Morning Lesson July 22, 2023

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

Part 1:

Rabash. Article No. 40 (1990). What Is, “For You Are the Least of All the Peoples,” in the Work?

1. Rav’s Introduction (0:33) We continue with the articles by Rabash and one and one by one we add them up to our inner correction, the general correction. Let's go.

Reading Article (0:49) “it is written, “ that is””

2. S. (30:03) It turns out that I should be happy that I don’t have the greatness of the Creator, that he doesn't give it to me?

R. I need to see everything that I receive in my mind, in my heart as coming from above so that I will rise above and approach the Creator, yes.

S. This is the most complex question, ‘Who is the Lord that I should listen to Him’ that raises the ego, specifically that question necessitates the greatness of the Creator and the Creator doesn't give it. So is it right to ask the greatness of the Creator? To have the forces to advance?

R. Yes and no. Of course if I will have the greatness of the Creator then certainly I will have the strength to overcome all the disturbances but is this the correct path? You have to think about it.

3. S. (32:04) If a person can only (no translation) Creator.. who tells a person to.. the Creator.

R. He doesn’t discover it yet. He sees what the sages write but to truly discover it, he doesn't discover it yet.

S. And what's the difference between what the sages are telling him and the vessel of faith? Meaning how can he can come to the vessel of faith through belief in the sages?

R. He can reach the vessel of faith through belief in the sages if he will do everything they recommend him to do, yes.

4. S. (33:10) Rabash recommends that we grow the spiritual will to receive. What does that mean to grow the spiritual will to receive?

R. To have a greater yearning to reveal the Creator.

5. S. (33:46) There's a line here that says Abraham would miss the, or at least that I am dust and ashes, the Lord your God. Is that the stage that he asked for in order to overcome?

R. Yes.

6. S. (34:26) He describes here the stages of Lishma and that fifth stage that he describes it says that he doesn't let him sleep. Meaning the greatness of the Creator is so great and so meaningful that a person is drawn like one yearns in this world for the Creator and then there's the next stage where a person seemingly enters Lishma and there something happens with the greatness of the Creator that I didn't understand. There a person ask to not to see the greatness of the Creator? So that he will be able to work in order to bestow or does the Creator take the greatness of the Creator from him and then he has to find it? I don’t understand how this stage takes place.

R. We'll speak more about it, it's after we reach the degrees of Lishma. Certainly if you reveal the greatness of the Creator in all kinds of degrees then you'll do everything to reveal that greatness. And we're speaking about the degrees of faith where I don't reveal the greatness of the Creator like in this world where He's greater so I'm simply exchanging a cow for a donkey. Rather I need to reveal the Creator through his concealment, by the fact that he's not revealed and I work for Him only in order to receive the reward which is to bestow contentment to Him. This is called Lishma.

S. That I understand in truth what you just explained right now but what I don't understand is whether a person actually. It turns out that a person needs to invite Pharaoh at that point in order for him to ask those questions of who and what so that a person will have room to work above reason. Is that how it works?

R. That's why the Creator says come unto Pharaoh.

7. S. (37:16) There's a place where he writes here about the faith in the sages. He says the most difficult question is who told a person that there's contentment with the Creator. That he’s working in such a state where there’s no flavor, no taste. And Rabash answers; oh the faith the sages. What’s the faith in the sages?

R. He believes that there are sages, there were sages and they said that anything he receives, he receives as the upper thing.

S. He simply needs to accept that?

R. He needs to receive it and accept it.

S. How does this work out for us having to discover all the states in the work; to study, to go through it so we won’t have a foreign God in us, that he has to..

R. It's not in our minds. We need to reveal the Creator specifically from surrendering, subjugating and annulling ourselves and in this way we can discover that there is none else besides him, that he's the good who does good and so on and so forth.

S. Not just to accept this but?

R. What do you mean just accept it?

S. Meaning how to not interpret the faith in the sages as: they said, I accept it.

R. What they said you have to accept. You have to try and see what they said which is that you will reveal it with your senses, that’s it.

8. S. (39:28) Can you explain what the taste of dust is?

R. The taste of dust is when I don't feel anything, any yearning, any desire, any inclination, attraction. It’s simply the taste of dust, completely tasteless.

9. S. (40:03) Rabash brings this example at the end of the article the law of Aaron and Moses. What are those qualities in the ten?

R. We will learn it. Those are two upper forces in sanctity in the soul that are called this way, Aaron and Moshe.

10. S. (40:37) When I prepared for the lesson we had like ten questions, if I ask can ask at least two or three. First question: In one place it is written that a person must learn Lo Lishma because from Lo Lishma we come to Lishma and before that it’s written if a person engages in Lo Lishma it would be better that he wasn't even born. How does that work out?

