanctifying the state even where he does an action where it appears as small or done coercively?

R. He is in a state where is the ideal state for reception of faith.

S. He sanctifies that because that's a state where he can progress to it as much as possible.

S. Yes yes.

S. So that's the matter sanctifying?

R. What the Creator gives.

6. S. (50:02) I heard earlier as much as he can relate to the darkness as to the light and to be devoted to the Creator. What does it mean to be devoted to adhesion with the Creator?

R. Devoted to adhesion with the Creator means that he can follow Him, however open the Creator is to him face-to-face and he can also go in the opposite way or even if nothing shines for him whatsoever he's still devoted to the Creator.

7. S. (50:54) The article concludes on walking on two lines. We say that on one hand that there is the body that works coercively and on the other side he's happy to serve the king?

R. Yes, but the person directs the body.

S. Now, where exactly is the devotion, unconditional devotion in the state also of darkness?

R. That's the unconditional devotion when he tries to perform actions of his own as if he is in the complete state of the sun. Where the sun can be instead of the moon or the moon instead of the sun I don't care. He is in adhesion. If we speak of these depictions it's as if he is in adhesion with the Creator regardless of the forms that the moon and sun are in with respect to shining on him.

S. What fills a person in that state because on one side he's happy to serve the King there's a certain fulfillment and on the other side what holds that state?

R. That he wants to be adhered to the Creator above all those phases of the moon and the sun.

S. From what reason what holds him in that state?

R. That he wants to be adhered to the Creator and not to how much the Creator shines on him in different ways during the month but on how much he wants to be adhered to the Creator regardless of these changes, above these changes.

S. On that part is there a part that is grateful for what he has and on the other part it works coercively or? Doesn't it work that way?

R. I'm not exactly sure what you're saying but a person has to be adhered to the Creator even above anything that he attains because what he attains is always in his own vessels there is always doubt in it from zero to 100%.

8. S. (53:52) Continuing what you said about being devoted in the darkness as in the light, he gives the example of a person who buys a gift for his friend and his friend doesn't like it he doesn't accept the gift. So how can we be, how can we act in the darkness if I don't know that the Creator likes it I have no grasp of that?

R. I didn't understand the question.

S. He gave the example of giving a gift to the friend and the friend doesn't like it and he doesn't accept the gift.

R. Yes.

S. If I work in darkness if I see that there's no flavor in it, how can I find the force to, because I'm paying, I'm giving a great effort that there will be a certain response to that effort, a payment for it that the Creator will like it. What should I grasp there?

R. What do you grip on when you're in complete darkness and at the same time?

S. Together with that hold that it comes from him and that I want to respond to him, I want to give him enjoyment?

R. You don't have even a drop of light.

S. There is no drop of light, and I can do it coercively but it's very hard to do it coercively.

R. So what is the question?

S. The question is, how does he enjoy from that state in which I really do it coercively, that I force myself not to fall into that place where I am blemishing Him but in that state of where I'm in a state of darkness where I don't succeed to hold it, but I try?

R. You have no other choice but prayer, only prayer but the fact that you have been rewarded with thinking that there is such a state and that you can be in it, this is already a reward.

S. I'll take it to a practical situation, praying is all so hard but what I do succeed to do coercively in that state is to open the books of Rabash and read, that gives something.?

R. That's okay, yes that's fine.

S. Could that be a certain kind of prayer, but it doesn't really matter what you're doing but you're doing some kind of action.

R. Yes, yes.

S. Because reading that's not simple it's hard.

R. You open a book by Rabash randomly and you start reading it and you will see how much it will be directed towards you from above.

S. I understand. Those are in states that come to me where all kinds of states of darkness come to you that you work with them? How do we create this work of darkness in this initiative way? How do we do that?

R. I don't understand when you're already in the darkness?

S. I'll ask differently. The Creator enjoys even the smallest action that we do?

R. Yes.

S. Now in every action that we do, I suppose that we try to, what would I do a certain action if that we try to do actions not for ourselves, but we do them where we try to scrutinize why we do them for the sake of bestowal. So the question is if there's an action that I do that I need to do and I try to direct it not for myself but to the Creator. Let's say, I say to myself how can I make sure that he enjoys this action firstly. Is that correct to start that dialogue in such a situation?

R. Are you looking for things from actions for which the Creator enjoys?

S. Let's say if now I'm sitting in a lesson how do I cause the Creator to feel the enjoyment from that? Is that something that needs to be at the start of every scrutiny?

R. To the extent that you are adhered to the lesson by which you want to make all the friends be adhered to the lesson as well this is a great commandment, a great good deed.

S. Okay, so on this point there needs to be a very great amount of authenticity in the person that he scrutinizes and says wait am I enjoying from this or is the Creator enjoying from this. If the Creator doesn't enjoy from that then there's not much point in that action at that very moment.

R. Yes, so here you want to position yourself in such a way that you will give pleasure to the Creator with 100% of your ability.

