Morning Lesson June 9, 2023

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

Part 1:

Rabash. Article No.25, 1987. What Is Heaviness of the Head in the Work?

1. R. (31:57) It seems to me like you wanted to hear something else but he doesn't want to continue, alright so let’s hear.

2. S. (32:21) Good morning friends good morning Rav, I really managed to completely get confused, he confused us really, like he says it turns out that a person lacks nothing for him to come to the ability to come to the truth, only to come to faith above reason. This seemingly says that above reason, and then Rashi says that the heaviness of the head is when a person goes according to what the reason says to him, that is called lightheadedness. What is the difference between lightheadedness and the heaviness of the head it's almost the same thing?

R. I know it is two opposite things.

S. Yes but what's the difference between them?

R. Because in lightheadedness he follows his own reason and above reason, heaviness of the head he goes by resistance.

S. What does giving him resistance against the body give him?

R. It gives him an opportunity to get closer to the Creator and demand him to be above reason.

S. How can you summarize these two sentences, heaviness of the head and lightheadedness simply?

R. Lightheadedness is with what you have in your mind and heart, and with heaviness of the head means that how much you feel what is in your mind and heart is opposite to what it should be according to the Torah. Then you have to decide do you want to live in lightheadedness or heaviness of the head.

S. Okay so meaning let's say it this way, we need something more practical, do we need to operate in heaviness of the head and to be above reason and the study itself?

R. Correct, yes.

S. And we can't be in lightheadedness in our study, only heaviness in the head, is that the meaning and then we seemingly advance?

R. Yes.

3 S. (34:58) I entered into this article I went with Rabash somehow once he explains these things and I come to more of a conclusion that actually we don't even need to have a body, we only need to be a kind of, I don't even know how to define it, for us to just live in thought?

R. Yes.

S. Is that what a person has to come to eventually in the end?

R. The body belongs to the beastly degree and we want to rise to the human degree similar to The Creator, so ultimately yes we don't need the body, but in the meantime to rise from one degree to the next week exist in the body.

S. Still, you're saying in the end. But if I look at what he's leading us here, for Rabash, the tangible part of it is that we don't need to do anything. You can lay down just go with your thoughts to connect to this whole system and that's it.

R. No because you were born as a beast and in your body you exist for a number of years until you ultimately manage to see that you need to rise above the body, to the degree of in thoughts, intentions and bestowal and so forth. In the meantime you need the body and your entire work even until the final correction can continue to happen in the body while you're in your body. It's not a hindrance, the body doesn't resist you, it accompanies you as much as it should, which is a different calculation that happens from above.

S. I'll try to maybe relate to this differently, let's say I managed to come to this complete faith that he's talking about above reason?

R. Yes.

S. I don't need to pray like he says because you're in complete faith you're together with the Creator and complete equivalence of form?

R. Well, let’s say so yes.

S. The ego will always give me these resistances to it but if I'm strong enough then what remains for me to do?

R. With your body you have nothing left to do you're right, if you correct all the degrees that you can correct through the body through the resistance of the body and so forth then you no longer need it, not you don’t.

S. Then what happens?

R. You use the body which is already referred to as the will receive. The will to receive and not your physical flesh body, so you continue to exist in your spiritual body.

S. That's what I said in the beginning?

R. Yes.

4. S. (38:47) I know that Rabash wants to guide us towards the work but I came out pretty confused because he's saying here that the in-between is not good and reason is not good and faith above reason is also, if I do it it's like dragging the suitcase of the Rabbi because there’s no work here. I understand somewhere the solution is in the group but maybe you can use a little bit of an opening to come out of?

R. First of all, we have to try to carry the bag meaning to try to understand what the Creator wants from us and to do this work. This is called carrying the bag or the suitcase and so in carrying the suitcase I need to clarify with what kind of force do I do it, how much is it pleasant or unpleasant. If I start in the study in the Wisdom of Kabbalah so I'm impressed by inspired by where I am and what's going on and the fact that I was given this kind of work and I'm proud toward my environment, that I have this suitcase that I was allowed to carry from place to place.

