Morning Lesson February 17, 2024

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

Part 1:

Rabash. Article No. 12, 1988 What Are Torah and Work in the Way of the Creator? (Starting with: The question is, What is the evil we should correct?)

1. S. (27:27) It says here, as it is written a good deed that a person has, a good thought that a person has the Creator makes it so that it will be an act there too as our sages said one who comes to purify is aided. It follows on the part of men there is no more than he comes to purify which is called that he has a good thought. The Creator gives him the act, he adds it to an act. What does it mean that the person only has a good thought that the Creator adds it to an act?

R. If a person has a goal of reaching bestowal then the Creator shapes all kinds of actions for him by which he comes to that.

2. S. (28:34) I put my finger on the same words so in the first stage we have to have a good thought otherwise there won't be a good act. So the question is how do we reach a good thought?

R. That too is by the light that reforms and we expect that to happen out of the efforts that a person makes.

S. First, we should think and want to have a thought, a desire to change our nature and then the same light also extends change in our nature. In order to have this desire to change our nature to begin with is actually all of our work.

R. Yes.

3. S. (29:38) What is this concept of being a guest?

R. Being a guest? The main difference is accepting that there is a landlord above you.

S. We become a good guest?

R. A good guest is that to begin with he says that whatever I receive I receive because the host thinks about me in advance.

S. We learned that there's a certain stage where a person aspires to be the slave, the servant of the Creator, that doesn't coincide with the concept of a guest.

R. So what would you call a guest then?

S. A guest, according to what he says, is the host prepared everything for me, it's all for me, all these good things, and a slave the opposite, I think of everything for His sake His benefit?

R. Yes, you start that way and you end as a guest.

4. S. (31:00) There's a certain point however where the guest enjoys because everything has been prepared for him but if I want to be a good guest I should enjoy the fact that I seemingly receive it because he prepared it all for me. There’s a certain point here where it inverts. How do I keep the intention that the Creator prepared everything for him, but I enjoy it in order for Him to be the host and not that I take over everything?

R. I don't understand.

S. The moment that I understand this thing that everything has been done and prepared for me the purpose is that I will now give contentment to the Creator with that. How with all of that I don't swallow up all of this pleasure for myself?

R. That is by not leaving the governance of the host and understanding that everything He did was for you. What does it mean for you? For you to reach adhesion with Him.

S. How to remain in adhesion with Him because here, this is where I can get lost. The moment that I feel this pleasure that He is taking care of me there's a Creator above me, there is all of that, suddenly here I steal from Him, I rob this work from Him.

R. This all depends on the intention. Some use it to receive others use it to bestow.

S. This pleasure of reception, how do I turn it into bestowal because now I feel the taste?

R. It depends on the greatness of the giver.

S. Actually, the greatness is what keeps the adhesion?

R. Yes. 

5. S. (33:22) Sounds as though in order to advance in spirituality you have to start with this feeling of the guest to believe that everything was created for me. For those who want to advance for the Ten and bit by bit we advance in this stay or awareness of being a slave, a slave of the Creator. The question is, is there a stage where we nevertheless should feel that we are the host, the bosses of anything, we are the landlords of something?

R. You actually have to come from a state where you feel that to a feeling that you're a guest.

S. From a state where I feel that I deserve something that I own something, to reach a feeling where I don't deserve anything, that I don't own anything.

R. Yes.

S. That awareness where I realize that everything belongs to some upper force.

R. Because you want to connect to the host, to adhere to Him, then you're willing to do everything in order to be close to Him.

S. Then we reach the feeling that I want to be the slave of the Creator because it's a greater thing to be the servant of the Creator?

R. To the extent that you feel that all that the hosts did was for you then you are willing to reach for His sake.

S. For the Kabbalist as he keeps on advancing, at some point does he feel that he’s the landlord or something or it always remains there between the guest and the host?

R. He perhaps is in charge of only nullifying himself, receiving intentions to bestow and nullifying himself in order to bestow.

S. With respect to the Ten with respect to my friends, I should always be in between guest and a slave or other kinds of thought or consciousness that we need to reach?

