*This transcription is made from simultaneous translation which leaves possibility for errors.*

*Morning Lesson, October 5, 2020*

https://docs.google.com/document/d/1srbeTHuu3yuJJYaDQiZg1rUEGpu439GnT_sBLJu7DlQ/edit?usp=sharing

Morning Lesson Workshop Questions +

English Transcription Archive

*Preparation to The Morning Lesson ~ Workshop Questions:* https://docs.google.com/document/d/1mdVtpdVDf-VibeZkWPAEl6vKb5JEcklXQOank82c8nQ/edit?usp=sharing

*Ushpizin Jacob - Sefirat Tiferet- Selected Excerpts from the Sources*

https://docs.google.com/document/d/1GWV0R6QEPCaSjAgFjlh-oPFNb76KF6jj4jBpy-9HZFc/edit

1. Rav’s Introduction: Jacob is the most important quality that's why he's called the most senior among the forefathers. We have Abraham and Isaac, Abraham is given from the Creator. Isaac is from the will to receive that is revealed in the created being and Jacob is considered that these two qualities giving and receiving, right and left, when they join through men's work, inside of the man, these two lines that come from above, one joins them in such a way in order to resemble the Creator to be Adam, human, meaning that he resembles the Creator from the word Domeh, similar, therefore Jacob is the most important in among these three. These are already qualities that are built inside the person to the extent that he's similar to the Creator. That's why it's called Tiferet, Tiferet is, how should I say, honor, respectable, presentative, this is what will be revealed, qualities of the Creator that are, these are actually Jacob’s qualities and that's how we are going to study it. So it's worth while to delve into this work because specifically through it a person becomes a spiritual person. To receive these two forces from above, the good inclination and the bad inclination. The good inclination that comes from the Creator, Abraham and the evil inclination, that's revealed inside of the created being as the Creator said, “I created the evil inclination” these two forces are revealed and this is the correct merging between the two of them. This is our work and we have to actualize this work, therefore, this topic is a very special and important topic, well actually everything is important however this one is more practical. We have great work to do here.

*Excerpt #1 Reader (3:04 - 4:14)*

1.Rabash. Note 378 “Jacob Lived in the Land Where His Father Dwelled”

Jacob is regarded as the middle line, whose role is to correct the left line, called “Isaac’s fear.” But as for the right line, it is not within Jacob’s qualities to correct. It is explained in the Sulam [Ladder commentary on The Zohar] that the middle line leans toward Hesed [mercy], so we have nothing to add to the right line.But Isaac is the quality of judgment, so Jacob comes and places himself in the left line in order to correct it with the quality of mercy.

2. R.That's it, this is what we have, even though Jacob settles on the left line, it's in order to correct the left line with the quality of Rachamim so in Jacob we already see the actions of the left, of Isaac, the will to receive in a person that are revealed however when they are revealed to the extent that they are revealed that he allows the will to receive to be revealed in order to correct it and to have the inclination to the right, that is rule Abraham over Isaac, the force of bestowal on top of the force of reception.

*Excerpt #2 Reader (5:03 - 6:00)*

2. Rabash. Note 494 “There Is Fear Only in a Place of Wholeness”

Jacob is called “the quality of mercy,” and mercy indicates wholeness. That is, through the departure of the GAR of Hochma, he will now receive wholeness, meaning Hochma that is clothed in Hassadim.This is called “wholeness,” where there is no lack of Hassadim or Hochma. This is the middle line, which consists of Hochma and Hassadim. This is why Jacob is called “terrible,” meaning fear, and he is also called “mercy” and “wholeness,” for there is no lack here.

3. R. This nevertheless brings up some questions because if we say that he diminishes the right through the revelation of the left then how can it be that he reaches wholeness? Seemingly, he's mixing the right and the left and he reaches the middle line. Why is it considered that he is whole? In what way is his wholeness? Rather, the thing is that's specifically the left that he brings to the right and the right that he brings to the left, they do not diminish one another as it may seem to us in the beginning of the work but rather to the opposite, they emphasize each other and it turns out that, out of the fact that the quality of the right, bestowal, comes through that the left, reception, awakens and specifically because it is the opposite of the right it actually increases the right, makes it more conspicuous. It emphasizes the right and it's also the same in the opposite way. It's not that the two of them diminish one on the other but in this way comes half and half but rather it is included in both of them in the correct spiritual work where each one of these qualities becomes more conspicuous, they actually become more increased, emphasized. Each one of them also indicates the other and emphasizes the other specifically because against bestowal, we have the force of reception and against the force of reception we have the force of bestowal, each one of them becomes more prominent, more important and this is why Jacob, the Bechinot, discernment, of Tiferet, why is he called Tiferet? Because he is composed of the two of them together. When they are together and each one increases the other on the middle line, it turns out that it's not just that this middle line, this discernment of Jacob, it's not just on the sum total of the right and left in person rather that each comes and shows the other indicates points at the other, how much each one of them increases the other, how much the opposite discernment, the one against the right or the right against the left how much both of them are great. This is precisely what is happening to us and we see it also in our world. What is darkness? What is light? If we start to make some combination between the two of them, some mixture, then we can see in that many discernments, that earlier the left or in the right in the light or in the darkness, we could not see them. Our whole life or actually the way it is simply because there is a mixture between the left and the right and here too when we want to discover the Creator we have to have these two forces giving and receiving, in the right combination of the two of them in all of different forms of merging them, when we rate the difference is that can we discover in that, the quality of the Creator, opposite the quality of the created being?

4. S. (10:33) What qualities exist more in Jacob? Those of Isaac or Abraham?

R. You might say Abraham leans to the right.

5. S. (10:54) Yesterday we started on this spiritual journey by turning to the friends from the quality of love and bestowal. That's the condition. After that, we add to it the quality of Isaac, reception, the will to receive, so what is the addition of Jacob here? What does he do?

R. I don't know how to explain it to you. It is special work inside of the person where he wants to correct the left so that it could be as the right and to discover the right through the left because there is no darkness without light, no light without darkness. Both of them cannot be felt within us. We can only be felt on the stitching line between them and therefore we cannot have Abraham over Isaac, each one of them separately but only in Jacob. That shows us the different merges between them between the right and the left and therefore it's impossible without Klipot without the will to receive, without disappointments and problems, it's impossible without that because without that it will not be clear to us what is right, bestowal, love, therefore these two lines: right, left, Abraham and Isaac, we started them theoretically but when we begin to discover something, already what we discover is through the middle line.

S. Can it be said that we require the quality of Tiferet, Jacob, when we begin to try to bring the left back to the right?

R. Well, maybe we will see it along the way, very much disagree with you jumping ahead a little bit, will have that soon even today possibly.

6. S. (13:14) We speak about the fear of Isaac. Why is it called fear?

R. Because it is a will to receive and there is an ability to start receiving in order to receive and fall into the Klipot and distance from the Creator, to hide the Creator, this is why it is called the fear of Isaac and all of the different kinds of fear come from that, that a person might disconnect himself from the Creator. For us too, all the different kinds of fears and disaster problems are only when we move away from the Creator.

7. S. (14:13) In the first excerpt, what does it mean that Jacob was reformed?

R. That he's settled. That he placed himself in the correct Kli which is the correct combination between Abraham and Isaac.

7A. S. Is there something missing in the right line?