And I have strength and of course this strength is not spiritual strength but it's the environment, the greatness of the environment in my eyes provides me with strength and then I do it. Is that an order to bestow? It turns out that in practice physically it's in order to bestow because I actually carry the suitcase but spiritually it's not in order to bestow because I do it with the strength that I receive from the environment. The environment is looking at me and I'm proud towards the environment about how great I am and important that I'm carrying the suitcase, so that's what you're asking about?

S. What do you mean no solution?

R. In the ten you need to receive strength so that you always have the importance to carry the suitcase of the Creator of the upper one. Even though you do it by the strength from the environment and your pride towards them, later you begin to receive the importance of the upper one and the society and only for that you begin to work, that's already moving to a spiritual degree. Meaning the difference between what we did before, carrying the suitcase because of our pride and the ego was motivating us, now we're doing it because it belongs to the upper one and the greatness of the upper one between us gives us strength, and that's called faith.

5. S. (42:58) If I carry the suitcase of a great Rabbi I'm doing it without subjugating and if there's no subjugating there's no evidence of the head like he writes. Meaning that I need to carry this suitcase for something that's important to someone else and not me, to subdue myself according to the desire of the friend. Even though so far as I'm concerned I have no desire to do this. I subdue my desire to come to the heaviness of the head?

R. Yes then you need to choose who do you surrender to?

S. Meaning I do what's important for the society and not what's important for me?

R. Yes with respect to the society and if the society is important then you have to work on it.

6. S. (44:07) The work above reason is done by each person alone in the ten or can we come to a state in which we work as a ten on faith above reason?

R. This is already true spirituality if you're working together in the ten in faith above reason connecting to make the action. That's a great lofty thing but at least each and everyone towards the ten is working in faith above reason, meaning a force that raises him above his reason which he has received from the ten.

7. S. (44:57) Rabash writes about the lack a lot, about coming to the lack or deficiency for faith. What is that and how can we aim ourselves in the work and the thought to come to that deficiency if this is the real thing in which he writes?

R. On the one hand, it says envy, lust, and honor take a person out of this world, meaning out of the lower world to a higher world. What else to say, you're asking how do we do it?

S. Also why does it try to describe some deficiency for faith?

R. Deficiency for faith means that I will want the force of bestowal, that it will fill me and govern me and force me to do actions of bestowal. Meaning the importance of the action of bestowal must be higher than the importance of the action of reception.

S. How do I aim myself or by which actions do I come to that deficiency to feel that need as he says to eventually come to that prayer, because that is what we should actually pray for?

R. Yes, here I have to connect these three causes in envy, lust and honor and by them I will be able to want to rise to a degree of bestowal.

8. S. (47:15) How does the ten carry the suitcase of the upper one?

R. The tens is already a spiritual action, if the ten is all together becoming connected and knowing that it's role is to carry together what they receive from the upper one, to do the action of the upper one or fulfill the will of the upper one then that's already a complete spiritual action. That they have to connect and between them from their connection they connect to the upper one and receive the goal of the upper one. Right? Let's do it.

S. What is that suitcase?

R. The suitcase is receiving in order to bestow in the upper one, receiving from the upper one in order to be bestow to Him.

S. How does it become light or easy to carry this suitcase?

R. First of all here there has to be a decision and then the connection to make the decision and then the action itself from connection to raise ourselves to the upper one.

S. (49:03)I heard now a decision and an action, and that it's also written in the article here that suddenly a person comes and tells the body you should know that everything that you tell me to do I won't listen to you, like he's deciding that whatever the body tells him to do, you should know that I won't listen to you. Let's say he comes to such a state and a minute goes by and already the body hypnotized him again and threw him to all the worse possibilities, what is this?

R. Perhaps he starts again from nothing. Before that he received the action of bestowal and he made some actions towards connection of all of us as a ten and carried the suitcase and then in the middle of the road let's say, they see it's not in their strength. Meaning there are all kinds of things more important than carrying the suitcase so what do they do, they fall and ask for the Creator’s help, ask for the creators help that's how it has to be. This is called raising MAN that they want to continue the task but they don't have the strength.

S. Decisions whereas if a person makes decisions that are important even though there's a cumulative experience and you can see that the decisions are not worth anything, nothing.

R. Still anything adds nothing happens or passes for no reason, the worst things the small things, those you don't pay attention to. They nevertheless accumulate, it accumulates to a great experience then you better understand what to ask for and how to act.