R. Again please.

S. In one place it is written that a person must engage always in Lo Lishma because from Lo Lishma we come to Lishma. And it's written before that, that a person that engages in Lo Lishma, it would be best if he wasn't even born.

R. Yes, because Lo Lishma is not the goal, it's not the goal.

S. So it turns out that when a person engages in Lo Lishma he has to be with the intention to come to Lishma.

R. Yes, certainly.

S. There are certain stages where you come to the lesson, you have taste in the lesson and you feel something but there are long periods when you come to the lesson and you feel taste of dust. Is it somewhat connected to those degrees that are written about, that there's a degree that a person works on the Creator and he has taste and a higher degree that he works and he doesn't have taste. Is it connected?

R. Generally speaking, no but nevertheless you have to work with it.

11. S. (42:51) What does it mean that the work needs to be working, serving a great king even though divinity is in the dust? That sounds like a clash. How can those two things work together?

R. It's not a clash or a contradiction, it's a gap between the way he feels and what he has to attain. So he works as if he is before the King and indeed in his feeling it's almost dust and through his efforts he raises the greatness of the King more and more and he receives help for it later on. The Creator is revealed.

12. S. (44:02) No translation (Russian).

R. There are all kinds of states, one of them is when a person feels no taste whatsoever on the one hand he must overcome this and continue to advance.

13. S. (44:44) I wanted to ask you about these two stages. On one point you feel the importance of the Creator and the other time you're working without any taste. In that second stage how does that differentiate? Let's say a person is just like that. He works, he comes to the lesson, he doesn't feel any importance or any taste in the greatness of the Creator. That second step is not clear.

R. If he doesn't feel any taste in the greatness of the Creator of course it's difficult for him. He has to imagine to himself that he's in a totally different world where the Creator is revealed and he feels everything, but he doesn't feel it. Then he asks the Creator to give him the power to work, to work for the Creator as if he is already revealed to him.

14. S. (46:14) He writes here that a person tells the body I'm a worm and not a man. I understand that it's possible to do it so that the greatness of the Creator is so great that the body nullifies but how can it be that a person says I'm a worm and not a man if there's no greatness of the Creator?

R. I guess we come to such a state nevertheless.

S. So can a person work like that even without the greatness of the Creator?

R. There are several opportunities, possibilities here. Either a person measures himself relative to the greatness of the Creator or he measures himself relative to himself, to what he knows and so on and so forth. There are a few options here, then we'll gradually scrutinize it.

15. S. (47:25) When a person tastes the taste of dust does he understand that?

R. Of course, we're speaking relative to a person.

S. When I come and I define and decide that I have this flavor of dust, is that related to the faith in the sages like was said, that it's the purest work? I can somewhat advance and it kind of sweetens the matter.

R. It depends on how much you actually feel it. If you truly feel the taste of dust then you cannot come out of it, you can't go anywhere, you have no discernments, no differences between the states. And then you simply can't advance, not in your thoughts, not in your actions.

S. What's not clear is that it's kind of like a state that it’s like a closed circuit. A person that in such a state he starts to work as it's written in the article, according to the faith in the sages and then it seems like you can come to the greatness of the King and then from that I get pleasure and it's not pure bestowal. There's this closed circuit and it's very unclear.

R. It will come and it will be scrutinized. You need to suffer, a bit of suffering all around.

16. S. (49:42) We try to give the greatness of the Creator to each other in the ten. What am I suppose to do with this? Am I suppose to refuse, to receive it, to reject it ? What is he talking about here?

R. Why would you resist or reject the greatness of the Creator, it’s the other way around, the opposite. On the contrary I have to develop that feeling in me even more. Only this will help me advance towards the goal.

17. S. (50:30) We're talking about the Creator and his greatness, his quality to do good and to be good. The question is what do we want the greatness of the Creator for? Is it so?

R. We want the greatness of the Creator in order to be able to bestow to Him.

S. In what desire do we want the greatness of the Creator? Where do we need to scrutinize this?

R. I didn't understand, how many desires do we have?

S. A desire to bestow maybe and a desire to receive for sure.

R. And?

S. So with what desire do we want the greatness of the Creator? To grow ourselves, to make ourselves greater or for His glory?

R. Well of course His glory.

S. In order to be able to bestow to him and not to receive it?

R. I didn’t understand the question.

S. The scrutiny here is what we want the greatness of the Creator for.

R. Of course for that, what is the question?

18. S. (52:06) If we did get that state of He doesn't let me sleep, how can he hold himself correctly in that state and how to pray from it after that?

