Morning Lesson January 06, 2024

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

Part 1:

Rabash. Article No. 36, 1991. What Is, “Peace, Peace, to the Far and to the Near,” in the Work?

Reading Article. (00:30) “The Zohar says “Korah went by way of dispute…”

1. S. (37:11) He hinges all of development on the matter of shame. There has to be shame about the will to receive, receiving, and not bestowing, opposite to the Creator. And that brings up a dispute, and then there we again develop a need for spirituality. But where do you take the shame from, how do you take the will to receive and come to sense shame from receiving from enjoying?

R. Because it's a will to receive, by its nature it is to be proud, to be more than everyone, to want to receive. And here it feels itself the opposite.

S. Where is here, where is that here where he feels opposite?

R. When he does not receive, seemingly he is being rejected.

S. Who's rejecting it, it is the will to receive, it enjoys being the best, being the most, it gives him pleasure, so what's?

R. But what if it wants, but it sees that he does not get it.

S. But he does, he receives pleasure, and that's what it lives for. The will to receive receives pleasure and it has to reach a state where it is ashamed of being a receiver and that builds a need to be for bestowal understand. I understand this logically, but the feeling of shame, I'm saying the will to receive that wants to reach that state of development Rabash describes, which is that I feel shame from being in the nature of reception and I want to bestow?

R. You’re ready?

S. For a long time.

R. But if you have the will to receive, how come you want to bestow?

S. That is the question, how does the will to receive come to a state where it wants to bestow?

R. The question is how does the will to receive want to bestow?

S. Comes to a need to bestow, how?

R. Well, but it has no need to bestow.

S. So how will it feel shame from receiving and not bestowing?

R. Okay, well, that is a development that we need to solve.

S. Yes, that is my question.

R. How does the will to receive reach the point where it wants to reach bestowal? I don't see any way for that, how does the will to receive reach bestowal?

S. Rabash describes that the path here he says, it goes it moves through a place of shame, and we have to reach a sense of shame. To be ashamed of being created in the nature of the receiver, I don't know, we have to feel ashamed so some resistance to the will to receive. The question is where does it come from where is the will to receive that its entire liveliness comes from pleasure that it receives? How does it suddenly feel the shame of being what it is and wanting to bestow?

R. Well, that is a question.

S. Yes, well?

R. It receives this feeling by being the opposite of the Creator. That is, that one is in a society and the entire society receives discernments about being similar to the Creator through the connection between them. So a person who enters this society and he wants to unite the society, he, too, receives such an influence from the Creator through the society. And then he realizes that he wants to be a giver, a bestower. So?

S. Shame is a strong sensation, it burns you.

R. Yes?

S. And it follows, again, from what I experienced that the pleasure of receiving, and enjoying is much greater than the shame a person feels.

R. No, no, shame, can bring you to, God forbid, to kill yourself. Shame cancels your existence, your right to exist, you see? It's against man's ego and therefore there is nothing greater than shame.

S. That's why the ego runs from it, the moment it feels a bit of danger, let's say, of feeling a little lower in society, it will find some ways of getting pleasure from somewhere. Just not gets close to that place.

R. Well, this depends on the environment, on the path.

2. S. (43:34) I understood from the article that a person needs to always be in an inner struggle, an inner dispute of sorts.

R. Yes, yes?

S. If he feels quiet then something's wrong, it's not a good state.

R. Yes.

S. The question is how can you be in constant struggle and inner conflict in that state, how can one bear that?

R. Because it is written that one should always agitate the good inclination over the evil inclination.

S. Yes, but how can you always bare that, be in that?

R. One should get used to seeing this as his permanent, ordinary state. But specifically in that state, he exists.

S. If I feel quiet for a moment then that should turn on a red light that something's wrong?

R. An alarm, yes.

S. You have to look for some sort of provocation inside of you?

R. Not provocations, but how come suddenly I am in a state of peace because I don't have this war now between these two forces of nature, the good inclination and the evil inclination. This the two contradictory forces, the good inclination pertains to the Creator, and the evil inclination pertains to the created being. And so if I don't feel that I am in contrast to the Creator then I'm not the created being.

S. This can be just a person with himself, not with the friends?

R. What do you mean by the person?

S. Because we say that towards the friends we have to give good examples of love and so forth, not provocations.

R. That's right.

3. S. (45:50) What is this quality of Korah, who wants to stay in this dispute, why does he want to stay in the dispute?

R. This is how he feels that he is alive, this is how he feels that he's alive. He has both this and that and he's in the middle. He wants to remain this way, and he agrees with it.