9. S. (51:41) I wanted to ask the decision to go above reason, how does it happen?

R. To begin with we are willing to go above reason we just don't have the conditions yet, we don't understand, we don't feel it and grasp it. What does it mean to be in faith above reason, that I work for the ten, you and him and him and each of us and all of us works for the ten and then all our work is above reason.

S. What to do with this resistance with this faith above reason? with resistance that you have to go in above reason, what to do against that resistance?

R. You're looking for how you can make this action.

S. How do you identify your action of faith above reason?

R. I'm looking for how can I make an action that will be in a force of bestowal and for the ten and all together the result of this effort will be in the Creator’s direction.

S. He writes that he receives what he prays for only if he is truly lacking it and he has to examine himself whether he is lacking in order to go above reason, what is the check here?

R. To the extent that Society works on him then he begins to realize that he truly lacks that.

S. Meaning what are you examining, how do I check that I want to go above reason that it's a true deficiency to go above reason.

R. That you always receive an urge, you ask yourself can I do it, you look at the friends are they doing it and probably they each do it to some extent yes, and what about me?

S. Clear thank you.

10. S. (54:20) We are reading here that we don't stand to pray unless it's from the heaviness of the head. I'm hearing the questions and the explanation and I understand that what the heaviness of the head, which is the prayer that we come from restriction of our desires of the pleasures with work above reason. What happens to a person when he doesn't have the preparation in advance there, where he doesn't do those scrutinies that we're doing here in the lesson but rather the prayer comes out of his heart out of a cry. He also feels it and turns to the Creator like a child who falls down and turns to the Creator?

R. His prayer is like a little child.

S. Meaning?

R. He cries because something pains him.

S. There could be a prayer without doing all the scrutinies the moment it comes out from the depth of the heart?

R. No, how can it come out of the bottom of the heart if he doesn't know who he prays to and what?

S. He's in pain, he is hurt.

R. He's in pain so what can he do, give him some injection.

S. Meaning that prayer where a person is at the lowest degree and calls out to the Creator?

R. Doesn't mean anything.

S. It only has to be only the prayer of many to the Creator?

R. That too.

11. S. (56:05) The question is about the importance of the bestowal. If a person feels that the king gave me the most unnecessary job in his garden but that's a job which the king gave. The person thinks okay I'm coming every morning to do this little job which is all my calculation, how to raise the importance of this?

R. If I want to rise it's only by the society the importance only depends on the society the environment. Otherwise one does not feel that it's more important to him or less important to him, this is how you set up your entire life. You used to live in the woods as an animal then you started leaving, getting out of the woods and already settling as a human in human society, all of that happens by the society.

S. The Lower State that I feel because the king already privileged you with something that you can do for him and you say this is what I do for the king, this is what I come each morning to each ten meeting. Should we get in a calculation about the result of the bestowal, that how my bestowal will affect the general vessel of Adam HaRishon?

R. Well we're still far from that but to ask what are the results of my work, that we have to look into.

S. Can we say that it's 620 times more? its effect from my vessel to general?

R. No no we're still far from that, it's not for now.

S. Does that state exist?

R. At some point it will exist, in the meantime I don't have an independent point.

12. S. (59:03) Is the force of faith above reason dependent only on the importance of the upper one or can it be a state in which the force of faith exists without dependence being dependent on the importance?

R. No it only depends on the importance of the upper one and the upper one is the group and then it could be all humanity but ultimately it's the Creator.

13. S. (59:44) If a person feels in the ten that there is something, there is some friend that is behaving egotistically so in such a way I can choose whether I am flowing with the body and behave in lightheadedness or I manage to invent inventions and find a reason why the Creator made this situation so that I will be able to overcome it in faith above reason, is that practically how it works?

R. That too can happen, yes.

S. Where's the place of the request in this matter?

R. The place of request is right at the center, the center of this entire action that the Creator is putting me through and I scrutinize and then I demand.

S. Meaning I need to truly feel that my body is pulling in that direction and I need to pull in the other direction and ask the Creator let feel nevertheless above reason?

R. Yes.

14. S. (01:01:01) Why are envy, lust and honor the things that take a person out of spirituality?

R. Because these are the forces that in the meantime the will to receive is very much impressed by envy list and honor.

15. S. (01:01:19) Is the desire with seriousness of the heaviness of the head a gift from above?

R. The heaviness of the head and seriousness is a gift from above, yes it forces us to rise to the importance of the goal.