R. Of course, in the right line, it's missing, what do you have there? Abraham, it's not whole, complete and Isaac is not all complete. Rather, about Jacob he is the most senior of the Forefathers, and he composes both of them and when you have Hitkalelut, integration, it's not that one comes at the expense of the other. It’s that we have to feel it, it's not one at the expense of the other, never, but, to the contrary, when it, one is integrated with the other. By that, he discovers himself and he discovers the other. Therefore, the middle line seemingly has nothing in it. It's new however all the innovation comes from it because inside of it it holds the two lines right and left, giving and receiving the form of the Creator in the form of the created beings and of that he builds the form of Adam, similar to the Creator, this is the beginning of Jacob.

S. Is there something missing from the middle line?

R. From the middle line, what's missing is only to grow all the way to the end of correction but to grow he has to include inside himself the entire will to receive, an entire will to bestow.

8. S. (16:28 ) What does it mean that the quality of Rachamim, corrects the quality of din, judgment?

R. Mercy is more important in our eyes and we add to it the quality of judgment according to how much we have in the quality of Chesed. We should have as much quality of mercy as possible and only allow the quality of judgment to the extent it can sit under the quality of mercy this corrected Kli because the quality of mercy is the Masach and the quality of judgment is the desire that has to be under the Masach.

8A. S. (17:16) What is the process of integration between two things that are opposite?

R. It's that they don't come in order to cancel out one another but to emphasize one another, to give one to the other, to show itself. This is considered Hitkalelut, integration, this is how it has to be with the friends and every connection.

S. Does that work because each one is in contrast?

R. Each one is with the intention to use its qualities in order to show the other how the other is good, because it works in order to bestow. He doesn't reveal the other in order to control it but in order to elevate it.

S. But it's opposed to, how can it?

R. Specifically because of that, this is why I elevate his qualities from my qualities which are the opposite of it, the opposite of the others qualities and I serve the other in order to show how special he is.

S. How can I, with my qualities, serve something that's opposite?

R. It's all related, that I have a special connection with him, his work, it's an opposite connection however I do this opposite and I see how special he is. We need him. Through him, we can discover additional qualities of the Creator.

S. So integration is a process, is a mutual process or does it start artificially?

R. Integration is that each one wants to be integrated with each one and by entering each one he wants to elevate each one.

S. What is the purpose of integration? Why does it even start the process?

R. Because he wants to discover the Creator in the whole of creation that He created and we cannot discover him in any other way. All of these qualities exist in us from the shattering that he made and therefore we can show these qualities, discover them specifically in such a way where each one discovers the qualities of the other as special, sublime qualities even the through the will to receive that the Creator created because he created the will to receive for that purpose, the Klipot, the shells so that through that, we will discover him.

9.S. (20:24) Our whole corporeal world is built according to certain proportions called the golden ratio, you have forces which are opposite to each other and we want to connect more things to that and for that they have to share the same proportion?

R. Well you're a scientist. I understand you, I understand your approach but just realize in our world everything works according to the will to receive, meaning each one first of all thinks about how he can be more conspicuous, more prominent and if he comes into contact with the other how can he be more prominent at the expense of the other? In spirituality, it is the opposite: how much can I give to the other and let him be above me?

S. I'm talking not about society. I'm talking about the inanimate, vegetative, animate levels. It's the same.

R. The ego works in the same way?

S. So it just follows that, the condition the general has to be....?

R. Think about what I said and what I'm saying, the principle is the opposite principle, that each one lives for the other and not for oneself. So the still, vegetative and animate and people, all of them, have the same will to receive for themselves and in spirituality it is different, the will to receive, that I bring out, that I use, it is only for the others.

S. When we correct ourselves a bit and start rising from the bottom up, can it be that its inverse proportion between the two parts where the more I am corrected the more my left grows over my right?

R. It doesn't matter, if it's greater, the most important, that the two of them operate in order to help each other all in all three of the middle line so that their merger would be as beneficial as possible for the middle line, for the revelation of the Creator. We get these two components, the right and the left and in the right merger between them, we build the image of the Creator. It is considered that each one wants the other to reveal itself as much as possible in the right merger between the two of them. They do not operate in order to control, in order to control to show themselves but actually to show the other, think about it. It's off of mathematics but upside down, opposite.

10.S. (24:19) Thank you, is it possible to reach a state where we use our ego as a power through the quality of Jacob?

R. Yes, we can attain our correction only in the form of Jacob, yes. Jacob is an example from above, a higher example, that's why it is called forefathers, Abraham, Isaac and Jacob. It's a higher example of how we, in the right connection between the force and the force of reception.

11.S. (25:12) Thanks to what, do the perfection and wholeness come?

R. Nice question and to the point. If we want to merge the right and the left, we diminish the right and we connect the left to it, but it's not, as I said, it cannot be one instead of the other. The two of them can be in GAR, also, however when we build our Partzufim, the parts of our soul, then we diminish one and connect the other to it but later on we increase both of them, make both greater this process will learn how to do it but in the end, the entire GAR needs to be revealed to the left line and Chassidim must shine fully, completely but during the time of the corrections we advance gradually.

12.S. (26:58) ....

R. Isaac is a desire to receive, ....Avraham desire to bestow, Jacob is...desire to receive and desire to bestow as one .....keep, it only a little bit and accordingly we don't need the entire will to bestow but only a little bit of it and later on it grows specifically thanks to the other and both of them start emphasizing each other, growing each other so much so that when we discover each other, when they discover each other, when Jacob discovers or reveals both qualities, the left and the right, he reveals them 620 times greater than how they existed before they emerged in him. That is the correct integration between the force of bestowal and the force of reception enables us to present the force of bestowal specifically through the force of reception 620 times greater. It's just the number. It's not correct. It's just the number of degrees and each degree is several times over it, simply Ein Sof, Infinity, so between the correct merger between the right and the left into the middle line out of our small Kli which is just a black point in the light of Ein Sof, the white light. This is where we start, this is where the Creator created the will to receive, ike a black dot inside Ein Sof, we can magnify ourselves to the degree of the light of Ein Sof. This is considered that darkness shall shine as light and then we discover the Creator inside of our Kli and we attain in our Kli the entire light of Ein Sof but the Kli starts from the black point, a little bit that is something different from the light as we see in the Shoresh, in the flour phases of Direct light, we'll talk about that.

13.S. (29:44) What does it mean? Meaning of the fear of Isaac?

R. The fear of Isaac is primarily fear of using the vessels of reception because there is always a limitation, be careful not to use them in order to receive so it will always be to bestow.

14.S. (30:26) What is the difference between the quality of Jacob that we need to discover ad the quality of Israel that we need to receive?

R. Jacob is Katnut, small or infancy, and Israel is Gadlut, greatness, so this is ZAT verses GAR,

half the degree of Jacob that's why he's called small and the next degree is called Israel as we move forward. He writes here later on in these excerpts what is Israel? It is simply, that the middle line includes in it in the right and the left in a complete way, then it is called Israel,Yashar El, straight to the Creator aimed in all of its qualities towards the Creator. Look what the Creator did, he created a will to receive just like his will to bestow and by this will to receive, he wants to be revealed, this is our work. If we will do it, so then we are considered servants of the Creator. We do precisely what he wanted and which is the reason for which he created us.