S. Right. So now when you want to give pleasure to the Creator 100% and there's no flavor in that many times that also feels like darkness in all kinds of situations where you want to bring him enjoyment if you truly do that its darkness.

R. Darkness.

S. The question is, these actions in this state does enter into Achishena where you wish to accelerate things into such actions?

R. Of course, it's hastening in it because you're making efforts in this.

S. At the moment when you're in these efforts and sometimes you succeed more sometimes you succeed less but you do not leave that point that scrutinizes the actions and you say that I'm doing it for the sake of the Creator and maybe I don't succeed or maybe do it for yourself but at the end these initiatives that you take they create a state where the Creator doesn't need to act towards you in the dark states but you do that work alone already or doesn't it work that way?

R. To the extent that you agree to all the actions as long as they come from the Creator then you turn the darkness into light.

9. S. (01:01:27) I wanted to ask Rabash gives this example where if he invites person to a meal and if he doesn't do it with all his heart that that one that he invited does not come the general idea is that we do many action that from above they don't accept about they don't accept them if we don't do it with all heart?

R. From above there no, from above their playing with us as though we're in kindergarten they're playing all kinds of games with us we try we need to try to scrutinize them to clarify them as much as they could be on the path understand to make mistake these are not so important what comes out. How much the Creator wants to teach us through all these situations.

S. All these examples that Rabash gave, what does it mean to the teachers if it comes from the whole heart?

R. As much as we do out of a spiritual commandment or as much as we want to do it in order to organize, get ourselves set up in the corporeal world.

10. S. (01:02:55) How do we get free from the motivation for progress which is the desire to attain?

R. Along the way it accompanies us for a long time. The motivation for advancement in what exactly. In this motivation a person changes. You change the reasons why you are doing this.

S. How do we do that exchange?

R. To the extent that you give a greater importance to the society which is what really directs me. There is a Creator, there is a person and there is a society in between. To the extent that a person can be connected to the environment and be incorporated in the environment he can advance and approach the Creator, because in the society it is clear to him when he works for his ego and when he comes out of his ego to the light to the control of the Creator.

S. The whole process of ascents and the descents that he depicts here in the middle is in order to connect the person to the society.

R. Yes. So much so that he wants to be constantly dependent on them. Constantly to be dependent on them and to truly follow them.

S. Not to fight himself.

R. To fight against himself in order to go with them. The society is a means between how much a person is in the Creator and how much he disconnects from himself and wants to adhere to the Creator. The society is what creates this connector for him.

11. S. (01:06:02) Does the society disconnect me from the program of the will to receive?

R. The society changes for you. It changes your will to receive into a social will to receive where you want to be within them, whether you’re willing to be inside of them or within them. And the society does this service for you so that instead of being adhered to yourself you will be adhered to them. This is the power of the society.

12. S. (01:07:01) Moses is right in that he was perplexed about the birth of the Moon because the birth of the Moon needs to be in faith of the Sages and not. So what does it hint to us that the Creator comes to us and points to us that this birth of the Moon is the matter of the Sephira of Hochma, so what does the Creator want to show to Moses?

R. That precisely this form when you identify the Moon the power of bestowal of faith above reason and that it will shine for you like the sun even though it is the Moon. So that is what you sanctify meaning that when you come with faith above reason into the same state as when you are within reason.

S. So the Moon is stronger than the..,

R. Yes. The person truly wants to adhere to the Moon.

13. S. (01:08:44) In our Ten we have a Ten Meeting, we come to connect, and we see that it is not a society that just gathers to do some crime, but we come with intention, that we want to bring him contentment. We do not always come with desire, with yearning. We start these meetings with praise of the society and Friends feel that it's from the mouth outwardly at that point.

R. Yes, so what?

S. I wanted to connect that because there's a feeling that that it is also connect that we need to somewhat be happy in this small desire that we have to bring contentment to the Creator as if we are connected and that we are bringing him contentment, to believe that that even though we have some small desire to connect, that we can bring him contentment with that and we should joyful for that that we've been awarded with that. So that point of entrance where we can make a connection, make a vessel for the Creator, what is the support that each friend can give that he annuls, incorporates, and submits then to the nations of the world and wishes to be Israel?

R. Regarding connection with the society, the love of the society etc. we have to understand that there is the beginning of the way when a person does not need it whatsoever it doesn't want it and he has to come to the opposite state that for him nothing is greater, holier than connection with the Ten. It does not happen in one day and it's not like we understand it. It becomes clarified to the extent that the original connection between us and the Ten opens up for us and that connection initially was made by the Creator, and it makes no difference whatsoever to what extent we can give it corporeal interpretations. That is because we are neighbors, it is because we are like this and that and this and that and that. This is why we got together in some group. Rather afterwards we will see how much the Creator hides Himself behind all the actions. In short, what we need is to sanctify the society, the Ten, where we are in, to try not to leave it for all kinds of our own complaints and calculations because they are certainly false. In this way we discover gradually that to begin with even before we came to Kabbalah we already came in order to connect with the society. This is why exiting the society, the Ten, is something very, very serious.