R. No, but by nullifying yourself you discover that you rise to the higher levels. 

6. S. (36:10) A person works in the Ten, he does something for them and then he discovers that the act may seem okay outwardly but inside he had the intention to receive. He wants some respect, all kinds of things. How do we correct this intention? How do we correct this internal thing that actually nobody sees, what should I do in order to correct the intention?

R. In order to correct the intention you have to make actions that awaken the upper light and the upper light will correct your intention.

S. Is the correction actually only through the prayer, the desire or?

R. In practice too.

S. Externally the action looks fine. Of course I'm sitting with the friends, anyone who’s looking from the outside won't know what's happening inside.

R. Yes.

S. How do we correct the intention inside?

R. By the intention.

S. I don't manage to understand, this act the person does…

R. He calculates what he's doing and does it with an intention that will help him reach bestowal, resemblance to the Creator

S. That is how it started but in the end he sees that it didn't work this way, this is how it started but then what? That is what I don't manage to understand. How do we correct it?

R. He asks, so probably his intention was not correct, not good and he once again asks the Creator to help him.

S. What can the friends do if anything to help in that place, not in the place of the action but in the place of the intention?

R. Specifically in this place the friends can help as everyone connects around the same intention and to bestow to one upper one.

S. How? I didn't understand?

R. When a person becomes included inside his Ten.

S. There will come the correction of the heart, as we call it, the correction of the intention?

R. Yes, yes.

7. S. (39:08) He writes here about the connection, the interaction of a person with the host, a person with the king, that he wants to enjoy so that the host or the king will receive pleasure, this is why he wants to receive. It sounds like it's too rosy, this story. What happens when we get wars and illnesses and troubles and disasters as potions. How in that state can you be in gratitude and receive it in order to bestow to give contentment when I get all these blows, this whole package?

R. He has to accept anything that comes to him as conditions above which he connects to the Creator.

S. How's this possible to be in the awareness that it's for your benefit to be in gratitude, that the Creator will enjoy the fact that I'm suffering, disconnection in the state where we don't feel pleasure, it's not clear. How can we turn it into a connection that elevates the person so that he will have qualities like the Creator, this is the Creator’s head?

R. Try, try, try.

8. S. (40.40) What is special about spiritual yearning?

R. That a person wants to obtain vessels of bestowal. That it actually doesn't matter what he's doing, he wants whatever he's doing to reach the Creator and that the Creator will enjoy it.

S. Is this directly related to the yearning in this action called adding?

R. Adding, adding what?

S. That if one has yearning for something that he lacks the study depicts to him what he's lacking. Already he has a yearning, something he has tasted a little bit of the feeling of connection. Usually in the corporeal world the yearning is like an attraction for a feeling but in the study we learn that actions of importance are about always adding, so the yearning is directly connected to the lack but in inner desire to add?

R. That's clear that a person always wants to add to his intentions of bestowal, the actions of bestowal yes, by that he measures his success. 

9. S. (42:34) I am here to correct my heart. That's my intention. 

R. Yes.

S. I don't come here to give him contentment so what am I lacking?

R. You're not coming to correct the heart because your heart to begin with is built in a way that according to your heart you feel how much you want to benefit yourself, that's the intention of the heart in the beginning, the evil inclination as it's called land you now what to transform your heart to a good inclination, to the opposite so on top of all the states you feel you wish to aim them to the opposite.

S. This means that at a certain stage I will have to bring in this contentment. In the end the correction of the heart like you said, is actually about giving Him contentment. 

R. Yes.

S. I came here to correct my heart and don’t bring in also this intention of contentment, then?

R. No correction of the heart.

S. Then there's no correction of the heart. So is this some sort of preparation because yesterday you talked about the preparation to this transition between Lo Lishma and Lishma?  

R. Yes.

.

10. S. (44:28) He writes, but in the world of truth when we are rewarded due to the light of Torah we see something new that it is being revealed. The vessels of reception is what causes us losses in life, they interfere with our reception of the good and pleasure. When we discover this state, where we feel it really deeply, a new state when you forget about this state there is forgetfulness. How come there is this forgetfulness after you've already felt it in your bones? Suddenly you forget about it, why?