16. S. (01:01:42) What is permanent faith?

R. Permanent faith I cannot explain.

17. S. (01:01:56) Why did the Creator give us the inclination, is this for us to rise above it?

R. The mind was the intellect that was given in order for us to always rise above the intellect.

18. S. (01:02:16) It is written in the article as he is merciful you are merciful, what does it mean to be merciful in the ten?

R. That I love the friends that I want to bond with them, cling to them, I always want to help them to judge them to the scale of merit, that kind of behavior.

19. S. (01:02:47) Is the heaviness in the head what leads to the opening of the heart to ask for the others?

R. Basically yes.

S. Is the suitcase love of others?

R. That too can be, yes.

20. S. (01:03:18) Between what two entities is this conversation happening when a person comes to the body and the body is the will to receive, who is the other entity here?

R. I don't understand.

21. S. (01:03:41) I will repeat. The body is defined as a will to receive, who is the other factor in the person, like the person comes to the person's body and says there's a will to receive, who is that other one?

R. That's the point in the heart that exists outside the desire and it inspects or investigates.

22. S. (01:04:16) Do I need to talk in a disclosed manner to a friend that is above reason or is it something that the reforming light builds in the heart in our work silently and how should I not err in this?

R. Usually we don't discuss man's inner work even inside the ten between the friends because that's something that a person needs to understand that he is still searching. The main reason why we don't really appreciate or respect these kinds of discussions is because we can make mistakes and of course we make mistakes, and in that we pose disturbances towards the friends. Therefore it is better if a person makes these calculations on the inside and on the outside he only shows his positive, beautiful feeling that he is happy being part of the group that is advancing towards bestowal, and the purpose of creation and that's how he moves forward with it. That's the safest.

23. S. (01:06:04) About the prayer for the friends, what do I need to expect, an answer from what I asked for the friend or I'm happy when I come closer to the Creator?

R. When I hear the prayer of the friends I need to join them as much as I can with all my strength. Besides me there are more people like that who need to do the same thing and then from a common force we turn for the Creator.

24. S. (01:07:20) Around the last words of the article it speaks about the faith above reason is permanent. This faith is permanent above the reason is the present of the Creator the work that we do with the ten or what is this present that He gives us?

R. Work above reason allows us to hold onto a higher degree than where we are right now.

25. S. (01:08:17) This example of the suitcase where there is the importance of the Rav and his student sees with his eyes and carries his suitcase for him it is not just some bellboy. We're talking about an example as if the example of above reason because the student knows his teacher, it is revealed before him and the work of the Creator is concealment. We have to invest efforts to build this importance, so how to nevertheless ask correctly because on one hand we will be able to be given to see the Creator, it will seemingly be no effort, there will be no faith above reason. How to nevertheless ask correctly so that on one hand we will have work and on the other hand we will be able to truly have this importance?

R. You are mumbling there a bit too much; it will become revealed later on.

26. S. (01:09:37) According to the definition that I never went against my nature and I always miss the opportunities to work with the heart that I was given. How can I not miss those opportunities given to me as my work?

R. Say it again.

S. If I look at what Rabash defines here in the work of the heart, I see that my nature really never let me go there and did not implement such opportunities I was given. How to not miss these opportunities to work which I have been missing so far?

R. Try to repeat it again and again more and more times and not to despair because all that we feel are the outcomes of the governings from above.

27. S. (01:11:03) It is written that if he doesn't have seriousness he doesn't need to pray. If I don’t have faith above reason am I free of praying?

R. You have to force yourself to pray all day, for what it doesn't even matter to you what for. What's important to you, what's unimportant to you but you have to pray, you have to find what is your connection to the Creator.

S. But in the lesson or in the article I can grasp a few words that appear to me as important and I feel the importance and they are necessary for me and then I take that to pray. Is that the right action or should I try to go through more scrutinies of what I’m truly missing and to ask?

R. Try to clarify and scrutinize what you are really lacking.

28. S. (01:12:27) How do we lose the fear before you enter the ten and that we are not friends but every friend here is so great and it is like a Rav that you will have to carry his suitcase, how do we not lose that in the ten and that the ten is always great?