15.S. (31:58) What does it mean to discover the quality of the middle line in the relationships in the ten?

R. That we constantly yearn as much as possible, to integrate with the qualities of all the friends that are directed towards connection between us and connection with the Creator. Our middle line of the entire ten is ultimately revealed in the center of the ten, where we build there all of our qualities, all of our connections, as much as possible in order to give the Creator a place to be revealed. The Creator cannot just be revealed in the will to bestow he needs a will to receive in order to reveal so then the will to receive will receive him in order to bestow, it's like the guest is everything from the hosts in order to bestow to those. This is how we have to prepare our vessel. We’ll advance towards this very, very well. I feel that you're doing very, very well, doing very good work and also in the middle of the day when you connect and you talk, I feel the effects of this, it’s very exciting, it's very important.

16.S. (33:29) The Reshimot, the memories, awaken us only from the left towards the right?

R. The memories awaken us from the left to the right, you're correct the Reshimot, awaken in us will to receive an additional one, and in the connection between us we need to try to turn it in order to bestow connection between us in order to be so.

17.S. If Jacob is the middle Sephirah, the middle line in wholeness, why aren't there more Sephirot between Tiferet and Yesod, what's lacking in between Jacob?

R. If you keep asking, I can't move and then when I answer a few questions, Jacob it's not enough, it's not a complete merger between the right and the left on the middle line. We need more and more to get into the will to receive so that by it, when we go into it, we had Chesed, Gevurah, Tiferet. Today we're in the day of Tiferet. Next, later, we have Netzach, Hod, Yesod and Malchut we have four more days till the end of the corrections as we build this Sukkah in all the different stages so these four stages following Jacob opening up even more the quality of Jacob in order to reach the complete will to receive in Malchut that is now aimed towards the middle line to Jacob, then all the way to Keter, this is called Israel, Yashar Kel, we will talk about that.

18.S. (36:00) Did Jacob have this dream from the ladder reaching to heaven?

R. This is precisely what he dreams. Jacob, how will we make a ladder to the heavens when we have to use the entire will to receive that is not yet revealed from Tiferet, all the way to Malchut down below and through that we will rise to all of these stages all the way up to the Keter. This is precisely Jacob's dream. You're asking to the point.

19.S. (36:45) What state of a prayer does the state of Jacob bring us?

R. The state of Jacob. It brings us to Katnut, smallness, these two forces: reception and bestowal, so that we are ready to begin the work of the Lord. A nice good, correct, beginning of being in Jacob but it is small Jacob this is how he is called that is a good boy, it is a stage on the way where we need to reach the degree of Israel, so that all of our desires that will be revealed from Jacob Tiferet all the way to Malchut, they will all be aimed towards Keter, the attainment of Keter, in order to bestow to the Keter, to the Creator.

20. S. (38:10) Is the Creator a guest that is revealed in this Sukkah when the ten is already correctly prepared?

R. We see in all of the revelations around us and inside us that it's all the Creator. There's None Else Besides Him and therefore all the qualities in the seven qualities, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut, (CHGTNHYM) and now who it's for us to combine them together and attain the quality of Keter, which is the Creator and therefore everything we do is in order to discover the Creator because in that we give him contentment. It's not because of our yearning that I want that but in order to give him contentment and if not that I would restrict it and would not discover it. I only discover him to the extent that I'm certain that I'm giving him contentment, that is, there should already be a connection with the Creator under concealment, in order for me to check myself, whether I will discover him, now if I would be doing it for his contentment.

21.S. (40:45) How many qualities are included in Jacob and what can you bring to the ten?

R. Jacob, we have two qualities. The right and the left, there is nothing more in nature, there's bestowal, the Creator, and reception from the created being and what happens between them all-in-all is that the created being wants to include it, inside of him that is he restricts his will to receive and he opens it up only to the will to the extent that he can integrate with the will to and then when he has the right merger between the will to receive and the will to bestow, like Jacob in such a way he begins to build the image of the Creator, why he will be called Adam, similar to the Creator, and this is how he advances.

22. S. (41:49) The desire to disseminate is that Isaac or is that simply a misunderstanding of what dissemination means?

R. Our dissemination in the entire Kli to all of humanity, it is the quality of the left. It is a quality by which we awaken the will to receive however we can awaken it We can connect it to us already in a way that bestow the message of correction to their ability to connect and the Creator takes part in it we will see how much we disseminate the more we disseminate and we see results out of it we will see the Creator's actions he is doing it because we build His Name, we build th Kli for his revelation if we want to for some extent to give contentment to the Creator it is only by us expanding our Kli through dissemination and then more and more desires that connect to us and the Creator gives the Creator more and more the desire and ability to reveal himself and this is his whole pleasure to dwell in the lower ones the created beings.

23. S. (43:35) If we see the friends as great and we justify them, is that the quality of Jacob or Abraham?

R. Of course it comes from Abraham because it's the quality of Chesed but the quality of Chesed with that on any other calculations is Abraham. The quality of Jacob is with the additional will to receive and through the connection between us it is certainly Jacob yes. I see that you have very good questions, all of you, it's very good and very practical, it's all in our vessels and we need to use all of it in how we connect, it is excellent.

S. (44:38) What can I take or what can we take from this weaving that Jacob does in the process of integration in the ten?

R. All our integration we want to happen through the quality of Jacob the middle line.

24. S. (45:03) Abraham is it felt the Creator's performing the action on me and Isaac is felt more as though it's me my state in the state of Jacob has the attitude change to Isaac it's also felt that it's the Creator who's doing it or does it still remain in me what's the relationship between Abraham and Isaac?

R. It all depends on how you perceive it and you will find the correct merger and you will say that this comes from that quality and this comes from that quality, but the main thing is to reach the middle line, in the middle line we are in faith above reason. and we will start talking about that soon if you will allow me to advance.

25. S. (46:07) In which moment is Jacob born as a result of the previous degree ?

R. Jacob is born of Adam, there's no Jacob, there's two forces right and left, Abraham and Isaac and Jacob is born out of the person who wants to resemble the Creator.

S. Just wanted to ask as a result of this work we seem to by ourselves can actually ....?

R. We must build this quality ourselves for the time being let's accept the way it is and indeed the Creator helps us in a concealed way.

26.S. (47:03) What does it mean that Jacob bought the first born?

R. When he starts using the quality of Esau he advances towards the complete work.

*Excerpt 3 Reader (47:30 - 48:59) reads twice*

3. Rabash. Article 7 (1986) “The Importance of a Prayer of Many”

The Zohar interprets about that, “Because Jacob consisted of three lines,” since Jacob is called “the middle line,” which includes the right and the left. This is why the Creator wanted his prayer, for it is in utter completeness, comprising all three lines, like the prayer of many.

*Excerpt 4 Reader (49:07 - 49:51)*

4. Rabash. Note 689 “The Matter of Father and Son”

It is known from holy books that the sons come to correct what the parents did not complete. Hence, when Abraham completed the quality of Hesed [mercy/grace], Isaac was born in order to complete the two other lines. When Isaac completed only the line of Gevura, Jacob came and completed the quality of Tiferet, which is the middle line. Likewise, all the generations complete what the earlier generations did not.