S. Is it a pleasant feeling that you want to stay in?

R. He feels vitality in that, yes.

S. What do we need to get to peace after that?

R. Don't you see people who are drawn to dispute, not only in that they feel that they're alive, it gives them the power of vitality? And there are people who actually are drawn to rest, to the good, to the calmness, so you have both kinds.

S. That's in the will to receive, like he explained in the first half of the article, to just replace one pleasure with the other. So, will to receive, that's clear, that psychology, that's understood. A person gets attention and then a dispute is worthwhile or something like that. But I'm talking about such dispute that he mentions with regards to between man and the Creator. Why does one want to stay in such a dispute when there's an opportunity, then, to receive in order to bestow afterwards?

R. But one doesn't see the way that he can grow and be like the Creator, so it's worthwhile for him to stay in the dispute.

S. Meaning there's always a danger of staying stuck in some place. It's like a warning not to stay there.

R. Yes, it sounds like stubbornness, this is how he remains.

4. S. (48:37) How do you feel the shame as liveliness and means for development, and not to escape, also you can't escape that place?

R. To get angry, get angry, and then you advance.

S. It seems like you can make a few actions but it's not really solving the situation. Ultimately, it's like this feeling that the Creator leads you to, and at that point, I need to get mad?

R. Well, keep going, nevertheless, at this point and you will see where it leads you.

S. Stay there?

R. No answer.

5. S. (49:46) He wrote here about modesty, what's the right way of doing that in the Ten, in the group?

R. That other than connection, the greatness of the connection, we don't want to show to the friends anything.

6. S. (50:33) A person overcomes pleasure, as I understood, it's not enough to overcome pleasure, but so also to scrutinize the intention, what for? And the fact that a person made a scrutiny that it’s sufficient for the Creator to give strength to overcome the pleasure, or there's another means to receive that strength?

R. Wait a minute, when a person overcomes the pleasure, you are saying what? That he receives forces?

S. Yes, he's supposed to scrutinize his intention, what for? Is that sufficient to receive strength or is there another condition?

R. No, if you want to overcome some pleasure for the sake of the goal, then it's enough for him to just pray for it.

S. The prayers are also an additional condition; it's not enough to scrutinize, you also need to add prayer.

R. Yes, prayer should always be there at the end.

7. S. (51:49) How to make peace with the Creator?

R. Peace with the Creator?

S. Yes.

R. To agree with the creation, what He did, and with the purpose of creation, what He has established before everyone. And you want to realize it on your side.

S. I'm in dispute with him because I see that He doesn't give me the ability to do it, to

bestow back to Him. So I have some anger, like you said toward the friend, meaning some anger towards the Creator. So how do I overcome that, how do I make that step Rav just talked about, towards peace?

R. You connect with the friends and you see how much the connection between you that you want to achieve is a connection that can actually show the correction of creation. This is how you constantly push the Ten towards that without talking, without anything just like that, in your feelings.

8. S. (53:58) The Torah creates dispute, it awakens the evil inclination. Also, it leads to a wholeness, to equivalent to form. How and what determines the use of the Torah?

R. The environment, the Creator through the environment awakens each and every one. He shakes them to advance toward the purpose of creation.

S. If I understand, the environment, either it leads me to equivalence of form with the Creator or it awakens in me dispute with them?

R. Which also brings you to Him.

9. S. (55:02) He says, therefore we should interpret that when he says Korah was in dispute and one who wants to reject the corrections of the worlds, will be lost from all of the worlds. It seems like a contradiction because in practice it says, “I'm the First and I'm the Last.” So where's the one, anyone that can resist this process?

R. Man can, man can resist this whole process, it's whether he accepts it or not. Man is to use all of his environment to bring the world to correction.

S. But it is said that, in the end, everyone will reach it from the least of them to the greatest of them, so can such a state exist?

R. That is in the end, I don’t know, I'm not familiar with the end, that is what is written.

10. S. (56:07) I want to go back to the matter of shame, he writes here that, in order for him in order for men to be able to enjoy as the Creator wants it, he has to overcome the shame, cancel the shame. The shame prevents him from enjoying the way the Creator wants him to enjoy. So how do we make this overcoming of the shame so that the Creator will enjoy it, in order to reach bestowal?

R. That is by appreciation, how important his shame is, meaning his self-respect, as opposed to the goal.

S. This requires work above reason?

R. Yes, yes, so both within reason and above reason.

S. It's a kind of a dispute inside a person, how much he's willing to give himself to be above reason in order to overcome this shame. Because this shame, as you said before, can even kill him.

R. True, true, it all depends on how a person appreciates himself, respects himself, and is he willing to bow his head towards the spiritual conditions.

11. S. (57:44) Rabash gives all kinds of examples of corporeal lusts, but can you explain what it actually means to agitate the good inclination over the evil inclination in our work? It's not about preventing myself from certain actions.

R. To anger the good inclination over the bad inclination is that a person exactly describes correctly what he would do, what he would like to do if he would do it on part of his nature, and how he is doing it now, which is already above nature.

S. If I understand you correctly, that's after the Creator answered, otherwise from where would he have the strength to do such a thing?

R. Yes?

S. But here we say that I have to awaken it, vex the good inclination, in order to feel that you're in dispute. And out of that, you also have an appeal to the Creator, so it seems like some sort of preparation. I'm asking if I can receive from you an example of what does it mean to vex the good inclination over the evil inclination? I come to some actions, some meeting with the friends, what does it mean that I invest a good inclination over the evil inclination?

R. There are two forces in me: one is more connected to the goal, and the other is more connected to my nature. And I cause a clash between them, a clash, as one force pushes me to good and comfort. And the other force, no, it awakens me towards war.

S. So praise the importance of connection, the greatness of the Creator, that's the work that I have to do all the time, what it means to vex?

R. That's the work in the Ten, yes.

S. When dispute truly appears, a real dispute that is felt on the flesh, not something small. We see it in all kinds of forms, between friends, between spouses. Things that are really essential, that you feel the pain on your flesh. Here people can feel how much this dispute really causes separation, it separates us from the Creator and there's pain in that and there is shame in it. Seemingly, there is a desire to reach peace; you feel like you're standing before a huge wave and you can't really cope with it.

R. So what is the questions?

S. Here he seemingly says that if you reach the feeling of the dispute, already the Creator is full, then you have a vessel already and the Creator will fill it. But in life, we see that these are actually the places where the shattering is revealed and there is a feeling of helplessness. Precisely here we lack the strength, precisely here we don't have the ability. He seemingly says we need to reach the need for peace and the Creator will fill it, so all we have to get is the need. But if I say from my life experience, it's specifically in the place where the shattering is revealed, it makes you paralyzed, it disconnects you, and you have no way to cope with it?

R. It depends on how you get to a shattering, do you look for the place of shattering in order to stabilize, and position yourself more correctly, in advance? Or you are afraid of revealing the shattering and you're willing to escape in advance.

S. If a person feels confident that he knows there's a remedy for it, he's not going to be afraid. But I feel that usually, we are afraid because there's a feeling of helplessness related to this. It's so broken, so smash that?

R. There is always a remedy, that’s something we need to know in advance. The remedy is there and it is a good one, and it leads to good, it brings spiritual and corporeal health. And we just need to not be afraid.

12. S. (01:03:23) I wanted to ask about the dispute, he says it exists because the created beings are not capable keeping the doing good to His creation, which the Creator defines as the purpose of creation. So why is it impossible to keep this doing good to His creations?

R. Because the Creator gives such states that I am still not worthy, not prepared, not calibrated to discover them as good that does good.

S. What creates the desire to bestow that enables the created being to start seeing what he is receiving as good and doing good?

R. Equivalence of form, if I work in a desire to bestow, whatever I can muster to myself, then to that extent, I'm in equivalent of form with the Creator. I understand Him, I feel Him, I'm close to Him.

S. Still, this is considered to receive, it's still considered that you're receiving when there is the desire to bestow, it’s still considered reception in reality?

R. Is it desire to bestow on my part?

S. Yes.

R. I'm not in reception.

S. So where is doing good to His creations, here?

R. I annul my will to receive in order to receive for the Creator to bring Him contentment.

S. Maybe I'm not getting it right, but the purpose of creation, if it's to do good to His creations, doesn't the Creator want to give the created things good and pleasure?

R. He does.

S. Okay, so He wants to. So, if the created beings cancel their will to receive, and want a will to bestow where will they get this good and pleasure?

R. They don't.

S. If they are not receiving, where's doing good to His creations?

R. They don't let the Creator appear as good that does good to the created beings.

S. What does it mean that there is peace?

R. Then the created beings are ready to open themselves to receive pleasure from the Creator in order to realize what He wants in creation.

S. In order to receive from Him and for this to be considered as doing good to His creations, the will to bestow will still be to receive, it’s still considered receiving or it won't be receiving?

R. The will to bestow cannot receive.

S. So how is He doing good to His creations?

R. Man has to open his vessels of reception so as to receive from the Creator and bestow to Him. That is the right point.

S. But he writes this is what the dispute is about, that they’re receiving in the will to receive, it’s why it is not doing good to His creations?

R. You cannot receive, not in the will to receive, it is impossible, how will I receive, of course? It is in that same belly or guts or vessels. And you even need to develop them and further enjoy them as much as possible, six hundred twenty times more.

S. I understand that the substance of creation remains the same substance. But how is the will to bestow turn it into to doing good to His creations?

R. The Creator’s will to bestow?

S. No, the created beings, because only when the created beings have a desire to bestow, it’s considered they have peace between them?

R. He opens himself up, he opens himself up because otherwise, he cannot bring joy to the Creator.

S. What does it mean for him, for the created being? What does it mean good and pleasure? At that moment when he begins to receive the desire to bestow, what is the good and pleasure?

R. That it brings pleasure to the Creator.

S. So that the pleasures are also replaced, it's not the same pleasures that he's searching for?

R. Of course, he receives corporeal pleasures, seemingly, and passes them as spiritual pleasures because, in each and every pleasure, he feels the Creator’s love for him.

S. This is considered that the purpose of creation is upheld to do good to His creations when we receive in order to do good to the Creator?

R. Yes, because each time he opens his mouth, so as to receive from the Creator, and by that he gives the Creator an opportunity to bestow to him. And that is how he bestows to the Creator, and there is, then, Dvekut, adhesion, mouth to mouth.

13. S. (01:08:54) In fact, every person who is in the world is in dispute with the Creator. Because the Creator imprinted in him the desire to receive and the Creator says, give me an intention and I will give it to you. In fact, a person who comes here is a person who wasn't able to defeat the Creator. And he's willing to begin to hear about something else because he already gave up on defeating the Creator?

R. Let's say that also exists, I don't think that most people here are like that.

S. People may not be aware of it, but people give up on receiving, give me, give me, give me?

R. There are all kinds of other intentions, too, for people who come here.

S. After the reforming Light starts to work in him, then he sees what kind of dispute he is in?

R. Yes.

14. S. (01:10:00) This remedy, this is the reforming light that the friend was talking about?

R. Yes.

S. That's the remedy, where do we get it, how can I control it? Do I feel it, besides the processes that we go through here?

R. It’s written, “Me for My beloved and My beloved for Me.” When we begin to relate this way to the Creator and the Creator to us, then there’s a remedy created here which leads us to adhesion.

S. This exists here in our environment?

R. Yes.

S. So I guess I feel that we need to develop a lot of patience to be, to accompany us?

R. Yes.

15. S. (01:11:10) I want to continue what a friend said: A person is always in dispute, each time that he's not happy with something, he is in dispute with the Creator, even though he doesn't think about it, that he's in dispute with the Creator. He looks around, he sees that everything is wrong, and he disagrees with it. In the article, Rabash actually, writes that we have to reach the awareness that the person is always in dispute with the Creator. You told the friend that we have to hold on to this dispute all the time. And it's a problem here, at least for me, because according to my nature, I'm always in dispute. I see that it is wrong, everything is wrong, in the Ten also, when you look you see, it’s not like that, it's not like that, it's not like that. But it's very hard to live with that, truly?

R. Correct, correct it! What's the problem if you see something is wrong?

S. On the other hand, I have to annul and accept it, the Creator gave it to you, and you have to, like the friend said, you have to be patient and wait. Now, to pray, there's also no power, the solution is to pray to the Creator to give peace, right? That is what you have to yearn for, not to simply agree with the situation. So how to operate correctly in this state?

R. To recognize the state as completely as possible, and from there, you will be clear on what to ask for.

16. S. (01:13:09) About the pleasure he writes, without the pleasure of Torah and Mitzvot, man’s intellect is not capable of understanding that it is possible to do anything unless some benefit will come out of it, so the person will be able to give pleasure to his will to receive. So can we say that the Ten, well every friend in the Ten, one of the main roles that he has is to give pleasure to his friends. That is my question, should I give pleasures to the friend?

R. Yes.

S. What kind of pleasure?

R. What kind of pleasure? You need to set an example for them that you enjoy actions of bestowal.

S. Will this bring them pleasure? When they see I enjoy acts of bestowal, this will give them pleasure?

R. I don't know, but I do know that it will be a good example.

S. What do you recommend to a friend who wants to receive the pleasure called good example but feels that he is not getting it from the Ten, from this dispute? And he is disappointed, so then maybe he cools off, he moves away further. What does he do at that point?

R. Whatever he does, he does.

S. Should he expect for the Ten to receive?

R. I can't tell him to expect something, you cannot say that.

S. No, but I see that friends are, let's call it disappointed, they're not getting what they need.

R. What he thinks he needs?

S. Right, so what should he do at that point? How does he overcome this disappointment, what should he understand here, what is the correction?

R. To lower his head.

S. Before?

R. Towards everything that is happening here.

S. How do you bow your head, what does it mean, not to ask, not to expect?

R. No, you can ask and expect and participate, but not to feel himself above everybody else. On the contrary, participate with everybody, and go into scrutiny, to be involved.

S. Can it be said that at that point where you're not getting what you wanted, there is where you need to try to give and not receive, is this technique possible?

R. I don't know, I don't think so.

17. S. (01:16:34) You said that shame is the most powerful force, that it can invert a person's state, moving from one state to another. If he says that there is no peace except in a place where there's this dispute, where in the dispute does the matter of shame come in?

R. Where you start scrutinizing, there you can see shame.

S. If a person is in dispute with the Creator like the friend asked, that he doesn't agree with everything that is happening, where in this does the shame become revealed?

R. One of the states, for sure, there's going to be shame in there.

S. Before what, before friends or?

R. You're not speaking about something specific and you're asking me to show here, right here exactly, how is that possible?

S. I'll try to be more specific: In relation to what is happening, for example in the Ten between friends, there you have a clear dispute between the friends and the Creator and the reality that the Creator is giving him. Where in this whole quarrel does the matter of shame begin?

R. That a person recognizes that this revelation came to him from the Creator because he is relating to the friends in an incorrect manner.

18. S. (01:18:24) The group on duty that prepared the preparation for the lesson chose an amazing recording of Rabash where he said that in the corporal nature, we constantly suffer but when we're happy we don't really enjoy it. Meaning you don't feel good that you are healthy when you are sick, you suffer. When you are thirsty, you suffer, but when you're in that, you don't suffer. In spirituality it is the opposite, all the pleasures are there. So can we relate it to what is happening here, that all the essence of the Ten and everything we learn is only one thing, to awaken the deficiency for something we don't have?

R. Yes, you're right!

S. Basically, that's all we need to focus on.

R. Yes!

19. S. (01:19:29) What is the difference between falling into corporal pleasures and a person being the one who vexes the evil inclination, when the good inclination vexes or angers the evil inclination?

R. A person who vexes the evil inclination on the good inclination is in spiritual work. When he falls into corporeal pleasures that's not spiritual work anymore.

S. What preparation should there be in order to anger the evil inclination?

R. We need to see as much as the evil inclination shows us that it is against the Creator, against the group, against the friends, against the family even and then we get forces from this how not to be drawn after it.

S. It seems like in such a state success is certain for a person who begins the war, is this correct? If it’s the person who initiates the work it means that a person is in a strong state or that he's certain that the Creator will help.

R. Yes.

S. Otherwise he doesn't get into it.

R. No.

20. S. (01:21:28) What is a correction of a dispute?

R. A correction of a dispute is when we turn the dispute into peace.

S. We have to come to peace but usually a correction is expressed in each one annuling, self- annulment before the Ten but does annulment lead to peace, what is peace?

R. Peace comes from the word wholeness in Hebrew, Shalom, it comes by trying to connect two contradicting things and you're not able to because they are completely opposite, completely contradicting and afterwards we see that it becomes possible.

S. In my feelings should I also feel that I’m complete?

R. Of course it's in the feeling, our vessels are vessels of feeling.

S. If I'm not complete there’s a Ten and I simply annul before the Ten but inside I still feel not whole with it.

R. It’s a sign you didn't annul.

S. It's not a correction?

R. It’s not a correction.

21. S. (01:23:06) It seems from the article that as long as there is no peace between the Creator and the created being there’s no bestowal, right? In other words, there's no peace without attainment.

R. That's already something else but let's say yes.

S. It's a scrutiny that we’re going through in the Ten.

R. That’s it?

22. S. (01:23:45) I have this confusion, we see that on the one hand, the created beings say to the Creator let us enjoy, satisfy our will, on the other hand, he says the Creator says I too want to enjoy the world I created, so what I can’t reconcile is since when does the Creator want something? He's not the will to receive, He’s bestowal.

R. The fact that He's bestowing, that has an opportunity to bestow that’s His pleasure, like we have a will to receive, and if we receive that's our pleasure.

S. It is pleasure, but He doesn't have a deficiency.

R. He has a deficiency to bestow.

S. He has a will to receive?

R. He has the desire to bestow and with that deficiency created the world.

S. I can't understand how He’s all bestowal and giving and love, how does He want something all of a sudden?

R. That’s what He wants to express.

S. He wants to express His own will?

R. Yes.

S. He wants to express His own desire?

R. Yes He had a desire to give, to love, to bestow and that's why He created a created being and started taking care of it.

S. To annul, to cancel His own will, or to express His own will. He wants to express Himself through the creative being?

R. Right.

23. S. (01:25:40) I heard that you said in order to anger the good inclination over the evil inclination we have to see that what the evil inclination shows us is against the group, the friends, the Creator, even against the family and as a result we should take the strength from it not to follow it. The evil inclination shows us that it is good, what I’m showing you says the evil inclination, this is what’s good, it will bring you closer to the Creator, and it will be good to your friends, to your family. How does the person who is under, who is captive by the evil inclination, how does he come to such a discernment?

R. He doesn't reach it.

S. What is he supposed to do?

R. Nothing.

S. From where does he get the strength to use that state in order to?

R. He won't get any.

S. So, what?

R. There is no so what, he doesn't have any forces. This is the way the whole world behaves.

S. Is this called the Creator wants to bring him closer, giving him a state that he can't?

R. It's not the end of his development but that’s what’s happening for now.

S. He goes along with evil inclination wherever it takes him?

R. Nobody thinks it’s the evil inclination here.

S. Yes but we're in a group.

R. You are observing it from the fact that you're studying, okay?

S. If I look at a friend and in my perception, it seems like he's in such a state, is there any way for me to help him?

R. Yes, take him to study, take him to the group, take him to process.

24. S. (01:27:50) Is there a limit to the evil that can be revealed between us here?

R. It depends on how you depict the evil.

S. It's obviously subjective but the feeling is that when you come to study here you expect a certain level of evil to be revealed and not a different one. Should we be open to any kind of evil being revealed or with friends it is evil only up to a certain level and beyond that it’s impossible?

R. It can be with no limits.

S. Meaning if I have a certain expectation and I’m placing some sort of a limit and it’s crossed, then it's not me who places the limit, and I should go all the way to the Creator with this?

R. Yes.

S. Meaning to be ready for everything to be revealed and even above that, to ask to be above it?
R. That’s not demanded from you for now.

S. Right, but you see there are such cases, you can see it even with our own students. Something is revealed that they suddenly go, this can't be in a spiritual society, I'm out of here.

R. If it happens, it happens.

S. Basically, we want to cover everything?

R. Yes.

25. S. (01:29:45) It’s not clear to me what it means that the good inclination vexes the evil inclination.

R. It doesn't matter if it's the good or the evil inclination. If everyone is in control so by that he angers the other.

S. It's a bi-directional work, it's like walking on two legs.

R. Yes.

26. S. (01:30:24) You mentioned that you talked about shame, that shame cancels one’s right to live, that cancels the ego, and nothing is worse than shame.

R. Yes because it annuls the person's self.

S. I noticed that there are situations of shame where I can do things I wouldn't be able to do against my ego, truly. The question is how do we use this power called shame so it operates on me more?

R. That is something you need to see, how you activate it but actually, there’s not something a person can't do in order to escape shame, there’s no such thing.

S. There’s nothing that he will not do in order to run away from the shame but you can't run away from the shame.

R. Right.

S. It's kind of compulsory.

R. The shame annuls the existence of a person.

S. On the other hand, I can't want it either, I can't want for this force to operate on me because it’s against my nature?

R. We'll talk about that.

S. In the Ten is there a way to work with it?

R. Yes, discover it and try it.

27. S. (01:32:33) I'm tired of disputes, I'm fed up, I want to rest. For me, dispute is death and rest is life and the Creator doesn't want it, He doesn't give me rest, He keeps. I mean the rest I want and the rest of the Creator wants is it not the same rest?

R. No.

S. My purpose is to be at the same rest as the Creator.

R. You're lazy, you want to rest all the time.

S. I don't want disputes I want peace; I want Shabbats as he writes.

R. Yes, you want to swallow a pill and go to sleep for a thousand years.

S. At least I don't want to have disputes, that there will not be disputes. I'll be satisfied in advancing and reach.

R. What are you going to reach, who are you going to reach?

S. Yesterday at the noon lesson you said we’re at the level of kindergarten, soon we’ll be in first grade. It drove me nuts. For 20 years you're telling us, that after 20 years that we’re in kindergarten, and soon we’ll be in the first grade?

R. Yes let's say 200 years from now.

S. I want it now to get there.

R. So want it, please.

S. When will it happen that the disputes will end, and we’ll be at rest? We ask for it, we want it.

R. You want to have no disputes and rest and reach a state that is entirely calm and flat.

S. Is this not the goal?

R. No.

S. What is the goal, let me understand what is the goal?

R. You won't understand.

S. Should the disputes end eventually?

R. No, get used to living in a dispute.

28. S. (01:34:37) We are in a process of correction, of equivalence of form with the Creator. What happens when two friends equalize in form, how does that influence the Creator when they equalize their form?

R. It's as if there's no dispute between them and everybody's scrutinized that they want one goal, and what happens then?

S. The equivalence of form comes only in the form of spirituality and not corporality? I can be in mutual responsibility with a friend and in corporality do everything?

R. Yes, yes, yes.

S. It comes only in spirituality, right?

R. Yes.

29. S. (01:35:53) How to run the war within a person and outside of him for the sake of connection and raising everyone to the Creator so the whole Ten will feel the ascent and the connection?

R. Only through prayer.

30. S. (01:36:10) When there are disputes in the Ten, how do we work correctly and wisely?

R. We need to bring them to annulment, where each one annuls themselves, and by annulling themselves above that they can connect.

31. S. (01:36:58) How does the Creator join the resolving of a dispute in a person? How does the Creator join the resolving of a dispute in a person?

R. I don't know that. We have to try and be as close as we can to one another.

32. S. (01:37:29) Should I be ashamed of the will to receive because it's like being ashamed of the work of the Creator?

R. I have to be in shame of my will to receive when it's in control of me, so I don't add it into the Creator.

33. S. (01:37:55) Is shame when there is already choice and we choose to remain a beast?

R. Yes.

34. S. (01:38:07) Is the recognition of evil when a person sees how low he is and this is what causes the shame?

R. Yes.

35. S. (01:38:26) How do we cope with external disputes revealed in the Ten? For example, a friend says to another friend in the Ten to shut his mouth or degrades and humiliates him before everyone openly, things that are on the level of open, that they are open, not internal. How should we be we behave towards such behaviors in the Ten?

R. Obviously I think it's not okay but you also have to see, maybe, not justifying it but maybe there was such an influence that he couldn't hold himself, it was above his forces.

S. How should the rest of the friends in the Ten behave? How should the friend that was humiliated before everyone, how should he respond?

R. In silence.

S. Silence meaning what?

R. Be silent.

S. Be silent but what does he tell himself, how does he work internally with it?

R. To show everyone how he overcomes that blow.

S. But internally he can't really overcome, or rise above the pain.

R. Inside but outside.

S. And internally what? It shuts him off, he feels like he was humiliated, and hurt, and he doesn't want to open his mouth.

R. Yes.

S. So he does it externally but internally he doesn’t really do it. Within him, he feels broken, blocked, unwanted, not belonging.

R. So what do you want?

S. I'm asking if should there be some external reaction towards such things being revealed in the Ten, that's with respect to the person. Should there be an external reaction toward things that are revealed of that nature in the Ten?

R. In the Ten anything can happen. We’re on the path, on the way, that’s why we need to get used to all kinds of things that could happen, especially since you have hundreds of people here who are all tense, under all kinds of different levels and inner states from their family, from work, from relatives, from everyone. That’s why we need to try and understand each and every one, there’s a place for each and every one. There’s a time for peace and a time for war and that's how we go through it.

S. If a friend bursts out in some violent way, verbally or even physically or all kinds of reactions, what should we do in the Ten, what should the friend do toward whom that behavior is turned, that violent behavior? That’s how he perceives it, that hurts him, that it shuts him off and blocks him. I understand he needs to give everyone an example that he's shutting his mouth and seemingly rising above it because internally he can't really rise above it.

R. Inside we should take care of later on.

S. The rest of the ten, even the rest of society, how should they behave towards such phenomena, such revelations, such things that appear in the Ten?

R. The Ten needs to connect between them and try and have a meeting, talk and drink and eat a bit, and summarize what happened, why it happened, and how we should behave in the future.

S. How is that scrutiny not done superficially? There is None Else Besides Him, annul yourself, things like that, love covers all crimes.

R. Well?

S. But inside no action actually happens.

R. We need such an action, it needs to leave an impression and that’s by each one in the Ten let's say in this gathering needs to stand and voice his opinion, and not just like that, his complete opinion.

S. His opinion about the situation?

R. Yes.

S. If he doesn't agree with the situation, he thinks something wrong was done toward the friend, and a border was crossed.

R. Also say it in a way that’s accepted and let him and everyone.

S. After each one says his opinion what do you do with it? Some think that it’s okay, and some think that it’s really not okay.

R. We talk about it until their opinions start coming close to one another.

36. S. (01:45:07) How can we raise the greatness of connection in our Ten to the level of the holy spirit?

R. First, we need to respect all the friends on such a level and then we can rise above the holy spirit, that's not simple.

37. S. (01:45:58) In one of the articles I remember the expression good and does good. Good is when I discover that He is good, and doing good is when my friends discover that He's good. The question is if I don't see that the friends are discovering this quality of good and doing good, what does it mean to reveal the good to the friends?

R. We have to talk about the good things and the bad things that we feel from the friends and that’s why that should be revealed before everyone, by this is to help one another.

S. What is good? How do I see that there is this quality of good and doing good in the friends because here I have a dispute and I can't reconcile the two points?

R. You listen to what they say and gradually it affects you.

S. I also wanted to make a precision between good and doing good. At this point can I discover that I don't really want to connect to the friends and at that point the shame is revealed?

R. Yes, you can.

38. S. (01:47:37) A person who receives the light of the Creator in order to bestow, does he acquire a new form in creation? Does that mean he has a new identity, he’s not a created being anymore but something new?

R. No, he’s still a created being. He’s more corrected and he keeps correcting himself in the connection with the friends, but he still hasn’t reached the final correction.

39. S. (01:48:18) There's something interesting in the article, it says that without a dispute it’s impossible to establish peace. Does that means that our labor during the dispute is to fight against the evil inclination, how do we fight with it in a dispute?

R. We need to reveal our nature, to reveal what the Creator is demanding of us, to discover the difference between human nature and the nature we need to attain as much as it seems to us that we need to attain and to pray for the correction. That's actually all of it.

S. What does it mean to reveal what the Creator demands of us?

R. Try and feel what state between us He wants it to be.

40. S. (01:49:39) If we are disputed regarded the spiritual level we want to receive from the Creator but we didn't feel it strong enough, meaning there aren’t enough deep feelings, what should we do in order to feel more strongly about the dispute and demand to reach a spiritual level?

R. Try and be connected as much as you can, be closer to each other and then we’ll feel the dispute stronger.

41. S. (01:50:32) What does it mean to work in observing the Torah in the Ten? It looks like the Torah is the answer to everything in this article. It gives the disputes, it gives the Kli, it gives the power, it gives everything. So what does it really mean to observe this Torah, because it comes back everywhere in this article?

R. Observing the Torah means in every opportunity, with all our strength we have to determine between us and establish between us the right connections which the Torah talks about, meaning ties of bestowal.

42. S. (01:51:24) The word dispute, I can’t understand the term. Any dispute brings us to wholeness, to peace?

R. Any resistance, any objection between people leads in the end to connection.

S. Do we need to love the dispute?

R. No, we don't need to love the disputes, but we need to accept its revelation as necessary for the connection between us.

43. S. (01:52:27) In the excerpt he describes the Shabbat as wholeness, the Creator is something whole and His names are the Torah of the Creator. There are opposite things here because the Torah awakens the dispute, that with it we can advance, so how do we use this in the work between us in the Ten?

R. Okay, send this paragraph to the people in charge and we will think about it.

44. S. (01:53:26) Includes correction of reaching Lishma, his work is in Lo Lishma, and in Lo Lishma there's always in a revealed or concealed way a person’s in his will to receive, there’s nothing to do. All his questions are clothings on the will to receive inside, and inside there's always going to be a dispute until this wonder will come from the Creator and correct us. The question is, if you take that into consideration how do we relate to all the disputes when it's clear that they’re going to remain in this correction, what should we do?

R. I didn't understand the question.

S. When we yearn for peace, I'm talking about the period of Lo Lishma, when we want to reveal all secrets of nature and things that are in the root of our soul, that subconsciously it will always be the first correction, that the Creator will perform a wonder and we’ll start bestowing. In what is the work because only that lets you not run away from the path?

R. All our work is only in order to respect the connection between us and the possible revelation of the Creator in connection between us.

45. S. (01:55:40) We need to agree with the Creator, that's the end of the action but we always start from agreeing so that's the dispute, that's the beginning of a degree. In order to agree do we have to restrict our desire and then we reach peace?

R. Yes.

46. S. (01:56:37) In the world there’s a lot of evil and it seems that the reason is that the feeling of shame is below, it’s not developed, so can we contribute to the state, to better the state of humanity by us acquiring spiritual shame in our studies?

R. You need to discuss this and decide if this is correct or incorrect. We’ll move to the next part of the lesson.

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