R. To keep going, to reach the state where he can't sleep because of the greatness of the Creator that's revealed in him, that's it. Afterwards everything already moves correctly.

S. So we can start feeling dependent on this and we can't continue from that point of the ‘I’ in there?

R. You don't need to. Let it dissolve in the Creator and that's it.

19. S. (53:14) We need the greatness of the King, of the Creator in order to be able to serve Him, to annul before Him. What causes us to feel and understand the greatness of the Creator?

R. I didn't understand the question.

S. What causes us to feel and understand the greatness of the Creator?

R. He brings us to the need for feeling the greatness of the Creator, our decision that we have to do everything in order to bestow to Him so that he will be ahead of us or before us as filling all of reality. Relative to His reality we’ll be as zeros and in this way we can relate to Him.

S. What do we have to do to be able to start feeling the greatness of the Creator?

R. We need to accept the recognition of the greatness of the Creator through the ten. And for it to influence us to such an extent that we’ll see nothing, want nothing except for the greatness of the Creator before us.

20. S. (55:22) First of all I want to thank you for the studies as you are truly a holy Rav. And I just want to thank those who are doing the content, really amazing content, thank you all. The question is; it is written we want to work in the form of that you are the least of all the people and then we see all the people that are in a person. What are all the people that are in a person? And why does he finish the sentence with it being diminished, lowliness, meaning that we're in the form of divinity in dust?

R. Because that's how it is. We need to accept that everything we see, in all that we see we see ourselves, inside, these forces are in us, these nations are in us, in each and every one of us and we need to relate to all of reality in this way.

S. But this is nice, this is good, why do we need to be sad about it? We need to take this inside of us and understand that this is really the reality and to work harder?

R. Okay work.

21. S. (57:10) no translation.

R. No, no. Let’s first attain the greatness of the Creator and then we'll talk.

22. S. (57:49) Why when I get a task from my friends it seems to me very difficult? He is asking when he does a task for the friends he feels heaviness and no desire. On the other hand when he decides to do a certain task on his own he feels it's easy, no problem. Why is there that difference?

R. The difference is so that you will reach equality. The deficiency that you receive from the friends should be as if it is your own deficiency.

23. S. (59:05) It's written in the article that a person asks the Creator not to give him the matter of the revelation of His greatness and feel taste in it but rather he asks from the Creator to give him the strength to be able to overcome the body and to work in joy by being able to work now for the Creator only. So the friend asks how can you describe joy that is not as a result of some reason?

R. I didn't get the question, how to imagine joy for some reason?

S. Where it's not because of a certain reason. That a person works in joy just because he’s working for the sake of the Creator and not because of some other flavor in this.

R. Only if I work for the sake of the Creator do I feel lightness and joy in it.

24. S. (01:00:20) How to change the heaviness that we feel when we’re working for the sake of the Creator within reason and to work above reason towards the Creator? How to change that feeling?

R. It is only through the changing illumination from above, changing illumination from above. It influences us and then we flip.

S. Okay but what depends on us, just to work and make efforts?

R. To ask yes, make efforts and ask.

25. S. (01:01:10) Please tell us, why does it work out that when we prepare together with the ten in the afternoon, we prepared for the lessons and the article truly opened up before us and now it’s closed. What does it depend upon?

R. If we are learning this article in the ten then it opens up before us differently then how it is when we learn it with the coarseness of the entire world Kli. Of course different questions will show up, different sensations.

26. S. 01:02:15) What does it mean as if he feels the greatness of the Creator?

R. It is as if he feels the greatness of the Creator, how he would work then.

27. S. (01:02:39) Isaac says I am but dust and ashes. Is he asking the Creator to help him overcome this or is he stating to us how humbled he is before the greatness of the Creator?

R. This is this will be clarified gradually in the work.

28. S. (01:03:20) Please tell us when a person has the flavor of dust in the work and he has the faith of the sages that told him that this is the purest state to work in so this faith of the sages is it supposed to sweeten something in the work? Or maybe is the faith is to give strength to work without taste?

R. The second option is correct. So what?

S. So what does a person ask for in that stage?

R. Only to work.

S. And one last thing, all together there need to be certain tastes in the work of bestowal because it seems like the flavor of dust in the most powerful and purest when it comes to bestowal but when there a barrier, when you work not for the sake of the the taste, then it begins to receive for the sake of the Creator and then you have different tastes.

29. S. (01:04:42) Thank you for letting us ask the question joy and my ego as a person I need some form of reward and when I receive this reward let's say in the matter of my impression of my friends in the Ten, so when I get the impression from the friends, is it justification for the investment I have invested? It matters not the reward but it turns out that I receive for his sake and I myself build and merit it the greatness of the Creator so when I give the impression to the friends?