27. R. It is our generation that completes all of them, because we are in Malchut the Moshiach, Messiah, pulls all the will to receive in order to bestow, we pull the Creator to do the work and we pull from the shell, the Klipot, all the will receive and we are in the state which is in the most on fire in history, and it all depends on the extent to which we will want to do this, so that it happens through us the great connection through the Creator and the created beings bring about the end of correction.

28. S. (50:41) What does it mean to give birth to a Sephirah?

R. To give birth to a Sephirah, comes from the word mispar, number something that is new and from the word Sapir, Sapphire Illuminating meaning that there's a special quality of the will to receive here which can resemble the Creator, in a special degree which illuminates with a special light. Let's say you have 7 lights, what we have on the spectrum, from red through to ultraviolet and all these colors why 7? Because we have seven Sephirot seven lower Sephirot (CHGTNHYM) so from that come the Sephirot, the colors. It means us certain will to receive comes in the special combination with the will to receive in the special combination. this merge, emphasizes the will to bestow through the will to receive in a special way, through the special characteristic, style, that's why it's called Sephirot it presents to us the quality of the Creator in a new way. So we have ten Sephirot but the first three are called GAR which don't belong to the created beings but the ZAT the lower seven belong to the created beings and as we engage with ZAT, Zayin Tachtonot the lower seven, by that we scrutinize and get to know the first three Keter, Chochmah, Binah. Through that we attain the Creator otherwise we would have no chance of attaining Him. Why three? Abraham, Isaac and Jacob, meaning the head, Abraham Isaac Jacob is in potential then in practice Chesed Gevurah Tiferet, even more so within the will to receive its revealed in Netzach Hod Yesod and Malchut binds all of the Sephirot together, it makes itself resemble the Creator fully so that's how it happens.

29. S. (54:18) Accordingly the Creator craved his prayer as it was in total completeness with all three lines, I understand the wholeness of the middle line but now it's wholeness on the left?

R. No no no, how can it be that you have a complete whole right without the left, through what you have a lot of light and what you feel of it in it? Nothing. If it's just white light you don't even feel that you don't feel that. Let's put you somewhere where there's only light, with no shades no shadows only light no Shadows you will cease to see because we're ready to see we’re built only to distinguish the contrast between the white and the black. That's how we see the light. The right is the main thing? No it's not the main thing the left is not lesser not inferior to the right, we just have to know how to merge them together correctly and so between the left and the right we discover the Creator he's the Creator he's the Keter he's the essence we attain. There's no left or right there. it's an essence it's the essence we attain above the two, and when we say that the Creator is the desire to do good to his created beings, the giver, He's the emanator this is all with respect to the created beings, but to attain him the actual quality it's not left nor right it's just the correct merger between the two, That's what we need, think about.

S. That's the middle line right? and the wholeness of the left line is expressed how?

R. The wholeness of the left line is as it discovers the right line when we use it correctly in order to discover the right line. We elevate the created being which is the left line, to the degree of the Creator we need to think about it more. Think more about all these things. The Creator didn't create anything that's redundant. God forbid. Not a single quality but it's only through the completion, the complementation of the both they discover wholeness.

30. S. (57:46) We always start from the right side, is it inevitable until we will reach the left or is it because of the broken heart, the shattering, lack of strength in the work?

R. Regarding the usage of the left there was a restriction on it, the prohibition, you can use the will to receive only to bestow upon the Creator, so the right isn't limited. The left is limited to the extent that I can use it in order to bestow and so to begin with I am under the Tzimtzum, restriction and Ohr Chozer, reflected light to the extent I can resemble the right line, and in that way we advance.

31. S. (59:24) Malchut who connects all Sephirot to each other, can you explain?

R. We will study it, we haven't reached Malchut yet this will be on the last day of Sukkot, on the day of David.

32. S. () 59:53) t says that the Creator's craved his prayer as it is in utter completeness comprising all three lines like the prayer of many, so is Jacob where the prayer begins out of three Sephirot?

R. Jacob is the connection of Abraham and Isaac together with the right combination between them. That's what Jacob is composed of and then from Jacob well we talked about it, we reach through the development NHY to Malchut which is the end of the middle line of the proper middle line which is called David.

33. S. (1:00:48) Please tell me what does it mean that Isaac was born in order to complete the other two lines?

R. Abraham and Isaac, Jacob were born in order to complete Abraham and Isaac.

34. S. (1:01:15) Can we save the last generation in our time the world Kli of the Bnei Baruch to the whole world?

R. It is our role.

35. S. (1:01:40) By why the three lines of Jacob he always says that it is the prayer of many is this related to our prayer of many?

R. It's not exactly many but many means two the least plural as we say it includes Abraham and Isaac and reception and bestowal together.

36. S. (1:02:09) How would you see the quality of Jacob as it's manifested in humanity today as will to receive is revealed today in its full extent?

R. I don't like these fantasies so much because it's far from reality, but when we bestow upon all of humanity, the correction, the quality of bestowal and reach connection between them that connect correction between the created beings, it means that they make themselves a place for the quality of Jacob. Then they will be filled with the power of the Creator which is called the middle line both Jacob and Israel, Ultimately they all reach GAR the quality of Israel, Jacob is VAK and Israel is GAR.

37. S. (1:03:20) Why is there a need to connect two lines together?

R. Because the created being wants to resemble the Creator he wants to reach the degree of the Creator he can't get there unless he corrects his quality, the left Isaac with the will to bestow which is quality of the Creator, Abraham, and take upon himself the quality of the Creator as much as possible and the name of the Lord shall be on you and that's how we reach the quality of Jacob the middle line.

38. S. (1:04:05) To check the outcome of the right combination between the right and the left, in this the quality of Jacob?

R. Yes.

39. S. (1:04:29) Until not too long ago in our ten Abraham was the ruling force of love. Now Isaac is ruling and these Sephirot keep on growing you said we attain everything out of connection out of the connection between us in the ten, so what should we do in order for Jacob to arrive?

R. You're all working incorrectly. We don't let go of the quality of Abraham but rather that on top of the quality of Abraham we discover the quality of Isaac to receive and to the extent that supports the quality of the will to bestow of Abraham we slowly reach the middle line which is Jacob.

40. S. (1:05:44) If Jacob comprises Isaac and Abraham where is his reason and where is his above reason?

R. We will discuss this.

S. In the ten do we implement the quality of Jacob?

R. Between us you're asking not from experience and engaging in it that's why I can't really answer.

41. S. (1:06:25) You once told us that when Rabash gave you Shamati. He told you not to give it to the students. Why don't they have the left line? How can it be?

R. That's what he said it is true that's why he's giving it only to me and not them and I asked if I can and he said no, it's forbidden because they do not have the left line so, Shamati, until Rabash passed away it was only with me and later he allowed everyone to read the first article Ein Od Milvado, There's None Else Besides Him and maybe one or two more, but such articles which don't have the left in them but only discuss Creation in general like There's none else besides Him. Meaning discussing how the Creator is the whole of reality but when he passed away, I didn't feel that I can hold this thing to myself because this is the mainstay of the work between us and Rabash didn't allow it to them he didn't but he gave it to me. Certainly he knew me and that I would want to publish it to the whole world everyone to his desire that he will use it because we have come to the time of the Messiah so it is impossible to use the Torah the revelation of the Creator to our detriment in a bad way it's impossible. You can see what people engage in the world with the such nonsense it's truly impossible turn the Torah into bad things as they did many many years ago with all sorts of methods and religious wars and so on. So I felt that I can't, well I asked the Creator however you'd like to put it and I received the permission to print to everyone and so I did.