S. This gathering which differentiates us from the nations of the world, is that that small point with that we should wish to bring contentment to the Creator somehow in a certain contact. Is that when we need to constantly try to return and hold that we that are gathering is in order to connect so we have these common vessels so that we can bring them into the Creator and if we lose that we will return again to just being another Society.

R. Yes.

S. We should always have a concern for that, that is important for us?

R. Yes and that distinguishes a bunch and the spiritual society.

14. S. (01:14:29) I heard you speak for the first time we always talk about it but I heard it for the first time that how this transition happens between a person working not for a reward where there is this social aspect from his will to receive he goes to the will to receive that is social to will receive that is before the Creator. What is this will to receive in the social life that he is willing to accept that service that connects him disconnects him from himself?

R. That he relates to the group to the society as the Creator as the upper one. And this is how he behaves.

S. What is upper in them?

R. The upper in them is the view, the reason of the society, it's wholeness.

S. It's not like people sitting around me, there's a deeper force that I need to seek which is called the Upper one.

R. Correct.

S. How do we depict it correctly, how do we relate to it correctly?

R. That it is really part of God above, that within the Ten it’s part of God above.

S. That is called the social desire to receive that which I want to enter?

R. Let's say yes.

S. If possible another thing I wanted to scrutinize like how we can relate to it correctly, the fact that you merited to think that there's such a state that you could be in that is already a merit.

R. Yes.

S. Can you expand it? where do I think about it because it is feeling that these are new vessels that a person can think about which are not yet vessels of the stuff but they're not complete vessels of reception. What is that state in the middle where a person is thankful for having a privilege of being on the path?

R. Because he receives the direction of the Ten and not the direction of himself.

S. He thinks for that from what vessels does he thank for that does he think for that?

R. This is really where a new vessel is essentially born for him. Where he somewhat exits himself and relates himself to the society.

S. On this point where he touches he exits himself and there is a place where it is a little bit purer where he can touch.

R. Yes of course yes.

15. S. (01:17:37) I wanted to continue the friend, what does it mean to relate to the society like the Creator?

R. That it is upper than me, higher than me.

S. What is the Creator in the society?

R. The Creator in the society is that I learn about these social discernments, I learn how to relate to the upper one in the Creator.

S. In what way is it expressed? You look at the society, try to be in the society, what does it mean now you are with him like the Creator?

R. I receive their desires, their direction, the goal of their development as higher than mine.

S. Then what is this the Creator? Why is this called the Creator, it is about me but why is it called The Creator?

R. The Creator is essentially a more upper, higher.

S. What does it actually mean that it is in the society?

R. That the society that is between me and the Creator it receives from the Creator all kinds of new discernments and it follows them and me wanting to follow that, on the one hand I have to annul myself towards the society and receive from them the direction of their development from the Creator. Meaning the society is basically comprised of all the upper things that I need.

S. In a given state is the Creator in the society or is it something necessary for a person to start to identify the Creator in the society?

R. Of course I have to lower myself, bow before the society.

S. Why are you suddenly annulling, creating the conditions in the society before he wasn't?

R. That is how I accept it; this is how I build Him. This is why the Creator is called BoReh, come and see, you have to come to it and then see.

S. I'm waiting what I'm not grasping you always say that we build the Creator between us?

R. That is exactly that.

S. In what do we create if the Creators in the group, if He's already in the society He's already built, so what are we building Him?

R. No He is to begin with from above, but we have to build Him from below.

S. What does it mean to build Him from below?

R. I crown Him. I position Him this way that He becomes the Upper to everything. Higher than us. That is how I accept Him, and this is how I put Him on the throne.

16. S. (01:21:16) He said that we need to receive the goal from the Ten, from the society for our development, but each one of us has the purposefulness. What is in society that is above the individual that needs to receive from that he does not have?

R. First of all in the society he is not there, it is outside of him, it is a force or a vessel that is more external. In the society lies the force of the Creator. That is where we need to reveal it. Society is the force and the place where it is the intermediate between me and the Creator. So it turns out that the main thing for me is the society because of the extent that I am incorporated in it, to that extent I get closer to the Creator.

S. A person comes with a lack and we learned that also the friends have that lack. He depicts that they have as the light that he has a lack, just more like me. it doesn't take him out, outward towards Society, it doesn't feel the external vessels, meaning he needs to identify some gap that he can attain something from him that he does not have. What does the action of a person in order to feel the difference between him and the society and to attain what they have? How do you feel that gap?

R. That gap is felt in the will to receive, that the will to receive in the person and the social will to receive, that gap, is as the quality of Malchut with respect to the quality of the first by nine Sefirot, meaning the society can act as the first nine Sefirot towards the person. If a person positions himself as the Malchut.

S. I come with the lack, the individual comes with his own lack, he needs to use somehow the society in order. What happens with his lack when he uses it before the society, what does he do with his own lack, does he need to put it aside, to put it inwards, does it disappear or what?