R. No no, it is all normal, it's all okay, don't worry. It is not you who is running the entire process. everything works itself out.

30. S. (01:05:50) The whole matter of the greatness of the Creator from Lo Lishma to Lishma it seems like the forces come only, there are no forces in the person, the question is why specifically to the friends that we feel this whole matter and not my own forces?

R. Because the Creator gives to the Ten, so that is how we feel it.

31. S. (01:06:35) Thank you for the opportunity Rav, I help a friend who is in a state that is exactly like this, where it is dust, and we don't have that feeling.

R. Then we won't be able to we won't be able to help. Let's pray together so we have an opportunity to feel dust and receive powers above the dust and advance in this way.

32. S. (01:07:27) Is it important to see the greatness of the Creator within reason or above reason?

R. The beginning of the work above reason and later within reason.

33. S. (01:07:54) Good morning everyone while reading this article and discussing it especially there is a huge confusion with these flavors the dust flavor and the greatness of the Creator and it is such a confusion so how to take how to take this state and use it for to clarify really here and now?

R. I would give the same advice again, you need to take the group, connect with it and in this way expect an answer.

S. Cn I ask one more question? is this the taste of dust when you're giving it away when you're praying for the group and it is as if nothing is left for you and at that moment you get that is that the dust the taste of dust we're talking about?

R. Yes.

34. S. (01:09:46) Why specifically when a person feels lost does he say that he is really tightly connected to the Creator?

R. Because he has nothing to hang onto by himself.

S. But why in the state of greatness does he not feel adhered to it, why this feeling of lowliness?

R. When he's lowly he has no vessels he's got nothing when he is adhered he can annul himself and adhere to the Creator as far as the vessels are concerned and the fulfillment.

S. But how in that point when you're feeling that tight adhesion not to fall into pride?

R. Where do you get him inspired and proud.

S. From feeling the greatness now and from feeling connected?

R. But where did we start from?

S. We started from a person working and then he received greatness and from that he actually feels the lowliness and he wants to be proud of that? He writes here that if we can read it that: in this work in such a state he sees that there's no possibility for him to work with the desire to bestow and for his own benefit this can only be in a matter of miracle from above which is called The Exodus from Egypt we need to come out from my nature we cannot make any movement without reward. Here he asked for the Creator to give him the ability to work without any taste or feeling because it's completely in bestowal here this is called the true prayer because one should not expect that at some point will be able to do anything in order to bestow and turns out the person feels lost and then he is has a tight connection with the Creator and this is something a person needs to consider when he asks the Creator to help him and there's no one that can save him in this world.

So in one hand you feel your lowliness you feel the greatness of the Creator you are in some tighter connection with them but you're not allowed to fall into certain pride because you're usually lost so how do you feel the greatness on one hand feel the adhesion but don't remain in that the correct work and subjugation?

R. You don't ascribe it to yourself and that's why you don't have this greatness. You understand that it does not belong to you.

S. So I'm actually not receiving the fuel from the greatness but from the importance?

R. Let's say.

S. So how do I understand the more correctly?

R. We'll see together.

35. S. (01:13:17) I wanted to ask whether the Creator always remains concealed?

R. Depends on what do you mean by when he is revealed?

S. Simply what is the faith about? If he is revealed what is your faith about?

R. My faith is when he is spinning me this way and that way so I will reach deeper internal discernments and then I will discover the connection with him.

S. What is the vessel of faith above reasons work upon?

R. Faith above reason works on the fact that I am only bestowing.

S. And if the concealment is canceled is there a need for faithabove reason?

R. No.

S. So the connection of a person with the Creator is only through faith above reason?

R. Yes.

S. So concealment can be canceled?

R. No the concealment does not get revoked.

S. So what do you need the greatness of the Creator for?

R. I need the greatness of the Creator only so I will be able to hold on to faith above reason.

S. What does it mean the revelation of the Creator itself?

R. Revelation of the Creator means I feel the Creator as great filling everything belonging to everything operating everything surrounding everything and we are I am ready to participate with him in everything he's doing for or against my intellect.

S. So ultimately you obtain the Creator or you attain his greatness? When a person acquires faith above reason he attains the Creator?

R. That is considered that he attains the Creator.

S. And then is he still concealed from him? How can you attain something that is simultaneously concealed because if you cancel the concealment there is no above reason?

R. How do you cancel the concealment?

S. You don’t.

R. The opposite you want the concealment to remain.

S. So this is what I'm asking is If iI have to have concealment otherwise there won't be faith above reason so where is the revelation of the Creator here?