S. What does it mean that they have no left?

R. It means that they cannot work in three lines it means they don't have the left, that's what he said. Back then I didn't really understand what it meant but you will all attain it. It is not that they can’t reach the sensation the feeling of the Creator, of course they can, annulment before the Creator yes they can do that. To actually work with the left can't,they could to work with the will to receive that's buried in Creation inherent to creation which the Creator put there for the revelation of the Creator with the vessels of reception, well we will go over this together.

S. Can it be that a person is working on the right line and he doesn't discover the left line, it's unclear if we work between us?

R. No no no no, it's incorrect leave these things, don't poke into that it's still beyond you. No that's not how it is we will together advance towards the revelation of these things gradually. Trust me, that I don't want to delay all of you I want to push you forward as much as possible but this advancement has to be correct for our time and appropriate for each and every one. So don't run don't jump. You see how intolerant I am of a question we haven't learned yet, they just make us stuck.

42. S. (1:11:20) If I had to map the work on these three lines where on the access of the development of the general vessel would it be?

R. A ten that is coming to resemble the Creator that is the quality of Jacob which starts receiving the form of the Creator the power of bestowal with the force of reception that they have which they restrict, they don't restrict it from usage but only from in order to receive, as much as possible they participate in order to bestow between them and with the Creator. That is the meaning of the aspect of Jacob in the ten.

43. S. (1:12:24) Why specifically in this year we are studying and building into all of these details?

R. That doesn't depend upon me, I just see that that's how it's being revealed within the desire to that ability and so we can take a step forward. I wanted to do this 10 or 15 years ago and I had students that were with me since 1990 or 95 of the previous century and we couldn't work as we do now. The pandemic, all sorts of external things occurrences and internal. These are signs that this is how we advance, let us advance properly, a bit more seriously. Also with respect to your questions all of you ask questions related to what we are studying now.

44. S. (1:13:36) What does it mean that Jacob had a fight with his brother Esau?

R. Esau is the will to receive in order to receive and Jacob wants to receive from Esau as much as possible to join it in order to bestow. So there is a conflict between Esau and Jacob as it is written in the Torah. Jacob cannot work in order to bestow doesn't receive the desires in order to receive from Esau, so it is written that Jacob has no hair, here comes from the word Searah, meaning he doesn't have any deficiency and he needs to receive the deficiency from Esau so that he can receive the blessing from Isaac. that is how it works, we will learn it

*Excerpt 5 Reader (1:15:08 - 1:15:31)*

5.Rabash. Note 378 “Jacob Lived in the Land Where His Father Dwelled”

The quality of Jacob is Tifferet, which is from the Chazeh and above, regarded as the next world.

45. R. That is called the next world, this world is what we want to ourselves and for ourselves and that is how we feel ourselves in this existence called this world, the next world is where we are actively revealing everything from us towards the Creator this is called the next world.

*Excerpt 6 Reader (1:15:53 - 1:17:01)*

6.Rabash. Article 19 (1990) “Why Is the Torah Called “Middle Line” in the Work? - 2”

“What does it mean that he says that the Torah was given on the third, which is Tifferet, which is the meaning of “A whole man,” Jacob, who is Tifferet, and whole means wholeness? We asked, “What is wholeness, that Jacob is called ‘A whole man?’”The answer is that the Torah is the middle line and Jacob is the middle line, comprising right and left, hence there is wholeness. In other words, there is a mingling of Hochma and Hassadim. In the work, this means that a person should consist of both actions—called Hassadim—and of Hochma, since it is forbidden for his Hochma to be more than his deeds.

46. R. Here also Rabash tells us about the right combination between the right and the left between Abraham and Isaac; this is how the person assembles the quality of Jacob inside of him. From the small things to the larger and larger things to bestow upon the Creator.

S. A question about the state of Jacob is there a greatness of bestowal also that he is capable of including..?

R. Of course by this Abraham grows because you make the will to receive the form of bestowal so, by that you glorify the Creator, you want to resemble Him even from your will to receive.

S. That he is specifically working with the two qualities together and doesn't surrender to one of them, this indicates the special attitude?

R. Yes, the more he doesn't it is called soul devotion, the more he takes of the will to receive and shaping it into the form of the Creator, the will to bestow.

47. S. (1:18:15) Each one of these states is expressed in the prayer to the Creator so how does Jacob pray?

R. From each situation we have a different attitude and different prayer, each state is a state unto itself that is correct.

48. S. (1:18:42) We studied here and learned in a previous excerpt that the sons come to correct the deeds of the fathers, in our reality, is that also the case, is that related?

R. We don't study our reality, but of course if the state is corrected then this will happen also in our world, but for the time being we cannot see it. But this is what we need is to correct all of the previous degrees which humanity went through.

*Excerpt 7 Reader (1:19:24 - 1:20:20)*

7.Rabash. Article 7 (1986) “The Importance of a Prayer of Many”

Jacob consisted of all three lines; this is why the Creator wanted his prayer, for it was in utter completeness—of all three lines, like a prayer of many. This is why it is written, ‘Then Jacob was very much afraid and distressed,’ since the Creator made it this way for him, so he would pray because He craved his prayer.” We see in the words of The Zohar that it interprets a prayer of many as a single person, saying that Jacob consisted of all three lines.

49. R. Ultimately we reach a state where we are all integrated together as the image of one man which resembles the Creator and this image is integrated with the Creator and the created being and the Creator becomes as a single formation a single structure. By that we magnify the image of the Creator, the revelation of the Creator in creation 620 times over (Taryag) that is what we the created beings are capable of. The Creator is revealed in us as a spark of life and we illuminate Him to Ohr EinSof by attributing to the Creator all the will to receive and all the intention to bestow.

50. S. (1:21:20) What is this quality in Jacob that he doesn't just join the right line in the left line but he is actually built to join these two opposites, is this a new quality?

R. It's because we always aim to bestow to the Creator and each quality becomes amplified by the upper light and this is why it comes up 620 multiplies where the light just inflates and becomes great every time.

* Excerpt 8 Reader (1:22:13 - 1:23:53) reads twice*

8. Rabash. Article 9 (1991) “What Is, “The Smell of His Garments,” in the Work?”

Since Jacob was rewarded with wholeness, meaning that from all the descents he achieved wholeness, so that the help from above could come, since all the bad has been revealed in him. It follows that the descents, which are the betrayals, are called “sins.” When the light appears through them, we now see that the sins have become as merits, that were it not for the descents, we would not be able to achieve wholeness.

51. R. That is the matter of the descents; it is a matter of how we accept it, whether we accept it as coming from above by the Creator who is good and benevolent with each and every action only acts in our favor and it depends upon how we accept it. If I attach myself to the quality, to the action with everything that happens to me in every moment if I attached myself to the 10 then it is certain that I don't see the darkness, rather the darkness comes to add fuel to the light. This is how we learn it together, study together, the darkness is like the oil in the lamp, the more you add the fuel, the oil then through the wick which is man's work, the resistance. Their proper acceptance of the Creator's actions then the darkness becomes light, the oil gradually becomes fuel and it all depends upon how we take what happens with us, how we accept it. All of our work is with every moment to try to justify the Creator and to turn all the disruptions into two forces that promote us.