R. In the ten you can always raise the importance of anything because you nevertheless are influenced by what they do and what they think and so everything depends on the ten how you get it organized.

S. The ten can lead you to a place where you are above reason, what conditions are missing because we can see the ego as much as the friends are great, the ego is greater and it does not want to subjugate, it doesn’t want to surrender?

R. We constantly have to arrange it in such a way that the importance of the ten will be more important than anything else.

S. You said we are missing the conditions?

R. Which conditions?

S. I don't know, you said we are still not in faith above reason because we are still missing certain conditions?

R. Doesn't matter I don't know what I was talking about, nevertheless you must scrutinize in the ten what is most important for everyone.

29. S. (01:14:1) Every effort in the work becomes a habit and this process is no longer difficult and then there is a deficiency for there to be a burdening for us to be able to do the effort. Meaning I am doing the same thing and it turns out I am taking a heavier suitcase. This burdening, is this the heaviness in the work?

R. Yes.

S. Is it considered faith above reason?

R. It can.

30. S. (01:15:24) In this work on the articles we enter a prayer for the friends, what does it mean that it's hard for us to carry the suitcase together. What is that common prayer and how to come to a common prayer and not to a personal prayer for the friends?

R. When we understand that we need to start the path and end it, when we reach the purpose of creation and when we are together only, then we attain it. When we grow stronger together we go from one degree to the next, from one state to the next until we become as one man in one heart and then we reach the purpose of life.

31. S. (01:16:30) If we drag the suitcase because we got forces from the society and since we see the greatness of the Creator and the greatness of the ten, does that not cancel my work against the body?

R. No.

32. S. (01:16:56) Continuing the scrutiny, it is the work of dragging the suitcase for the love of friends, is that going above reason the work of the right and the other side going to the left?

R. We will see it soon.

33. S. (01:17:42) We see a different attitude from the will to receive among Kabbalists. As it is written here a person enters into a negotiation with the will to receive and Kabbalists recommend that he grinds his teeth and he should deal with the desire and free your mind. What is the correct attitude towards this each time?

R. That is according to the state we're in I can't give you a blanket answer for each and every state. We will talk and it will become clear from our experience.

34. S. (01:18:28) All kinds of arguments in the ten that progress us to a prayer, together with that many times there are times of quietness and not so many conflicts frictions, so when we are in this friction and we succeed to rise above them, does that progress us?

R. Yes.

S. How can we increase that frequency so that the goal isn't just to create frictions forcefully, how do we make it so that it's more amplified?

R. Only through mutual work and mutual study is what Kabbalists recommend to us and in truth I don't see any other way for us to connect to extract the correct benefit from it.

S. Through the study and then if these friction comes and sometimes they don't come and sometimes weeks could go by and there's a certain quietness?

R. I understand, we have to awaken these states through questions through something, you read a certain article.

S. Yes we read articles.

R. And.

S.These frictions don't come about, this fire and arguments?

R. Those are great things but the scrutinies that's something else.

S. Why are they big things, are they bigger than scrutinies?

R. We need to scrutinize most importantly what are we lacking on the path, what can push us towards the goal.

S.There are scrutinies that come from these calm conversations and there are scrutinies that where the desire is really intense and strong, is that what you mean by fire?

R. No I didn't mean by how much you shout and yell but how much your words are in opposition from this conflict, with this clashing you get sparks flying.

S. Yes, that opposition where one wants one thing and the other wants another thing and then it's filled with this difficulty, this challenge in this work between us, is this a good state?

R. yes very good this is a good state when you feel the opposition and you feel for the sake of the goal that you want to reconcile it.

S. Not to concede and if a certain friend has a certain desire and you can say he's meaning to see how he can make it in a round discussion?

R. If you can get to it, yes.

35. S. (011:22:10) In relation to the prayer that we pray every morning Rabash says here that they don’t come to pray but the deficiency of heavy headedness and then give him what is requested and then he is a complete man and lacks nothing. That is spiritual death where I don’t like anything. What can we request as a ten so that on one hand will be as a whole man and on the other hand that the deficiency won’t be put out?