R. He wants to replace it with a deficiency that he clings to them and through them to the Creator.

S. What is to replace?

R. To replace meaning to nullify himself towards society and nullify himself inside the society towards the Creator.

S. Himself is a deficiency that he has for the goal? What do we cancel here?

R. No, it's not the desire towards the spiritual goal, one does everything towards the spiritual goal but rather his own will to receive that he has, his will to receive in order to receive. The will to receive that, how to put it, that he has from his own.

S. We need to somewhat identify the person needs to feel that he has something that he has to annul and it's not that he for the first connection of or the purpose of connection but rather something else that is bothering that he's receiving from society.

R. Yes.

17. S. (01:25:43) There is a thing that after a long time that we're working together in the Ten that the Creators concealed, the Torah is concealed, even the teachers concealed and the only thing you have to hold on to do is the friend?

R. Well that is something yes.

S. Now it feels as if we are children alone in the dark holding hands before these waves of life Nevertheless we're holding on to each other it's the big that's where some Noah's Ark we are running towards each other, to hold each other they're all kinds of problems doesn't matter, corporal or special for problems and we need to hold on. How from such a state that we move to something that is more active towards the Creator?

R. More active is that we're holding to each other more and there are certainly in these states there are friends who want to leave, and they think that by leaving or moving to another Ten that they will be better off, it will be easier for them, better or more comfortable, they will arrange themselves better. We have to explain that that is actually not the case. It is actually the opposite. We have to hold on to each other, open our hearts to each other and only in that way to reach the shore.

S. Specifically in the state in which we feel that we belong to one another, how it's like a group of blind people. How can they merge with something else?

R. Only on the condition they hold on to each other. Then in the connection between them, not in each and or each one individually but in their shared connection they have contact with the Creator. Then the Creator will govern them, to the extent that they connect to each other.

18. S. (01:38:31) It is a very important scrutiny that we're doing now you said that I need to make for myself Malchut and the friends, my first nine. Actually, the method is that a person who comes to the society needs to restrict himself, to annul and then the beginning of his restriction, I want in kabbalistic terms to express it if to continue. Meaning, how do we acquire the screen, what is the screen? It is as if I make from the Ten that something through which I can receive the light. How does that work? The beginning is clear meaning you can annul yourself; you can reach a restriction. What is next?

R. I want to be incorporated in the society with all my efforts with everything that I can so that all of my heart, my mind, all that I picture to myself, I will be in adhesion with the society. The society will fill me up and give me a better direction towards that Creator.

S. Meaning that we can acquire the force of the screen?

R. Yes, on the way we acquire it, and we aim for it. Aim for it.

S. It should be a common screen or each in is work in his annulment in his efforts.

R. One cannot attain a screen. That is what we think in the beginning of the path. A screen is attained only when we want to wish to connect to each other, to embrace and hold each other. Then in that lack, in that urgency, that necessity then we begin to feel where is that place of the screen.

19. S. (01:31:02) How on one hand does the Creator turn to me through the friends and on the other hand I build with the friend a common Kli vessel. Is it like either the friend belongs to the Creator?

R. I do not have a direct connection to the Creator only through the Ten. Let's say through the friend also, meaning I have to make the connection with the Ten in such a way that I devote myself to them, they understand it, I’m not hiding it that I need them, and they need me. So that it's the same towards each one to everyone else and in that reciprocal work in the Ten we begin to truly feel how we can turn to the Creator.

S. There is some strange gap where on one hand when I look at the friend I am looking at him as through him the Creator’s turning to me and when I turn to the Creator I need to take the friend to me it's like a friend is giving wants to meet me on behalf of the Creator one time and behalf of me?

R. No, it doesn't matter, it doesn't matter if you enter him, or he enters you as long as you are together.

20. S. (01:32:44) There is no doubt that the society, our environment are the adapters between me and the Creator. There’s no doubt about that whatsoever. That is the force, force above reason, the reason for society the Upper. How do we come to the state like he explains that the Creator will make a dance between us. What is that state where the Creator creates a dance between us?

R. That we will feel ourselves together and only as a single vessel, single Kli we can connect to the Creator and make mutual contact with Him and thus we will grow.

S. Eventually we are all together in one common intention to bring contentment to the Creator? Also all the deficiencies that we raised in the lesson, it should be as one deficiency also?

R. The goal is one but each one from his heart, from his soul he still expresses it differently, but it doesn't matter because we are also complimenting each other in that. It's just degrees that have not become revealed in us. In the future states we will discover them.

21. S. (01:34:39) I want to go over the beginning of the article. He needs to work in a matter of all your heart and all your soul as our Sages said even if he is to take your soul away. What is that discernment?

R. That everything is lost for you. It does not matter. You want to be in adhesion with the Creator even if you pay with everything.

S. How important is it to continue the work from where you are, from this kind of state?

R. Not from the beginning of the work but bit by bit such an attitude is formed in a person.

22. S. (01:35:41) He says here he pointed with his finger on the moon, and he says that the firmament is this screen, and the light of the Moon is the reflected light?