*Excerpt 9 Reader (1:25:28 - 1:28:40) reads twice*

9. Rabash. Note 434 “How Good Are Your Tents, Jacob – 2”
When he achieves wholeness, he should immediately try to find a deficiency, and then he shifts to the state of “How good are your tents, Jacob,” which is the tent of Torah. At that time, he is in the degree of “Jacob,” which is Katnut. When he completes the filling through the Torah, he shifts to wholeness, which is regarded as a tabernacle, and so forth until he achieves complete wholeness. The beginning of the exit is from the exodus from Egypt.The exodus begins not necessarily when he has departed, but even if he merely wants to emerge from Egypt, or even if he wants to emerge but cannot, and he has the strength to pray to the Creator to deliver him from Egypt, then he already begins to walk on the path of truth.

52. R. The moment you feel holness you must search for a deficiency in order to magnify the wholeness because if you continue with the good so to speak, the good state it becomes a Klipot because the will to receive is constantly being revealed the engine is constantly working disclosing more of the will to receive and if we are not sensitive to that then this will to receive becomes a Klipot in us in order to receive until we discover it a long time may pass.

*Reader reads again*

53. S. (1:28:44) Whenever we confront the ego there is fear, does the attribute of Jacob give us confidence in the desire to receive?

R. Yes.

S. Does Jacob remove the restriction that was made out of the desire to receive?

R. No, it is forbidden to remove the restriction over the will to receive we need to work above the restriction you need to have the restriction the screen the reflected light and through that to build bestowal will towards the Creator.

54. S. (1:29:47) What's the difference between receiving and resembling the Creator?

R. To the extent we come to resemble the Creator, we come to discover the image of the Creator with all the appropriate qualities. This is what we receive, we don't need anything more.

55. S. (1:30:16) This form of the Creator is always something that slips between the fingers, not easy to hold on to the middle line to build it, so you always have to be empty with a deficiency?

R. Yes, we need to constantly feel the deficiency and at a name the middle line that is increasingly greater.

56. S. (1:30:51) Where do the forces come from in order to believe in the Creator?

R. From the group, through the group you need to receive it, if a person doesn't receive something and complains he should examine himself whether he is connected to his ten. Because the Creator dwells in the ten to the extent in which a person adheres to the ten he can receive from them what he needs from the Creator. Through the ten.

57. S. (1:31:43) Is Egypt the jug that holds the oil or the oil itself?

R. I don't want to get confused with Egypt or oil. I only gave it as an example of fuel. Why are you building questions from a concept that we didn't speak about yet? This is not the right way to learn.

S. The article discussed about Egypt

R. Okay then.

S. Does Egypt express the will to receive?

R. Yes.

S. Is Egypt the vessel that holds the will to receive or the oil itself?

R. Egypt is the will to receive itself.

58. S. (1:32:58) In a state of wholeness I want to build a deficiency should I go through the left line or can I only do this for the right question?

R. Be in the right and try to connect from the right to the left without letting go of the right.

59. S. (1:33:27) In the beginning of the excerpt when he comes to wholeness he immediately tries to find a deficiency coming to wholeness means he attains Avraham or Jacob?

R. The middle line, completion and wholeness is the middle line.

S. How we later find the deficiency, how after we find Jacob do we find the deficiency?

R. Because his perfection is only partial he needs to get to complete. Does he suffice in the amount that he is receiving from the Creator or does he need to incorporate in a high or desire.

S. So Egypt is basically a larger desire that comes meaning below Tiferet, which is the entire work to reach afterwards to correct Jacob?

R. Mostly be Tiferet is where the whole deficiency of the ten is, if a person is incorporated within ten increasingly more he has no problem with it. One has no problem in finding more deficiencies in order to increase the middle line.

*Except 10 Reader (1:35:21 - 1:37:46) reads twice*

10. Rabash. Article 18 (1991) “What It Means that We Should Raise the Right Hand over the Left Hand, in the Work”

“How good are your tents, Jacob.” It means that one should see and try to appreciate and thank the Creator when he is inside the “tent of Yod-Akev,” meaning in a state of “heels,” which is the end of Kedusha, and say, “How good.” In other words, he does not have sufficient intellect to value this state and say that it is a good state, and thank the Creator. Afterward, by appreciating the “tent of Yod-Akev,” he will be rewarded with the “dwellings of Yashar-El [Israel],” where Israel is already regarded as Rosh [head]. It follows that through the degree of Yod-Akev, he will be rewarded with Gadlut [greatness] and the Rosh of the degree, called “Your dwellings, Israel.”

60. R. Meaning through the right work it comes to the Bechinot, discernment of the Rosh and connects the head and the end of the degree.

S. What does it mean he becomes the degree of the Rosh?

R. He's not the head but he is in the end and he can come from the ends to the head in his work.

S. By being incorporated with the lower desires and raising them?

R. Specifically yes otherwise why would he do this, why does he incorporate with lower desires in order to reach as much of the higher degree as possible and what he connects to the Creator more and more.

S. Why is that considered that he is in the heels of Jacob

R. Heels are the lower things that he himself takes those things which are seemingly also dangerous by which he could possibly be thrown away from Holiness but he takes them in order to do higher reflected light.

*Excerpt 11 Reader (1:39:04 - 1:40:31)*

11. Baal HaSulam. Shamati 5 (1945) “5. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below?”

When one comes and says that he exerted extensively in observing Torah and Mitzvot, the Creator tells him, “You did not call Me, Jacob.” In other words, it is not My baggage that you took. Rather, this baggage belongs to someone else. Since you say that you had much effort in Torah and Mitzvot, you must have had a different landlord for whom you worked; so go to him to pay you.This is the meaning of “for you labored about Me, Israel.” This means that he who works for the Creator has no labor, but on the contrary, pleasure and elation.

61. S. Is there a connection between the qualities of Jacob andIbur, will we be Ibur when we get the qualities of Jacob?

R. Yes already in spiritual Ibur, conception, they come to the shape of the form of Jacob that is correct.

62. S. (1:41:22) How does the exertion when overcoming against the will to receive at the same time can be easy and in pleasure as he writes?

R. It depends on who you are serving, which suitcase you are carrying it depends on the greatness of whom you are doing this for it all depends on the appreciation of the Creator. If it is towards a person and then a person is limited no matter how great he is, then as you work for him the fuel ends. But towards the Creator it doesn't end because he is endless you can serve Him forever, you have fuel to do whatever you want, truly.

S. From the connection with the Creator then you can have pleasure?

R. Of course yes that is the greatest pleasure. There is no greater pleasure, let's put it this way Rabash would give an example and say even if the Queen of England and she has a thousand helpers but when she has a baby she enjoys feeding that baby herself, because of the importance. All in all it is important it doesn't matter what I'm doing if it is important I enjoy that work. Therefore towards the Creator there is no problem just to discover through the society the greatness of the Creator. Because the Creator is revealed as great only by the environment this is why we are dependent upon the environment when it comes to the advancements in our work towards bestowal. If the environment talks about the greatness of the Creator to the extent of the greatness of The extent that I am impressed by the environment I am willing to work to give to bestow to the above myself. truly so.

63. S. (1:44:28) About the prohibition in Excerpt 6 it is prohibited for the wisdom to be greater than his deeds, what does this mean?