R. We always walk on two legs wholeness and deficiency, we should always walk on two.

S. What should we request?

R. Ask to be in the middle line, to connect the two.

36. S. (01:23:17) I need some direction, If I understood what we now studied, the light-headedness is that we enjoy the work and if we do correct work then we have heaviness of the head and then when we do that above reason against the desire. Meaning this measurement I can relate to working correctly whether I enjoy or don’t enjoy from the work. Now we learn that the work needs to be in joy, is that joy that I suffer or is this some kind of deviation?

R. Joy from approaching the goal.

S. Despite me suffering?

R. Suffering is something else. I told you more than once about how I ran to the operation room and they kept sending me back, not today we're not going to perform surgery on you today. I ended up running there and lying down on the operation table and said ‘that’s it, you are operating on me. The question is about what is the decision?

37. S. (01:24:51) If a person changes only under the influence of society and that's one thing that changes him, so all of my decisions, me from today onward I only think about me from now onward etc. Should we stop that, maybe it is superfluous?

R. Yes, stop it.

S. Should we not engage in that not because it's a waste of time but because we are in the society anyways?

R. There's not a decision about it, do whatever you think and decide to learn from your decisions.

S. No decision I make works.

R. Why are you asking me?

S. Because I do not know what to do instead of that, we are always trying to hold the suitcase.

R. It's a sign that you have not decided yet.

38. S. (01:25:52)) We see that in the preparation to the convention that friends and groups have it very easy to pick up the suitcase and now it's very hard for them to do that. They take upon themselves responsibility but it's very hard to move the things, so how can we take advantage of that as an opportunity and to be in a demand for that and to bring benefits?

R. Whatever the intellect doesn't do, time does.

39. S. (01:26:43) I got lost today, what is considered spiritual action in the ten?

R. When I connect to the friends.

S. Does there need to be some goal for that or is there a goal in and of itself?

R. It's a goal in and of itself and then we build a spiritual cell.

S. The spiritual cell, what is its goal?

R. To bestow to one another and whatever we receive from above.

S. Rabash says in this article to remind us again and again even though we know about it seemingly he always reminds us about the purpose of creation, why we need to reach it and why we need to do all this work, that the purpose of creation was to benefit his creatures. Today I don’t seem to connect with what we learn now and how we bring this contentment to the Creator because he doesn't need anything from us apparently, so that feeling where there is the spiritual and there's a connection between the friends but what do we bestow in that? Who do we do good to, who do we benefit?

R. Who do we benefit from our bestowal?

S. In that we are connected so who does that benefit?

R. but the connection is for the sake of bestowal to the created beings, eventually we bestow to the created beings.

S. We need inside the purpose of creation that we work toward, we need to feel who we need to bestow to as a ten, so we need to include who else we bestow to and who do we aim action to? Because today I'm feeling in and of itself how we define that there is a suitcase that we need to drag. It’s not clear for whom we drag that, that is what I feel, for ourselves, that the goal is not enough for me where I hold it?

R. In order to place that goal before you and you do it in order to justify His actions and give Him contentment through that, it turns out that whatever you do for the sake of all of the created beings you all do for the Creator.

S. Then hear I need to feel him because of the suitcase we need to feel him?

R. Yes because this action where you bestow to one another will reveal to you the upper force, the reason for creation, for creation and His plan for it.

S. Meaning the reason for our bestowal will reveal the action itself?

R. Yes.

S. Because in the beginning bestowing there is not really to who only the Creator gives me some kind cause or someone to bestow to?

R. To the ten, what do you mean to whom?

S. Me toward the ten but the ten that is connected, what does it do, it bestows to the rest of the created beings?

R. It receives in order to bestow inside of it and it expands its’ boundaries and it becomes the only general vessel of Adam HaRishon.

40. S. (01:31:07) How do I know that I bestow correctly, that my bestowal is correct?

R. I understand that my decisions in my advancement to spirituality are correct because I see results from my actions. How much I understand the Creator, how much I annul towards Him and with each passing day my feeling is more accurate, more precise because in these connections we construct His image.

41. S. (01:32:30) What's in the suitcase?

R. The light of infinity.

S. If you want to give more and more I feel that they take from me when I want to give more and more and then what remains?

R. Have you let them?

S. The physical strength doesn't give anything to our path you want to give and you feel more empty and nothing in that vacuum?