R. Well okay we are not discussing this right now in this article.

S. I'm trying to understand as the way that we relate it says that the Israel points to the Moon, so Israel relates to the reality according to reflected light and according to how much they bestow and receive?

R. Let’s say that.

S. What is that attitude to the friend with a reflected light?

R. The relation to the friends in the Ten. Ok let's say we relate to you as reflective light.

S. Can you explain this kind of relationship?

R. No I'm not going to and it’s totally unrelated to the article.

S. I want to understand their definitions.

R. But, we're not studying in that aspect right now.

S. What is to see it and sanctify it in our relations between us?

R. That this attitude of yours towards the society and the Creator, when you are in the deficiency of adhesion to them, sanctified that.

S. Is that why he says foresee and then sanctify them.

R. Yes.

S. What is to see?

R. To see means to inspect and criticize and then sanctify it.

S. This inspection is upon what, their attitude, my attitude. What am I supposed to see? What am I looking for?

R. You have to see all of them in adhesion.

S. Even though I don't see it I need to sanctify? Is that the meaning of it?

R. Yes.

23. S. (01:37:48) For quite some time I'm starting to understand, I realize that I'm missing the influence of the environment upon myself. The Ten of Moscow seven is a very strong Ten. Since I'm also here for 7 months already, so during the preparation for the lesson in the lesson in the meal I'm not with them. The friends that are here say that I probably should move to a Ten in Petach Tikva. The problem is that I don't understand Hebrew. I understand a little and therefore it is hard for me to enter a Ten in Petach Tikva. So a person said she said what should you do? I'm not here, I'm not there so it's kind of increasing from day to day.

R. You should be either here or there, you cannot sit on two chairs. You're losing from it; you're not gaining from this.

S. Yes, I understand it, but I'm here.

R. Yes, but you're not here.

S. How do I come here?

R. You have to disconnect from there.

S. The friend said the Ten here is a good friend, but he doesn’t speak Hebrew.

R. You will know Hebrew, half of the people here sitting here didn’t know Hebrew.

24. S. (01:39:40) To continue with the friends question not to scrutinize from the incident in his personal case but to understand a more systemic incident the system attend was given to a person from about so he should accept and agree with it because that is the decision of the Creator and not to put in his own calculations so it turns out that we don't have one friend but several friends five friends that some of them are here half a year, 2 years. So he's saying it was giving to me from above, from the fact that I immigrated and came to Petach Tikva. What does it mean that I'm going to disconnect from what was given to me a Ten, virtual Ten or should or the contrary, opposite, that I changed my place you change and incorporate where you are physically?

R. Yes, yes.

S. What is right here?

R. To be where you are physically. That is why we exist in this world, and we have to be incorporated in it that way.

S. What extent do we have to put the demand on these friends you immigrated but you don't know Hebrew so learn Hebrew and then you will see you then in Petach Tikva.

R. So learn Hebrew and incorporate. There are no other ways to advance in spirituality but being with your friends physically in the same place studying together in the lessons and so forth.

25. S. (01:41:45) On the same matter from a different direction if we have a friend in the Ten that he wants to check himself in another group, a more religious setting?

R. But, not us?

S. My question is how should we relate to such, let's say I'm leaving? He’s saying he’s going to check himself.

R. No, no there's no such thing going to check, what can you check? First of all, that is silly. What can he check the difference between Ten’s? It's a spiritual difference. Especially with studying under a different Ten.

S. It's more religious.

R. Just release him, let him leave and not come back.

26. S. (01:42:39) We have a friend during COVID he moved North, and we asked him don't break up the Ten he comes to the morning lesson.

R. Even those who live close, as I heard who live here on the other side of Petach Tikva, or how to call it no not alone. In short, the group has to see what is up with each and every friend, why is he leaving or where is he moving. Why is he changing his place? The group is responsible for whatever happens to the friend because when one changes his place, he changes his society, it changes all of his conditions. We do not understand why we are so tied up to our world, to these discernments in our world but we should listen to what the Sages of the Torah tell us.

S. If possible the reasons were justified and clear to the Ten, it was completely logical what happened, it was during a situation where we are all virtually, didn’t matter where we were all sitting, and was feeling that we will remain that way and the friends made a financial decision and moved there and feel very close as far as our hearts and the work in the Ten. Then we were always like that, so maybe we ask ourselves then when he moved he has some that so we're coming to where she will have to move to another Ten. The question is what to do? We feel an integral part of the Ten with this friend, but he is physically in another place.

R. I'm telling you that when I was next to Rabash I saw how severe this matter is moving from one group to another group. I do not know how to say it, It’s like spiritual divorce. We do not feel it, but it is so. I do not have what to offer. It is desired to keep the group whether it's great or small and make all the efforts so that no one will fall. It's a problem. It's generally a problem on the path that each and every one goes through doubts and ups and downs. Sometimes the descents seem like falls and the ascents also seem like just like flying into some outer space or something. We have to hold on. One has to hold himself and ultimately you will see how the Kabbalists were right in seeing man's nature and recommending to us what they did.