R. In that vessel of faith above reason.

S. And it remains with concealment?

R.The concealment must take place, must exist, there has to be concealment in relation to my vessels, to my will to receive.

S. So in what exactly is it called that there is revelation of the Creator if there is still concealment over the vessels Where is the revelation?

R. Revelation in faith about reason in the vessels of bestowal in the forces of bestowal.

S. That is clear, last question, what is the greatness of the Creator give me, it gives me fuel, why do we need the greatness of the Creator?

R. I need greatness of the Creator in order to rise to his degree. Otherwise I will remain on the degree of the created being.

36. S. (01:17:45) The state until he does not let me sleep is it the final correction?

R. No we don't need to talk about the end of correction.

S. Isn't that the state of adhesion?

R. It is a state of relative adhesion but not the final correction.

37. S. (01:18:30) When a person feels a taste of dust he feels that the Creator sent it to him and he can adhere to this point but if he wishes to move to expand this point it becomes like a wall or something impossible?

R. Right.

S. So the question is remaining at this point it's not good - it will become a Klipot?

R. Right.

S. So what should he do?

R. Advance.

S. I'm asking how to move?

R. The Creator gives him opportunities it doesn’t depend on the person.

S. Just have to follow the life of the group?

R. Yes yes yes.

38. S. (01:19:19) King David wrote that you hid your face and I got scared so should a person yearn to be in the revelation of the face of the Creator all the time?

R. Well actually yes.

S. And so the Creator is the one who conceals himself, it's like a punishment?

R. The Creator conceals himself not like a punishment but like a gazelle that is running away and facing back, looking back.

S. This means he invites a person to come closer and closer?

R. Yes.

39. S. (01:20:08) To continue friends question I wrote it he simply started we have the saying that if the Creator doesn't help one to build the house so it is for no reasons that his sons worked. Anyhow the Creator is always concealed and disappears. So how can we depict the help of the Creator to hold on to that and to keep on going on the path?

R. We can depict this in a way that we connect together and ask him to be revealed and then we slowly, slowly, reveal him according to the effort of our vessels to connect.

S. And this will be considered the correct vessel?

R. Right.

40. S. (01:21:26) What does it mean that he diminishes himself to lowliness even though it gives him greatness? Should he be cautious about any joy that fills him?

R. Yes.

S. In the state that the person has a flavor from the greatness of the Creator how can he overcome it so he won't receive pleasure in the vessel of reception?

R. He tries to connect all the vessels to a single Kli to receive in them in order to bestow.

41. S. (01:22:00) Why does suffering give pleasure to the Creator, what does he want from us?

R. Not suffering gives pleasure to the Creator but when a person rises above his will to receive.

42. S. (01:22:17) If one works in order to serve the great King it's also not considered the correct Lishma. How can we do it constantly when we are always depict as if we're standing before a great king?

R. By not facing an important King we are in constant changes of states. That is why it can be correctly depicted at least occasionally.

43. S. (01:23:00) Can we reach a state that we ask the Creator to show our lowliness so that we can bestow onto him?

R. Yes.

44. S. (01:23:10) Who is the eye. the self. that is happy that there is a flavor dust in the work not wanting a different work?

R. That is the point in the heart.

45. S. (01:23:27) What does it mean that I am a worm rather than a person?

R. That is a certain type of revelation. Who is the person in relation to the Creator?

46. S. (01:23:44) Lishma is for the sake of the Creator, so anything that is not Lishma is harming the Creator, is not for the favor of the Creator?

R. Yes actually, yes.

47. S. (01:23:58) Coming back to the matter of revelation and concealment, if I may, it turns out that the Creator wants to be revealed and the one who works has to reject this revelation because with the revelation there is no work or ability to equivalence of form so it's as if the Creator wants to feed and the calf doesn't want, rejects it, wants to work. And like we talked about the gazelle, the Creator shows the work according to the ability of man to do work?

R. Yes, this is like direct light and a masach, a screen.

S. It's like the guest and the host, this is basically the story, and the article talks about what should be the fuel of a person and goes through many, many stages from Lo Lishma to Lishma etc., however there is a gradual advancement, right, within which a person?

R. To the extent a person with everything that comes to him, then every time more difficult conditions are revealed through which he rises.

It’s as if the Creator gradually passes the weight to him, giving more and more and more until the end?

R. Yes.

48. S. (01:25:40) I wanted to ask what's the manner of pleasure he talks about “when he’s serving a great King”, what is this joy the pleasure?