R. You need to use the vessels of reception only to the extent you can use them to bestow.

64. S. (1:45:13) When we appreciate and correct the left as we do with the right is this the state of heel and the end of holiness?

R. Let's say it does have something to do with it.

65. S. (1:45:49) About the excerpt in order for a person to have pleasure in the work he needs the greatness of the Creato. Here we are really dealing with the will to receive where is the greatness of the Creator express in the height of the quality of Abraham?

R. The greatness of the Creator needs to illuminate in my whole vessel, in my entire kli it needs to shine to a certain extent to a certain measure according to the measure that it illuminates to me it shines in my whole vessel and this is considered the darkness shall shine as light and that I am willing to work with this darkness with vessels of reception because I can't work with vessels of bestowal I have nothing to do with them. They just give me guidance, direction. This action comes from the reception, the vessels of reception.

S. So can we say that the greatness of the work is to send the surrounding lights from GAR?

R. It is actual fuel as much as I have the greatness of the Creator I will be able to give as much as I don't have I don't have the possibility of giving the will to receive won't let me do that, That's why friends and the society or death, if the society exists to the extent I received the greatness of the Creator from them I can work if not, the business dies.

S. Is there a meaning of saying the greatness of the Creator and where does that come from if we're talking about ten Sephirot, where does the greatness of the Creator come from?

R. I don't understand you the greatness of the Creator comes from the surrounding light which clothe in this whole structure that we build and shines and illuminates within it. It's not that it's in a certain Sephirot and it doesn't exist in another. The Sephirot are already desires to receive that are impressed from the light that shines upon them from the Keter. Also the light shines from the Keter is not the light of the greatness of the Creator, the greatness of the Creator illuminates to the extent of which a creature is willing to or able to, awaken towards it. Some days it comes to start with from the Creator to grow us. It's like us raising our children but later we need to work on this.

*66. R. WSQ:* (1:48:41) How do we increase the greatness of the Creator in the group and what greatness of the Creator do we need in order to go through the stages of Abraham, Isaac and Jacob and onwards? How do we through the greatness of the Creator go through these three stages, these three states, Abraham, Isaac and Jacob?

*67. R. WSQ:* (1:58:47) How do we, throughout the day come to build the group in the form of Chesed, Gevurah Tiferet, (CHGT), how do we build the group as CHGT called Katnut, smallness, as we learn in the wisdom of Kabbalah. How do we reach this form of smallness, the form of a small man meaning somewhat similar to the Creator he feels himself existing that there are all kinds of spiritual qualities that he is similar to The Creator's somehow how do we today come to the degree of CHGT, Katnut.

68. S. (2:05:06) We just tried to answer the question how do I be CHGT, what does this mean in the ten?

R. It is Katnut, smallness, meaning that we start to connect to one another not through our true vessels of reception only through vessels of bestowal, meaning to bestow to one another. Let's say we don't quite know how to sort the vessels, how to arrange them, how to measure them but as much as we can be connected to one another with this inclination towards the bestowal to one another in kindness and courtesy. We start feeling that I am drawn towards them. satisfied from being with them, wanting to connect with them a good spirit that dwells amongst us and that is a state of Katnut, without revoking vessels of reception. Of course we were all from vessels of reception, but by not using them truly in an active action it is called Katnut, smallness. Just like for a little child, a baby, you don't give him forces on their own so we'll use it that way as if we don't really have the possibility to work with the forces of receiving an order to bestow. So we don't use the forces to receive ours at all. Only they are kind of pleasant, nice , comfortable to one another and a nice, good way as if we are entering into some new society and then we behave in such a way towards them. This is how we need to start behaving in the group where I consider everyone, I want to consider and connect to everyone I want to look nice for all of them without activating any critique on my behalf and if it does come, I turn it off through my nice relations towards them. This is how we protect it so that we can maintain this nice and good relation even though the wills to receive are awakening. Then we grow in this is called the years of greatness, Gadlut, the years of growing up, nothing big but growing, let's say, we grow until age where we are called childhood. Not having a big will to receive appears in us, the cruel one that we can truly exploit others, no but rather each does and engages in his will to receive as a small extent. So let us do this for the time being and the equivalence and connection between us that is the degree of CHGT. From tomorrow onwards we will start to talk about more advanced states. It's the degree of Moses, Aaron, Joseph and David which are degrees that are more practical.

S. Does that become Israel before it comes Moses and Aaron?

R. No Israel is not yet.

69. S. (2:09:26) All of these forces of Abraham, Isaac, Jacob, CHGT, is this something we can sense and feel under the condition we have a screen?

R. These are all built above the will to receive and the desire to bestow which comes from the desire to receive on the screen.

S. Basically the screen has everything the ten gives me it helps to build it?

R. Yes, but the main thing is what you give to the ten.

70. S. (2:10:05) If is the degree of CHGT, do we use Gevurah, you just said only the pleasant generous and nice....

R. No we are using all those forces, but only to a small extent not to the qualities of reception themselves but rather in order to complete the quality of Abraham we use Isaac but not in the will to receive fully. I'm not using the will to receive in order to receive, in order to bestow I don't yet have a screen for that but I am using the will to receive in order to belong to in order to bestow. Just like a little child who doesn't bother us in our lives, he is just growing next to us when he grows he will participate. For the time being he's growing.

S. So can we say that I only use the will to receive in order to have what to overcome and to be in bestowal to be attached to the friends?

R. Yes exactly.

S. This combination happens in one person or it can happen between us meaning someone can bring a big will to receive someone can complement him with Chesed..?

R. That is after I connect but before you connect the main thing is to be in....define their identification of being in connection between you and then you begin to play together. That is from a common feeling that you will have. In short began, the main thing is to begin

71. S. (1:12:15) Why does the servant of the Creator always need to be in gladness?

R. You have to always be in happiness because this is the way you have a connection with the Creator and if you're not in happiness and joy then it is a sign that you have a connection with your egoistic desire which is not satisfied with its state.

S. So this middle line that we called Jacob, invites harmony?

R. Yes.

72. S. (2:12:57) The correction of the fear of Isaac and Jacob is awe?

R. Let us say that yes.

S. Tiferet in the second restriction divides into 1/3 and 2/3 is this related to what we're learning now?

R. We're not learning that yet, you're jumping, next time I won't let you ask.

73. S. (2;13:43) Can we use the elation that we have during the lesson to the whole day so that we will be in the same degree of unity?

R. Throughout the day you need to attain the degree of Katnut as if, it doesn't matter which or how much you want this and you expect to occur inside of you, the degree Katnut. Meaning without using the vessels of reception be in connection between you and the vessels of bestowal. If you don't have vessels to bestow that you are using the vessels of reception in such a way that it is to bestow as if you are in a society that you don't know, you don't want to take advantage of them, you don't want it to be integrating them too much, but kind of in a very neutral way. Without taking out the hands, without putting your hands up, try to do it in such a way so you can see what it means to be small, a group of smallness and spirituality. What is that? How can we be connected between us and to that extent also with the Creator, how can we pray to the Creator so he cares for us? How can we as small ones bring him contentment because small gives great contentment to the Creator, right?

74. S (2:15:34) It feels pretty thin, this description.

R. You need to go through it and feel how I'm relating to myself and relating nicely to the others. I'm not taking my vessels of reception out only to the extent that I am capable and being in a tendency towards bestowal, we need to act out this thing.