27. S. (01:47:32) He writes somewhere in the article that a person agrees to be the Creator's servant without any conditions whether he feels important or doesn't feel important and he has to believe that the Creator enjoys his work, a person simply needs to convince himself to believe, or does it come to him from above as a result of some exertion he made?

R. It is written that you need to do anything but leave, leaving the group or leaving the society leaving from what the Creator brought you to begin with and said this is your fate, Delve in to advance in it you have a place here and I'll be waiting for you at the end of the road. That's how we should relate to it. It’s very important for a person to keep holding on, hold on to whatever you can and sometimes I know from myself how we suddenly get a desire to escape or do something, but there's no choice, we have to still try to hold on.

S. To be more precise about the situation it's a friend needs to learn Hebrew as long as he hasn't learned Hebrew he's in some?

R. He won't know meaning in the current state he's not going to know because he speaks to Russian speaking friends he's in a Russian speaking environment he doesn't need it have the country is like that here, so it all depends on how much he understands that it's necessary.

S. The problem is that he understood that it's necessary he asked for friends, but he won't take them.

R. They won't accept?

S. No they said first learn Hebrew then we will accept you, it's not of the problem that he doesn't want he wants, but they're not accepting him.

R. Is that really the case?

S. Yes several two three four Tens said okay but you don't speak Hebrew.

R. You don't know any Hebrew?

S. I understand a little bit but like a dog that understands I can't talk 70% understand but that's it I'm hearing I'm saying that if I just sit next to you I will gradually incorporate and you just tell me when I can be part of the zoom and two week or Ten I also don't want to go in there where there's three or four friends in the Ten I want to enter a strong Ten, Moscow 7 is a very strong Ten..

R. What can you do when I came to Israel I came to work and I said I don't know Hebrew and so on and I had to delve into an immerse myself into Hebrew completely, you tell him you are amazed from how I spoke Hebrew to my wife at home. That's how it is even though how much should I know even now that the language is difficult for me, do you see how much Hebrew or English or language to me is very difficult, so you need help don't speak Russian to him, if you do Russian and in general just speak Hebrew with everyone. when I went to work into the Air Force I spoke in such Hebrew that they looked at me that was with soldiers you know what kind of Hebrew they speak.

28. S. (01:54:22) I still didn't understand the principle about why a person in our society is not allowed to move from one to another.

R. That I learned from Rabash, and I feel that when a person begins to enter an environment he builds a place, the Ten makes a place for him and then a person has to fill up that place and then the Ten has to work on him and tie him to. It's like an organ in a body. You know how difficult and dangerous and not simple it is to transplant an organ, to replace one of the crucial organs, it's not that simple. It requires a lot of preparations and treatments until it becomes embedded and takes part in the body instead of the original organs, so it's a similar thing here. The Creator sets things up in a certain way and we think that we can change things however we want, of course we think that because that's our perception of reality, but no, we have to relate to it very seriously.

S. The Ten that were in right now, that's my Ten until the end of correction?

R. What happens until the final correction or not I cannot say because there are stages before us that groups in this world still haven't gone through, so we will see, we will see in ourselves, but essentially we have to try to tie ourselves together in such a way that it's like cutting off an organ from the body. That's the meaning of letting a friend leave the Ten.

S. At what point is it Justified to move from one Ten to another? What reason could it be that you receive it and it’s okay, it’s better to be there?

R. I wouldn't say so, in my eyes it can’t happen. What for, why, what's the reason? That he moves to a different place to live, why does he do that? Or replacing these friends with other friends, how can that be? What makes the current friends not good, and if they're not good you have to try to correct them or adapt yourself to them, I didn't learn that next to Rabash.

29. S. (01:57:42) What happens when there's a Ten, let's say twelve or fourteen people in a Ten and some of them want to move to the study hall here physically but the majority don't want to come, they want to be virtual at the computer and they come, let's say two, and these two people want to move to a Ten because they want a physical Ten that will sit here together in the Ten.

R. Are they willing to come here as if they live here?

S. Yes, they want to come every day and they are willing, and they come every day in the rest of the Ten can't, and there are two and they need to somehow integrate into another Ten.

R. Yes, they should incorporate in another Ten.

S. Move them to another Ten?

R. Move them to another Ten and determine such a place for them that it doesn't matter that they don't live exactly here but they come.

S. They come physically every day.

R. Yes, but that's on the condition they come every day.

30. S. (01:58:45) Maybe if it's like that then maybe we should change the concepts here because mostly when we want to move a Ten, we use here a strong Ten a weak Ten, so if I’m in a weak Ten and I want to advance on my path I want to move to a strong Ten. According to, I don't know what’s the criteria here that it’s a strong Ten.

R. I don't know. I know that a strong Ten means they come every day to the daily lesson. If they can spend another say half an hour to connect during the day through their phones, right, and they come to meals and other such events.

S. If there's a Ten that doesn't function the way that you just presented then it's okay for me to want to move to a different…?