R. The reason is that the vessels are changing, being replaced and then you don't feel anything that was made in the new vessels.

S. Here's the revelation that the will to receive is actually manipulating us, deceiving us, tricking us.

R. Yes.

S. The question is in this world when somebody tricks me, somebody manipulates me I remember it all the time, I never forget about it. How come here I do forget? What's the difference between in corporeal when I remember and here when I don't manage to remember it?

R. Because here are the new true vessels.

S. If somebody harms me it's not the same?

R. No, it's not the matter of harming, it’s that you don't see that is harming because you’ve never had these vessels in use before.

S. What do you mean?

R. If you taste something bitter, the next time you're given that you already know it's bitter inside. Here you don't have that, no, because you haven't felt the taste.

S. In the will to receive if something is bad for me I don't feel that it's bitter? I feel that it's bad for 

me in the will to receive, if I work with the will to receive I feel bad.

R. Correct, after you receive and differentiate, yes.

S. If I acted in something according to the will to receive I feel that I did a bad action, an unpleasant one, it's unpleasant so why do I have this bitter taste which is unpleasant but I come back and do it again? Because in the example you gave me, if I ate something that's not tasty I will not come back to it again. Why here I come back to it every time?

R. Because you're not certain it's the same thing.

S. I'm certain it will be the same result?

R. Yes, the attraction is greater than the sense of the flavor that you had before.

S. Okay so here the attraction, the will to receive is greater than with the ordinary thing, that's why we fall each time?

R. Yes.

11. S. (47:44) To continue with that, what is the extent of the revelation of the secret? He says it’s a secret that a person is told that the ego actually harms him. How much should this secret be revealed to a person so that the person will stop using his ego? How much is required?

R. As much as needed.

S. It’s a gradual revelation that the ego is harmful like you said but there is a certain quota when he no longer wants to use it?

R. Yes.

S. Also, this thing sounds odd, it’s like an egoistic bottom line. Okay so this ego doesn't do good to me so this bottom line brings me to the fact that here I'm not going to enjoy the ……, so I switch over to the quality of bestowal. That’s the bottom line. It sounds egoistic or maybe?

R. Yes, let's say so, so what? So you've already arrived at a state where what was the good angel and the bad angel, they changed places, yes.

S. Actually that is all we lack is the secret that the Torah reveals to us maybe we should ask for it, that it will become revealed to us faster that the ego is harming us. If it was obvious that the ego is harming us then great but it’s not clear to us that the ego is really harming us. 

12. S. (49:18) To continue, on the one hand we need to restrict our will to receive, on the other hand we do need to use it. 

R. Yes.

S. We need the power of the desire so what results should I look forward to from the correction? What should I expect?

R. What do you want?

S. I want…

R. Typically you want a greater intention.

S. What becomes revealed is the gap again and again and again you discover that you're far away from it, it makes you despair, so what fuel do I need, what motivation in order to get into it?  I see on the one hand we restrict the desire, on the other hand we need the power of the vessel but then you only discover the despair, more and more despair, so I give up on my own forces, I despair of my own forces. On the other hand you want to see the result, the result of what you do between the friends.

R. There is all this negative.

S. Each time you discover you can't do it?

R. Yes.

S. You enter a state where you really despair.

R. Yes, this is called being bald here and there.

S. Indeed I'm confused. What do we do?

R. Only adhesion with the society. Only adhesion to the society where you find adhesion with the Creator.

S. What will serve for me as fuel when I do something, so I can do something?

R. That negative fuel, meaning that you’ve discovered that all of the other things lead you to harm, cause harm to you.

S. That will give me the fuel?

R. Yes.

13. S. (51:44) A friend described before a state where a person is already performing acts for the society externally but the intention usually is not clean, it's for myself and he asked about the correction. In my opinion, there is such a state which is a high state when a person is in that he's clarifying his intention, he thinks about why did he do it but I wanted to ask about the point where a person performs actions out of everything but leave. This is the only thing he has, he doesn't even have the strength to perform an action or connect, he does it without any intention. Can such a thing be that he's performing in an action without an intention?