R. The joy and pleasure is what we can bestow upon the Creator.

S. So now we have nothing of that?

R. We have nothing of that.

S. Okay, also wanted to ask about the matter you said previously, that it is as if you replace your values. In the beginning the will to receive enjoys, it still has a grip, then it has a state of dust when you can keep on working even if you have the taste of dust. And then there's a change, if I understand it correctly, in the inner values of what you're getting. what is this change?

R. From in order to receive to in order to bestow.

S. Yes, meaning when you're shifting to states that you're not receiving for yourself but rather for the Creator to enjoy; so there is a value change in you but what is going on, now you are enjoying more but there is a change that took place?

R. That I enjoy the fact that I give pleasure to the Creator.

S. Yes, so it's in the will to receive, this pleasure you get it from it?

R. We don't have any other vessel other than the will to receive and the intention only how we work with the will to receive.

49. S. (01:27:28) Rabash writes about King David that when the Creator gave him greatness he didn't say I need not have a word with my body because it canceled before the Creator but rather I am yearning for a state of lowliness because my enemy meaning the nations of the world in me are harming my work so how can a Kabbalist after beating the nations of the world in him want to hurt him again?

R. In what can he show his work?

S. That he defeated them!

R. But if it's already passed then he has no more work.

S. But the King will get more pleasure?

R. “The Creator gives him wings” as it's called.

S. And what will happen in the end?

R. This comes to higher degrees of adhesion.

S. What about the nations of the world, would they join the work?

R. They will join, they will join.

50. S. (01:28:48) To continue the matter of the revelation and concealment, Baal HaSulam and other Kabbalists revealed and wrote something about spiritual worlds, Partzufim, Sefirot, worlds, with what vessels did they receive it and with what vessels did they write it?

R. Vessels of bestowal.

S. And the person who reaches certain spiritual attainment basically reveals everything that is written in The Study of Ten Sefirot, what ARI and the other Kabbalists wrote, so it should be clear for a person if he reaches vessels of bestowal or not?

R. To the extent that he reaches he understands what is written.

S. So what I'm asking about myself is that if I haven’t yet understood and seen what is in the TES, it should be clear to me that I'm not in the will to bestow?

R. Let's say.

S. What do you mean let's say?

R. These are degrees.

S. What's the first degree when a person is able to see in TES that he is there?

R. He identifies Tzimztum, the restriction.

51. S. (01:30:20) Rabash says that “in Lo Lishma there are five degrees, five Behinot and when a person comes from Lo Lishma to Lishma, the fifth is that a person wants to bestow to the Creator because He is great and from Lo Lishma you reach Lishma, from this degree; now a person feels the greatness of the Creator in this degree, right?

R. Let's say, I don't know exactly what.

S. Isn't it real, can I take it to work with it later?

R. I don't know, I don’t know, your question is?

S. Can I ask more: I will explain what I mean if there is an illumination for a person, he's in a state that he can't sleep, he has a feeling of the Creator. It's true it may not be clean or not yet really it but should a person keep on wanting, even he feels it's not pure, it's not clean. Should he stay in the greatness he feels or should he say ‘no I don't want this greatness’?

R. Yes, but it's not a state that is scrutinized enough.

52. S. (01:3:02) Can a person coerce himself to be in lowliness or does he discover the lowliness once he is despaired by his own forces?

R. After he is despaired from his forces.

S. Meaning everything before that is like?

R. Preparation.

53. S. (01:32:35) Exactly about what the student asked: In the state he doesn't write this that there is the third fear, when he feels as if He is great and ruling”, when the Creator is great, he calls it the transition from Lo Lishma to Lishma, then it says it's not pure Lishma. So it's the first time I hear at least, this pure Lishma discernment . He says “that's not yet enough”, this means that even when you are in Lishma there may be a state for someone on the path that comes out to Lo Lishma?

R. Yes.

54. S. (01:33:23) If I may ask about the work between us, I understand that the whole approach to the greatness with the Creator is only through the ten and we have to reach a feeling that He fills the entire reality, how can we give each other this, we work on the greatness of the lesson, the Rav?

R. You are opening only the opportunity, the possibility, but each one attains according to his effort.

S. But as a friend in the ten what can I give the friends so they will feel the greatness of the Creator?

R. To give them your heart so that they through your heart can reach the greatness of the Creator. Are you willing to be for them like a conduit, sorry, like the walker, ‘the walker of of the donkeys’?

S. I see from my friends many examples for devotions, devotion to the path, importance of Rav and the Rabash and the writings, the articles, the lesson and to keep on the schedule but how can I get from that the feeling, again, that you’re in reality there's None Else Besides Him and that He fills everything, there is a gap here?

R. There's no gap, you can cancel oneself and say I'm willing to do everything you tell me, willing to because I see that otherwise I have nothing to do.

55. S. (01:35:42) How can a person get ‘faith in the sages’?

R. Through friends, through friends that you consider them as wise, as attaining, as understanding, as a vessel in the hands of the Creator regardless of what they feel and understanding, the Creator is in them and that He passes the method through them.

S. And that is considered ‘faith of sages’, it sounds like love of friends?

R. Let's say, so what?

S. Because he says here “where can a person take the strength to work to give contentment to the Creator without flavor, for that he has faith in the sages”?

R. Yes.

S. So what is ‘faith in the sages’ and why is that called ‘faith’, is that, too, faith?

R. You believe the fact that sages have said to you that this is how it is that if you annul towards the friends by that you come closer to the Creator.

S. Why is it called faith?

R. It is the force of bestowal.

S. So if I need faith in the sages in order to receive, tp work in faith above reason so it turns out that I am constantly in faith, where is the basis for me to, it's as if I use faith in order to work with faith, I use faith in the sages in order to work in faith?

R. Yes in the faith of the Creator.

S. So, where is, what do I lean on because faith is not in the vessels I have?

R. It is exactly what you need, to feel yourself that you are leaning on the force of faith.

S. So how does faith in the sages help me here?

R. In what they say and you're willingness to do it.

S. And how does that preferable for faith in the Creator?

R. To faith in the Creator, that is the state you want to reach.

56. S. (01:38:35) You said not long ago that before one acquires the intention to bestow we feel despair and strong forces. This despair, because we don't have strength, it leads us to prayer for the Creator's love to us?

R. Please repeat.

S. What do we feel in the moment before we reach the desire to bestow to the Creator, before we acquire the intention to bestow to the Creator?

R. What’s he saying, what do we feel before we are in a feeling of bestowing to the Creator?

S. What feeling does a person have before he feels the will to bestow to the Creator, one state before?

R. The prior state that he feels before he feels the Creator?

S. Yes.

R. It can be a few options, I can't say exactly, can’t say exactly, but the deficiency is clear.

S.I s that the results of the feeling of the Creator’s love to us?

R. There is something there, yes.

S. Or His greatness, is there a difference between the greatnessof the Creator and the love of the Creator from our side?

R. The greatness of the Creator and love of the Creator, what we feel in our vessels, and love of the Creator, we feel from our connected vessels, which are aimed to the Creator, it is not the same.

57. S. (01:42:23) It is written that the real prayer is when a person sees that he can't hope or ever have an opportunity to work in order to bestow, there's the question: Why is the feeling of the flavor of dust a precondition that’s essential to reach the real prayer?

R. Otherwise where will he get the precise discernments towards the Creator towards from if he won't have this taste of dust, it is necessary.

S. Meaning this is exactly what is not clear to me, the purpose of the flavor of dust is in order to reach a real prayer?

R. Of course, of course, how is that not clear?

S. It is just that many times we hear from you that the Creator’s happy that we're turning to Him so the process itself, we're turning to Him, we’re needing Him, so what is the difference between having a prayer which is still in the preparation and the real prayer?

R. That gives you additional contact with the Creator.

58. S. (01:44:13) How can we be in happiness when we feel flavor of dust in the study?

R. In the study a person doesn't have to feel the flavor, he needs to feel flavor and come in closer to the Creator, that He is connected to him but in the study, itself, it can be only to awaken through the study connection with the Creator.

59. S. (01:45:05) How can a person correctly discover the flavor of dust, the state of loneliness, how can we work in the ten in order to reveal this state?

R. The ten gradually feels the true flawed state to the extent that you need to change yourself to come closer mutually and then between them a correct connection will be formed in which they will take the first step to the spiritual world.

60. S. (01:46:00) If you're lost, you have a connection with the Creator, this means that you've lost your mind, your head, someone is thinking instead of you, putting you in the right place. And through the feeling of the upper thought we feel the right connections between us and then we're lost in the system?

R. Yes.

61. S. (01:46:41) Is the greatness of the friend equal to the greatness of the Creator?

R. Well actually yes, through the greatness of the friends we reach the greatness of the Creator.

62. S. (01:47:10) What is the right way to understand the sentence, “you are few among the people” within one person, in me, in our work?

R. That if I connect all of my forces, all of my vessels, and I connect them to the Creator, then I have the possibility to perceive it and to treat it wholeheartedly.

63. S. (01:47:54) What's the happiness in this state where all of his desires say ‘no’ and only faith in the sages says ‘yes’, how can there be joy here?