R. it's a sign that you don't want to give, if you want to give and with each giving you feel how you are actually receiving double twice as much.

S. But there is no direction to grasp onto and say that that is bestowal?

R. Don't pass this bestowal through your vessels of reception, simply give.

S. What do we give?

R. The minute you want to give, you will feel that you want to give.

42. S. (01:33:59) We talked earlier about the joy, why is it that when I pray I feel great emptiness and what does a Kabbalist feel when he prays to the Creator?

R. Kabbalists feel that he cleaves to those he prays on one hand, and on the other hand to the Creator who is the source of the abundance on the other side, and he feels himself in this action as a conduit and that is the best possible role.

S. There's no emptiness here in the prayer?

R. Why emptiness, all the abundance that he is asking from the Creator for that other group is passing through him, he who asks, he who makes the connection.

S. What does he feel through that deficiency?

R. With his deficiency he can feel he can fill the vessels of the world.

43. S. (01:36:01) To correct actions, earlier you said that actually here we make mistakes on our path, how does the upper force relate to that in which we get insulted in the ten, how do we work with that?

R. The Creator accepts our errors in the way we do it with our children. Some things have to be on the way, on the path and there's nothing much to do and we will learn from these errors. If you were to collect all the errors and mistakes and the answers and responses and what's happening around ,you would see that it's all extremely beneficial, so don't be overly impressed by these errors. It's like a child who falls and does all kinds of things as long as he doesn't harm himself.

44. S. (01:37:22) There's a feeling that this work of heaviness of the head is more respected than the work of the lightheadedness. The end of correction we don't need the heaviness of the head?

R. No it's not an idea of correction, if we solved all the questions on the way then that's it.

S. Today what do I need to feel, I need to be happy in my part and what the Creator gives me in my states?

R. At the end of the path?

S. No, but in this path I know we don’t need the heaviness of the head but that we don't need the happiness of the head but today I consider the heaviness of the head more than lightheadedness and I want to know is that correct to consider it that way?

R. Everything that we go through while keeping this society between us and studying the writings of Baal HaSulam and Rabash it helps us advance and from day to day we take another step forward.

S. I need to respect the friends who don’t reach that work of the heaviness of the head. They do that work just like those who work in the heaviness of the head?

R. To one you give and to the other you don’t, the next day it is the other way around and each one has its own path.

45. S. (01:30:02) Why do we receive greatness from the friends who go above reason how does that influence us?

R. It influences us as a form of an example and goes possibly above reason as much as we can detect it or not but we learn from it, I learned much. How does it go, from my teachers and my elders and more from my friends and even more from my students.

S. We learned that the big fuel and our work is envy and also in Rabash’s article in going above reason. He says that with envy we acquire new forces, so how do we use this envy so that it will progress us and then it will freeze us because sometimes there are states?

R. Just keep moving forward there is nothing you can do. Just more and more try to add to all your actions and a few more discernments and you will see that it is advancing you. I have nothing more to add on this.

46. S. (01:40:55) Faith above reason changes our perception, it lets us identify and look at actions or phenomena that appears to us as terrible in the beginning and then to recognize them as phenomena that are good ones. The question is does this outlook bring us to a state which is constant?

R. It cannot be constant or permanent, we are always going through the changing states, so you should look at everything that passes over us as something that needs to pass over us.

47. S. (01:41:58) How can we pray all day?

R. With the help of your friends who awaken you.

S. Do we need to return to that prayer at every moment?

R. This is up to the feeling that you get from the awakening of the friends.

48. S. (01:42:25) What are the ways in which we should push ourselves to connect everyday, demand every day?

R. How do we organize it between ourselves for each one such a state where we demand to keep the purpose of creation all day long.

49. S. (01:43:43) I once heard this sentence that whoever awakens is awakened and anyone who wants to awaken the environment is going to awakens himself, but he doesn't do that in order to awaken himself in the beginning but he does it in a stronger action then when he's alone or something like.

R. Can anyone respond to this?

S. Maybe in incorporation that we incorporate in each other together?

R. Correct.

https://kabbalahmedia.info/en/lessons/cu/EuhgIyEj

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Stati spirituali: Fratellanza e unità

Stati spirituali: Fratellanza e unità

Stati spirituali: Fratellanza e unità

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