R. It's completely impossible.

S. Anything but leave, does that too have value? Sometimes I feel there's more value in that than…

R. Yes, I understand you it's true, it's true.

S. Rav, about bringing contentment to the Creator, what is man's inclination before he works so that now at least his direction is to bring contentment to the Creator through his action? What's the scrutiny, why does he want that, why should he want that?

R. He should answer it. I don't know the person should answer that, why should he give contentment to the Creator?

S. What does it mean to bring contentment to the Creator in a clean way, a correct way that a person really needs to achieve such a direction?

R. That light shines to him through the vessels of the bestowal then he realizes that acting in bestowal is the true correct acting.

S. Meaning that it's not him.

R. Of course it's not him.

S. It just works on him.

R. Yes.

14. S. (54:20) From what is the corrected heart of the Ten?

R. The corrected heart of the Ten is the connection of all the desires and intentions of the Ten in a correct way.

S. With the help of what do you achieve that?

R. Through the connection between them and the reforming light.

15. S. (54:54) How does a person reach a state of, my heart acquired a good thing I say my deeds to the king? How do you get to that state?

R. How do we reach that? Only with the help of the Creator.

 

16. S. (55:17) It is said that I need the Torah to correct the heart. Question, if a person asks to correct his heart but it remains closed and sealed more and more, what should he ask so that the Creator will help him open his heart and correct him?

R. Only to pray, fall down before Him and pray.

17. S. (55:44) When we advance towards the love of friends, why are the friends rejections stronger, we feel like we don't get closer?

R. In order to give us the possibility to want and cry out even more.

18. S. (56:04) Is there a limit to the amount of actions that one does in order to receive the vessels of bestowal?

R. Of course to begin with it is a limited amount as a quota but a person should discover it.

19. S. (56:23) What does it mean that it turns out that the lower ones are higher in importance and the upper ones are below, what's in the world of falsehood is what's appreciated in this reception, what does it mean?

R. It means that what is in our world is higher, in the spiritual world it is lower.

20. S. (56:48) What's the difference in the reason for which he learns in the two aspects that belong to the heart, the light of Torah?

R. What is the difference? That he wants to hold on to both of them the Torah and the light of Torah.

21. S. (57:23) Why is it so difficult to ask and the more you advance on the path that the difficulty becomes greater not smaller?

R. The Creator does that so that it will be so that we will have a greater necessity, urgency for connection and advancement.

22. S. (57:50) When we achieve Lishma do we also achieve the vessel of bestowal?

R. Of course, because Lishma means vessels of bestowal.

23. S. (58:11) In the work in relation to the Ten, what's the better way to relate to it? That together the Ten like guests of the host or you replace the Ten with the host that the Ten becomes the host?

R. One is unrelated to the other.

S. Meaning there's the attitude that you have trying to work towards the Creator, that you are a guest in His world.

R. Yes.

S. When we join the Ten to it that means that with that together we are guests in his world?

R. Yes.

S. Then there's this attitude of the friends that we’re like in this in a shared fate. We're all broken we're all corrupt, no reason to be ashamed of each other because that's what we got but should I not put the Ten above me, that until there is a feeling of the Creator there's basically no Creator there's no host and then the attitude changes?

R. Let's say so.

24. S. (59:40) He describes a king and the tower filled with good. Now I received an urge to get to this tower and the king tells me you want to come in, carry this bag, this suitcase and I make an effort with the friends I come with the suitcase all the way to the gate of the tower, he opens the gate, takes the suitcase, closes the gate and it says bring another one. That is how it happens years, after years, after years, now the friend's urge is just to carry the suitcases they don't have the urge to get in.

R. Where did you get the story?

S. From his description here. I do whatever he wants, I want to be inside, I hear that…

R. I don't want to see you there inside.

S. Why? Give me the urge, why the urge to get in?

R. It won’t be so otherwise.

S. All the people here care about carrying suitcases, they say that’s what's important, you are great do that, I receive an urge from them to do that, they do it, they get there, all the windows are open, there I also hear you there, everyone is enjoying and I’m outside. Either I shouldn't have an urge to get in and then I will be like everyone here, just calm and carrying suitcases all  throughout life and I have something that bugs me even more so either he takes my desire for it or I will be just happy carrying suitcases here like everyone or that he should put me in?

R. Why?

S. Because I have this desire to get in.

R. It means nothing, so you want it.

S. What do I do with this urge, this desire?

R. You need to correct it. First of all you should accept it that this urge you have is not good. 

S. Not good?

R. No, it’s not good because it is with the intention to receive because you want to get in, right? It's not to the point.

S. He explains to me, He gives me this awakening once in a while and says make another effort and I'll let you in.

R. It’s like a game.

S. I also tried once to stop just to get out of here and I went out and then I was brought here back. You understand?

R. There's nothing you can do you have to keep going.

S. There's something here like either I'm wrong or something is missing and the environment also doesn't give you a desire to get in and just says carrying suitcases is enough is great and big, also the environment doesn't have?

R. It's a holy environment.

.

S. It sanctifies only carrying the suitcases?

R. Doesn't want to receive any more from the Creator.

S. That’s the problem, it's like I’m not suitable for this environment. They are good with carrying suitcases and I have a desire that is…

R. Higher?

S. Unfortunately to get in, yes?

R. Why, what for? 

S. To enjoy.

R. Oh, you want to enjoy.

S. That too because the purpose of creation is to enjoy, He built the tower filled with good for me.

R. And?

S. He doesn't let me.

R. Don’t you want to scrutinize why He doesn't want to?

S. I’m trying to, maybe you have something.

R. I’m confused.

S. You are already inside the tower with them sitting there, you open to everyone. I see this kind of picture in my mind. You are with them inside and I'm outside?

R. You are on the outside.

S. Not much time is left really, not much time is left.

R. That's for sure, so? What do you mean you don't have a lot of time left?

S. I don't know how long I will have to be here, hear you and see you and there’s the situation, the war, your health. I don't know how long I have left?

R. What happens with you afterwards?

S. We’ll sit here, we’ll watch a recorded lesson every day, the same thing, the same lesson and that's it.

R. You want to have something better? You want to be inside and what if you don't deserve it?

S. I'm better off dead then, what can I do? Just flow that way and that's it. As long as you're all good you're all sitting inside in the tower.

R. They are enjoying the fact that they are delighting the Creator.

S. I want that too.

R. Do it. You’re thinking about how to do good to yourself.

25. S. (01:05:32) There are three factors: light, Kli and screen, what precedes what among these three?

R. The light, then the vessel and then the screen.

S. That's what I thought. How to come out of a tasteless pleasure and get to the house of God meaning spiritual pleasures that exist in the house of God in the goodness of the Creator, the Good that Does Good, the Giver. How, please?

R. According to the degree, gradually.

26. S. (01:06:49) How do I know that the guest pleases the king so that I can correct myself?

R. It’s according to the inner feeling of the guest, nothing you can do about it, that's how it is.

27. S. (01:07:27) A question regarding the intention, action, and doubts. When new opportunities open up or a state, there is like a new option. How to make a decision to do something? I’ll give an example. Yesterday a friend complained about a gathering with the friends and we want to gather better and get to the lessons but we lack decisiveness and we turn to the Rav with a question and other friends come to the Rav with a question. The question is how decisive should we be if we’ve made a decision to do an action that’s good for connection, for the Creator? How much should we be in doubts, to what point and should we always approach the Rav?

R. You don't have to run anywhere, if you’ve decided to do a good action is made of connection and turning to the Creator you don't need anything else, go ahead and act, do it.

28. S. (01:08:54) When beginning the work of Lishma, when we’re still working in Lo Lishma, it says that it pertains to the work of the individual. What does this individual work mean when coming to Lishma?

R. Individual work means that we have to make an effort to exert in Lo Lishma in order to reach 

Lishma.

S. Where are the collective parts?

R. [No answer]

 

S. When we find the work of the individual he’s shown that the work of Lo Lishma is not the end of the road but when he studies Lo Lishma he has to aim to reach Lishma. It seems that we're talking about individual work here, where's the collective work here?

R. This is what he should try to do. Yes, I don't see any problem in that.

S. We're getting to that point of getting into the work of Lishma. I don't understand what is the individual work? It says it pertains to the individual work especially, what does that mean ‘individual work’ and not referring to the collective work here? It's in the article.

R. Apparently each and everyone should first do this introspection, this calculation and then we connect.

29. S. (01:11:07) How can the intensiveness of corporeal problems direct you to the Creator?

R. This specifically is what directs you to the Creator.

S. What's the mechanics here?

R. Corporeal problems direct us to solve spiritual problems.

S. To raise the importance of spirituality?

R. Yes.

30. S. (01:11:45) If I make a good action with an incorrect intention can that be a reason for a shattering in the Ten? Then what could be your advice to maybe do some preparation before the action so the intention is correct or something else?

R. The only advice is to be together with the friends, annul yourself, annul yourself and connect with the friends.

31. S. (01:12:28) We relate to each other in the Ten through the exercises we receive from Him but many times we fall into philosophy. What does it really mean this action of restriction in the Ten?

R. To make a restriction in the Ten, what does it mean? What do I say about it? The Ten has to restrict itself eventually from all of the corporeal actions and want only to carry out a spiritual action which is connection, connection and an ascent.

32. S. (01:13:31) How does the desire to get into the Creator, how to correct it in order to bestow?

R. That the feeling of the Creator will influence us to such an extent that we’ll all connect together between us. Directly meaning that we’ll all have one common intention.

S. Meaning I need the feeling of the Creator to bestow to the friends, to influence the friends? 

R. Yes.

S. This is the correction of the desire meaning I do it not for myself? What comes first, the feeling of the Creator or first correcting the direction?

R. Correct the direction.

33. S. (01:14:38) When we make an effort to connect and to bestow, do we also have to make an effort to reveal the light that is in the vessels of bestowal? Do we need to identify the pleasure that comes from adhesion with the Creator of bestowal or is it better not to look for any pleasures in the vessels of bestowal?

R. We have to discover the pleasure that is in the vessels of bestowal. That is the purpose of creation, that is where He does good to His created beings.

34. S. (01:15:18) The sources describe those who are on the path either by the term guest who deserves everything or a slave who deserves nothing. How do you reconcile this contradiction?

R. We try to connect them.

S. The contradictions?

R. The contradictions and then we can see what the Creator..

S. Complete opposites, to connect them?

R. Yes.

35. S. (01:15:55) What feeling is it to speak to all the wise-hearted that the Creator filled with the spirit of wisdom, how to feel it?

R. You have to reach their degree.

36. S. (01:16:32) If a person wants to obtain a genuine desire in the heart to bring contentment to the Creator, will discovering bitter taste from the ego lead the person to that desire?

R. No, it doesn't leave him with a response, with his own choice, that he doesn't want the sweet in his ego but he prefers to take the bitter ego and in that way advance.

37. S. (01:17:29) All our thoughts and feelings come from the Creator. When we are in the will to receive, in bad thoughts and bad thoughts surround us, do we have the power to change these thoughts? Can we change a bad thought into a good one or should we scrutinize it?

R. Turn to the Creator to make that change in you. Obviously a person can’t do it but after he sees that he can't, then he has another opportunity to turn to the Creator and the Creator will make that change and the Creator does.

38. S. (01:18:45) We learned that a person cannot exist without pleasure, so what happens when a person is in transition between vessels of reception to vessels of bestowal, from what does he get life, vitality?

R. From wherever he gets it from, one’s from this and one’s from that.

S. Is there no state of disconnection from reception?

R. No, no.

39. S. (01:19:20) I have two scrutinies regarding the friends' questions. At the beginning of the lesson a friend asked about this slave Adam, the servant and the guest, what can I hold to my merit? Can I hold it to my merit that I came to the king's palace and that thanks to all my deficiencies and efforts I’ve come to that?

R. If you're already come to that, that's a great privilege.

S. The other scrutiny is regarding what the friend asked pertaining to the suitcases. He talked about how the whole world was created for me so how do I not fall into self-concern, self pleasure? I thought it's from the Creator, from the purpose of creation but for me I can only think that I want to give contentment to the Creator. If I fall into a good place then it's all for me that I’m incompatible. Only if I want to bring contentment to the Creator I can come to a state where I feel the depth but I can’t get to it if I think it's only for me, it's only always in order to bring contentment to the Creator, there's nothing else.

R. Okay, just keep going.

40. S. (01:20:53) To continue the scrutiny about the palace. I feel I want to receive from the palace as the friend said and I don't know how to change the desire so that I will want to bestow upon the one who is in the palace. How do I change it?

R. Only by a prayer to the Creator. Anything you don't understand or can’t scrutinize but you have doubts either this way or that way you have an opportunity to turn to the Creator and demand of Him, ask of Him to help you to connect to that state and find the solution.

41. S. (01:22:00) It’s written in the article that one who is below should rise up. It basically  talks about the people of Israel after all their shattering we fell the lowest. After everything that happened here in Israel and after our work especially in the last congress it was very powerful. Can you feel a change in the nation upwards or is everything still in its own place?

R. There is a change but it opens before us a lot more opportunities to demand and rise or to demand to rise and then we will be rewarded with new forces. Our state, what it seems to us, it  still doesn't seem as if it's the worst and here's the thing, that on one hand we need to be in the worst state, on the other hand we have to be in a state, the best state. To understand these things and to connect them we cannot do, let's hope we’ll get to it.

42. S. (01:24:02) Can we continue about the division in the nation or is it not right for this lesson?

R. Try to give me one sentence.

S. It seems like the division in Israeli society is very profound, it’s very deep, it’s ideological and exactly what we're learning here is what they’re missing. It’s like a puzzle, you see what we’re learning is exactly what's missing, this is the spine that's missing in the people of Israel. It's always been missing since Abraham, it hasn't changed.

R. Right.

S. Why is it so difficult for us to convey the message? It seems simple to us so why is there such a gap between the simplicity of our message and the ability to perceive it on the outside?

R. Yes, we need more and more to try and be in the state until it will all be revealed in all its true form.

S. What else is missing in order for it to be revealed?

R. We need to reveal our responsibility towards the whole world and our responsibility for the whole world and our responsibility for the Creator, both of them have to connect and bring us to a necessity for the correction.

S. When you talk about a responsibility meaning Bnei Baruch or the people of Israel?

R. I think both, both. The people of Israel is the external form of the system of correction and we are the internal part of the system of correction.

S. Basically our field of work is here with us, with the world Kli to work on this topic of our responsibility toward the world and toward the Creator.

R. Yes.

S. This is what will lead afterwards to the externality as it's written in the introduction to the book of Zohar?

R. Yes.

43. S. (01:27:15) We have to reveal our responsibility for the whole world and our responsibility toward the Creator. What is our responsibility toward the Creator?

R. In order to relate ourselves to the correction of the whole world and by this to give Him contentment.

S. In other words our responsibility toward the Creator is a match between humanity and the upper force to bring Him contentment?

R. Yes.

44. S. (01:27:55) To continue that, why is it impossible to connect internality and externality right now? We can maintain internality in ourselves and go with it but we can also go outside and attach the external ones and we can draw the external ones to us and refine them here in the morning lesson with everything we do and we can do the same, convey to them internality but without drawing them into Kabbalah and thinking that if you don't study Kabbalah then you're nothing. You are my beloved, you are my Partzuf, you're my Sefira, I want you, take from me what you want and to go out with the right message, with the right form but to touch them and also to pull them here and correct it here between us but to be in contact because it’s as if we stop. Now we need to be ….. and do everything we need until we get to the people but these are our children so why not to touch them now?

R. They aren't hearing us, that's the problem.

S. Maybe we should try, maybe we should try, maybe we should go out to them, let's go out to them?

R. Okay, there are people here who take care of them, go to them and ask them why they are still not doing it.

S. In truth we already started the process, we started talking, we started sitting and building all kinds of things and I believe we will… 

R. Good luck.