R. Because he reached a true vessel, he reached a true vessel and he can now use it correctly.

S. But still, all of the experience, the intellect, everything that gave him greatness, he has to step on it?

R. So what?

S. Where is the joy revealed, in what?

R. By stepping on all of the previous degrees.

S. So in the previous degrees there is no joy?

R. There isn't a sufficient vessel of faith in order to bring him joy.

64. S. (01:49:11) We understand that pride is actually the flavor of dust, then we discover the lack of our own forces, so what then should be our inner work, what is the inner process besides the work of the ten and in the group?

R. No, that's enough, all of the rest will already be a result of that to the extent that you are connected in the group and in the ten.

65. S. (01:49:58) If from a state of dust I make an effort to serve the friend, where should I aim myself to discover the greatness of the Creator in that?

R. By annulling yourself toward everyone, toward all of the created beings, to the extent that you're able, to the extent that it's possible.

S. With respect to all the created beings, this means that we can touch the whole world Kli?

R. Yes.

66. S. (01:51:01) We speak of the importance of the feeling of dust, of the state of loneliness, but the ego is incapable of tolerating it for a long time. At some point it runs away, it can't stand this state of loneliness for a long time so how do we cope with that, what's the right relation here?

R. The correct attitude is that we're happy when the ego is suffering.

S. What's happy in me, I can't say that I'm happy that the ego is suffering, even if I can think thank Creator for one second, a second later I won't be able to stand it?

R. Yes, that's possible, but still the next moment is already a great asset, a great gain and, we need to put together these moments.

S. So a person has no real vessel to cope with the feeling of dust except for, maybe, he's has one second to be thankful about?
R. Yes.

67. S. (01:52:20) The article mentions about thirteen years and up, and that it’s the last degree before Lishma, can you explain what this ‘thirteen years’ is?

R. That we can use the will to receive of Katnut in order to bestow, to complete it.

68. S. (01:52:52) Previously it seemed to me that the effectivity of the work and the lesson is measured by the feeling of the importance of the Creator, with the connection with the material and the friends, that it seem to me that, “yeah I worked the way I should have”. But now from this article I understand that I was incorrect, above that I should be without any flavor to work this way; how can we now measure that effectiveness of our work?

R. How do I measure effectiveness of the work?

S. Yes, if it's not through the feeling of the connection with the friends and the Creator, the importance you acquired in the lesson?

R. Why can't you keep measuring in that?

S. Because the article says that it's wrong to feel the importance of the greatness of the Creator, to get the strength from there.

R. No, no, read it again and ask the question.

69. S. (01:54:14) What is the feeling of dusted the ten and how can we come to that?

R. That there is no cause, necessity, to reach sanctity, bestowal, connection, it's so unattractive it's like dust.

S. But in the ten if we work and we reach this feeling, the truth is I haven't yet felt it, experienced it in the ten, my friends always give me greatness?

R. Good.

S. So what is the feeling of dust in the ten?

R. Maybe when it comes you will feel it.

70. S. (01:55:11) The more we advance on the path we come to a feeling of ‘don't believe yourself until the day you die’, is this feeling close to the feeling flavor of dust?

R. Yes.

S. Now, in our ten, we start scrutinies and we started with everyone having their own view and it bring sharpness of his own intellect, the more we advance this, too ,we feel it has no flavor. Now, we feel that the scrutiny in the ten has to bring something else, not my view or my justice, but something else, what does a friend bring when we scrutinize, what should a friend bring?

R. What should he bring, the same flavors that you have not yet tasted, that you don't understand in, yet. It's like a little child, a baby, who’s used to milk. Okay, then what suddenly he'd be giving something sweet to taste, he doesn't know what it is. He tastes it and he tasted and he doesn't know, that's how we need to see development.

S. So this means that I don't bring my own flavor but rather I'm playing with the flavor I don't know, each one brings something he doesn't know?

R. Well, let it be this way.

71. S. (01:57:18) In Lo Lishma I have a reason to check my pureness in the work or is it a lost case in advance?

R. Why, in Lo Lishma, not for the Creator's sake, you need to check to what extent you are not for the Creator's sake, Lo Lishma.

S. But all I can do is replace a cow with a donkey, so what's the point here?

R. That's also something, from the changing of the vessels you begin to demand a higher, greater sensation.

72. S. (01:58:14) What's the difference between the ‘flavor of dust’ and ‘Shechina in the dust’?

R. ‘Shechina in the dust’ is something that's outside of me and ‘the taste of dust’ is something that's in me.

S. Is that the dust we have to deal with?

R. This is the dust that you need to turn into something very precious.

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