R. What's their problem, what's their issue?

S. It’s corporeal problems, all kinds of ….

R. Corporeal problems are not relevant to the lesson and also the noon lesson some half an hour they can steal here and there. I didn't say more than that even though we have the evening lessons and also other connections, I'm not adding that.

S. Okay, but that's a justified condition for a person to say I want to move to a Ten that does come every morning and does participate that way and to zooms and to all the other meetings.

R. Well, I don't know about all the other meetings. Sometimes it can be exaggerated, that's possible, but coming here for the daily lesson, yes. For Rabash that was necessary, the morning lesson is necessary, a necessity.

31. S. (02:00:37) There is a ten that comes every morning and we just wanted to say that if the team thinks that way we would be happy to invite our friend to join our Ten.

R. Excellent!

32. S. (02:00:56) There are many Tens around the world. There are Tens that live in different countries and sometimes it's not easy to make physical contact. Are those tens logical?

R. If they have a common language then it doesn't matter what countries they are in as long as there is a connection between them.

33. S. (02:01:27) How is it expressed to work in soul devotion in the Ten?

R. That I do everything for the sake of the Ten because that's the Kli from which I connect to the Creator, the Creator is found in the center of the Ten and that's how, together with the Ten, and the Creator we come to a unity between us.

34. S. (02:01:57) What I see when my work in the Ten is egoistic. Do I start to ask from the Creator? But that too is a prayer from the ego because I'm feeling like I'm not connected to anywhere and I can't ask from the heart I simply don't have anything except for ego.

R. Try, try to ask from the Creator even from within your ego and bit by bit from Lo Lishma you come to Lishma.

35. S. (02:02:28) If I want to move from Beersheba and live closer to PT is it worthwhile doing that or is it best to stay in Beersheba because that's where my whole Ten lives?

R. I would stay in Beersheba.

36. S. (02:02:43) If we feel that the society is performing actions that don't bring contentment to the Creator how can we behave in such a state?

R. We have to clarify this, we have to scrutinize and stir it up and scrutinize it.

37. S. (02:03:04) If the Creator manages the whole universe, why do we need to focus on the Creator through the group only and leave the rest of the world on the side?

R. Because the Ten is the structure from which we can connect to the Creator and not otherwise.

38. S. (02:03:24) What is it to be whole from both sides?

R. What are both sides?

S. The side of reception and bestowal.

R. I don't know, receiving an order to bestow, I’m not sure.

S. In the article there's being complete from both sides from the right and from the left even…

R. No, leave it alone we're not in that anymore.

39. S. (02:04:05) To continue the friend’s question, we see that there's all kinds of Tens here, let’s say with the computer, and here those three friends and four friends here and on the computer we're seeing the rest of the Ten in their videos.

R. Yes.

S. You recommended to the friend that whoever is physically to combine them. We are three of us and another seven on the computer.

R. No, no, no, that's not what I meant, that you will connect different pieces of different Tens together, no. Is that how it sounded? No, never.

S. This form right now where we have seven friends and the videos right now and four sitting, for now it's okay?

R. It's not fine but you have to try to bring everyone, what's the problem? What's the problem? You have to clarify what the problem is. You can't sit at home and then study the same way you sit here, it's totally not the same kind of connection.

S. Why?

R. Why? Because, that's it, just trust me and do it. Even if you come here and sleep. Some people come here and sleep, it's sweet for them to sleep here and it's not a problem. It also existed with Rabash, not him specifically, but some folks who came to study would fall asleep.

40. S. (02:05:46) I come here eight times a week. I'm in the young group and the point in the heart. I mostly come here alone, I do the preparation with them, which is important and the conclusion, the summary and then I move a place. I told them that I am the catalyzer, that I'm thinking about myself so that they will come. There’s no point in moving a Ten because the same problems you'll find in one Ten and in another, that's my experience from this area.

R. You have a question or not?

S. From day to day you feel the ten more and it's difficult for me and the responsibility. How can I increase the responsibility so that it won't just be for me but for the whole Ten because now the Ten is more connected to me and my heart.

R. You are speaking in such an egoistic way that I can’t even listen to it, that everything is around you, and you're connecting, and you're doing that. You have to look into it. I don't feel the situation the way you described it.

S. What do you feel?

R. It's not the time for this scrutiny, okay, but I'm telling you that you have to look into yourself carefully.

41. S. (02:07:32) We are a Ten that not too long ago received, that made a decision to become a physical Ten and be physically every day in the lesson. As a result of this decision two friends were less connected to the Ten left. The question is what is the responsibility on our behalf as the Ten for those who feel that they don't want or can't observe such physical conditions?

R. You have to take in some veteran friends, maybe through the group that is responsible for all the Tens there is such a thing, so they need to get into it, scrutinize it, and examine it.

S. Can we have an opinion against what they're saying or what they're saying is upper towards what we say?

R. Possibly but an opinion as an opinion you can say whatever you say like in court, you can say it you have a possibility to say.

S. But in the courthouse there's a judge that decides.

R. Who's the judge that decides here?

S. That's the question.

R. There's no question. Here certainly it's not all of you because you are being judged so that's why there's a group that's responsible for society. We have a friend who is in my eyes responsible for these things.

42. S. (02:09:36) My experience when I came to Israel they put me into a Hebrew speaking Ten in the young group, so I said I don't understand a thing and they immediately started to speak Hebrew and only thanks to this Ten I started.

R. Yes, that's how I understand it and what I went through as well. I used to work at the Air Force and my wife was studying in Tel Aviv University and that's how we got into Hebrew. She and her way, and me in my way and that's what it was. It wasn't simple because I am completely blocked to languages.

43. S. (02:11:06) We're in a situation in which we've exited a virtual group world where many Tens were towards a physical area that they dispersed so today there's Tens that are virtual, but it could be that in the same city there are several Tens. Then it turns out that the friends from the same city don't sit together even though they might be able to sit physically together because the Tens are virtual that situation remains the question is, is it right to change the tens according to the geographical area because there's great force in sitting together or leave the situation like it is and let them meet when they can?

R. I can't decide. I can't decide because there are reasons for this and reasons for that. Will they strengthen if they change their style of connection? If by sitting together they have more opportunity to grow stronger or in continuing to eat and sit in his home but be a single virtual group will that be better for them? I don't know. You have to live that with them feel them to know.

44. S. (02:13:06) How does a Ten know that it's advancing? Because it doesn't really matter that the form. We received different forms but how does it examine whether it's advancing because everything's okay if it's advancing?

R. When we read an article in the morning and they try to go back to it one more time during the day and see how that article entered them, both confusing for them and also straightens them out and so that's how you see.

S. Sometimes it seems like we're going through many meaningful articles in the morning and then we went to live the day around the article. Then the afternoon lesson comes in and leaves a charge and then there's already a feeling that the article of tomorrow needs to be already not clear if we're really where are we truly digesting the article that we learned. Where reality is just running us forward to the next degree?

R. You mean because of lack of time or what?

S. Yes, because there's so many changes that are meaningful each time that you don't know where to get it from.

R. I would say this, the article in the morning is important but it doesn't clarify everything. It leaves you with some more questions and you have to solve them. After the lesson you have to think, you have to delve into the article. Then in the noon lesson I'm not sure what to say because sometimes there are very important articles and sometimes not so much and that's with us, it has to do with us it's not about the articles themselves. They're also many women in these lessons so that's another aspect that I have to respond to them and pay attention to them. It depends, that's what I can say. We will see. We will see how to advance. I hope that we have to ask, we have to conduct a survey. What do you prefer and what do you recommend and then see, see what answers are to the point and what do you think we should do about this?

45. S. (02:16:30) Many times we feel that there's more to implement and realize from the article in the morning lesson, but we meet after the noon lesson and as it turns out we've already scrutinizing and going over the article from the noon article, is it more correct to go over the evening when we're preparing the article towards tomorrow? It turns out that the article in the morning lesson we didn't go over again after the lesson because we're already in the afternoon lesson. Is it more correct to go to the morning lesson article than that in the noon lesson?

R. You're right, very well so let's do that.

S. The first Ten meeting we have two zooms’ meetings to go over the article from the morning and scrutinize it?

R. When is the second meeting?

S. In the evening we read the article for tomorrow morning.

R. Okay.

S. It turns out that we're not chewing or going through a processing the noon lesson in this article.

R. Leave it alone we can go through the article of the morning lesson twice and in the evening?

S. In the evening, we can read the lesson for tomorrow.

R. For tomorrow, and then to go through it, into it again? Okay. Let's do it. What is important is that we will absorb them well.

46. S. (02:18:25) According to what we talked about today, whoever has a Ten is a spiritual root very original. In the upcoming convention we are going to be sitting in our permanent Tens to deepen the connection between us inside of itself.

R. Like that you decided?

S. Yes, I still want to ask, when there are times when we say that it doesn't matter to me where I sit, we are all one Ten for me. I can sit here; I could sit there. How to relate to that?

R. No, it's very important if I sit together with my friends.

S. What is there in the sitting that you sit with your ten members of your friends in the Ten we sit with other friends in the society? What will you get from your friends that you won't get from them?

R. I'm afraid to say so the Tens won't be misjudged but I feel vibrations that we are in a single vibe or wave in the Ten and that's why it's preferable for us to be closer to each other physically for now.

47. S. (02:19:58) Also what a friend said about the afternoon lesson, I’m also identifying that fact that it's hard to digest, so we started the morning lesson and reading the article for the afternoon lesson comes. Is it possible, I actually had thought, that every article of Rabash we need to study for two days not one day in the morning lesson in order to digest it and then after two days read a new article? I'm asking about whether we can also study in the afternoon or the same in the morning? In the afternoon lesson, or parts of it, or repeat it with you, or is it not worthwhile?

R. Whatever you think, whatever you say. Whatever you say decide, you should all decide and I'm willing because the Rabash articles include everything.

S. I can really feel that we only have two or three times you can relate to the article something.

R. It's true. If you want we can do that I'm willing to do anything with regards to the study of the articles

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