S. So what today to put in my depot, the will be receive?

R. That's not considered to be in storage when you're in this action you have to consider how much you are being in the Katnut and any more than that you are not playing. It's like you're in a puppet theater and you are the puppets. Maybe not a puppet show but a kids theater and you are playing and acting in some play in which everyone is children and that is how you relate to one another. Children meaning that you are not taking your will to receive, the big will to receive outwards in practice, because you don't have a screen, you don't have a possibility of relating to one another. Relate to one another only in bestowal, this is not a small degree. I need to diminish myself. I need to connect with others, that is a work until the evening.

S. In this work we have to reach prayer or should we?

R. Yes, of course prayer, try to constantly be in such a states between you and the group and in the evening we will do a summary out of this and will continue tomorrow beyond that.

75. S. (2:17:32) If I have to restrict my reception in the group then I have nothing to bestow with, it is as if there is nothing left?

R. No, you have what to bestow, it means that you are giving a nice light and a good atmosphere in the group in a way that we are all connecting in a good mood between everyone. that is called Katnut, good boys. Try to protect yourselves all day long, it's not simple where you are, in connection you cannot be because you're working. You're busy it doesn't matter what, but you are constantly watching over yourselves, relative to the group where you are holding your group like this before you and you are looking at the group as a beautiful and good state. These are my friends and I am with them in a beautiful and good state. Try to constantly see yourself that way, that is Katnut.

76. S. (2:19:04) In the ten we have states of huge connection and states of clashes now it seems in our group as if we're walking on eggs trying not to harm or hurt each other is this the beginning of the degree of Jacob?

R. Yes, specifically in such a way that we begin to relate to one another in this way later we come to taking advantage of everyone, by us starting for Katnut slowly become Gadlut..

S. Is this the beginning of the work of the gentleness of the soul?

R. Let it be without the additional words.

77. S. (2:20:01) If we are not using how to receive in the ten what quality should be the one which advances a person?

R. We are the will to receive we cannot run away from it. The way that we use it, as if not from the will to receive, where we nullify the big will to receive that is in us, we're not using it and relate to one another only with the desire to bestow. Try for a day, don't ask me, I want you to try throughout the day to examine whether it can be done or not and how much.

78. S. (2:21:01) The Gabai and Shatz for the day, how should they behave in such a state?

R. They need to manage the group with accordance with what I am telling you to do but the main thing is that the group here is now, what it is that they have to do and throughout the day and engage only in this, how to achieve a state of CHGT, Katnut. Katnut is the most important agreement, it is the essence of the degree Gadlut is just the additions, so let us engage in the main thing.

79. S. (2:21:54) About the study materials there is a matter of Jacob fighting the angel, is there a purchase to scrutinise this thing when we scrutinize the quality of Tiferet?

R. This is already Gadlut, greatness where he is activating the will to receive this is the angel of death, his ego that is battling with him.

*Excerpt 12 Reader (2:22:32 - 2:23:26)*

12. Baal HaSulam. “The Nation”

The name, “Israel,” stems from our father, Jacob, who, as is written, is named as an expression of power and honor: “Your name will no longer be called Jacob, but Israel; for you have striven with God and with men and you have prevailed” (Genesis 32:29). It is after him that we are called “Israel.”

80. R. Whoever comes to spiritual work in a complete manner is called Israel and all his desires are aimed towards the Creator, his identification and equivalence of form with the Creator. This is why Israel, Yashar, direct and El the Creator, direct to the Creator meaning it is a spiritual name, it is not that a person, as you can say such a thing like in this world, where we give some name to each and every person.

81. S. (2:24:12) An action spirituality is this an intention?

R. Correct.

82. S. (2:25:53) It is more or less clear how do annul when we're together with friends in a meeting during the day but in front of what I do when we're not together?

R. Also towards that same group.

S. My memories are how do I perceive them..?

R. No you are always inside of them always with them.

S. How to revive them in a way because they're not with me?

R. When you see them that means you're in connection with them?

S. No, I have some interaction with them I have annul. Here I don't have that, how do I give life to them?

R. Take a picture of them and place it in front of you. What do you want me to tell you?

83. S. (2:27:03) So what should I have during the day, some imaginary workshop to think that this friend is thinking about the connection?

R. This could be that each friend tries not to lose the connection with the difference in any way that they want.

S. To imagine that we're together having a trip going through an adventure?

R. Let's say in a little bit the lesson will be over talking with you in the tens for 10 or 15 minutes about what you're going to do throughout the day between you, have one help the other in all kinds of advices on how not to lose connection, how to feel that you are together. From the connection between you you are turning to the Creator and asking him to keep that connection between you. That is the main thing. He's complaining that it's disappearing from him and he doesn't understand, you need to read from above that there's no chance in life but it is dust to him in such a way that he is disconnected from the ten. Why, because this is how he will make efforts and he sees that it is also not happening, even after my counsel's it's not working and then he'll turn to the Creator. Then he will have a connection and what did he ask the Creator for, so that he will have a connection with the friends. This is called “I seek my brethren” and this is how we will come to connection and the Creator will be the force that connects between everyone.

84. S. (2:29:07) We see that during the coronavirus time the state of smallness comes naturally as if we have lost most of our vessels of reception we don't any longer work in front of each other in our center with these great vessels, we work in the state Katnut, is this intentionally from the Creator so we'll reach the state?

R. I don't know I don't do big calculations. I know it's for our benefit and then it continues in this state that is before me to the same purpose of creation. It doesn't matter what states it will be, nicer ones, less nicer ones. I have to continue in every single state that comes, it comes as a blessing, what does it mean it is a blessing? To advance me through him, to Him, that's it. I see you don't have any more questions and that you're tired, but it seems to me that we're advancing. There's a little bit more grip with questions that are clear and scrutinies, it is nice. I didn't expect you to be so successful, really, it is very nice.

*Excerpt 13 Reader (2:30:50 - 2:31:51)*

13.Baal HaSulam. “You Have Made Me in Behind and Before”

Abraham the Patriarch became a Merkava for the quality of love, and Isaac the Patriarch to the quality of fear.These two qualities are opposites, for one who loves is not afraid and always trusts his loved one, and love will cover all crimes. Conversely, one who fears does not trust, for if he trusted, he would not be afraid at all. But Jacob the Patriarch, the senior from among the Patriarchs, became a Merkava for the quality of mercy, meaning these two opposites in one subject—love and fear together—which is the essence of this quality.

*85. R. WSQ:* How could it be that love and fear will be together, if I love, I love and if I'm loved, I am loved. Where is there a room here for fear? Where if the quality of love spreads where does it leave room for fear? How do I combine fear with love and then love can be eternal love and all of our problems in this world of why we love and then love stops and disappears, flies, it's because we don't know how to continue to extend within love the fear. How do we combine love and fear? Towards the friends and towards the Creator.

https://kabbalahmedia.info/lessons/cu/jDaEIxcL?language=en

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Nuova Vita 1282 - Gestione e professionalità di fronte alle difficoltà nei rapporti umani

Nuova Vita 1282 - Gestione e professionalità di fronte alle difficoltà nei rapporti umani

Nuova Vita 1282 - Gestione e professionalità di fronte alle difficoltà nei rapporti umani

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati