Morning Lesson May 18, 2023

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

Part 1:

The Time of The Giving of The Torah - Selected Excerpts from the Sources (“And they stood at the foot of the mountain”. #12)

1. Rav’s Introduction: (00:33) Yes, we learn through which stages we may approach the purpose of creation, the revelation of the Creator, to arrange ourselves with Him in such a way that way we will be worthy in His eyes and out of that we adhere to Him. We open the spiritual world with that, Kabbalists liken it to an embryo who was closed in his mother's womb, is coming out into the world and is trying to see and discover the world around him, the big world full of impressions, revelations. So should we portray to ourselves what may we discover and what do we feel when we were born, meaning when we come out of the framework of this world and we come to seeing truly, correctly. Therefore, one of the most important stages is to encamp at the foot of the mountain, to prepare ourselves for the last stage; for the spiritual birth.

Reading Excerpt 12 (02:55) “It is written, and they stood at the foot..”

2. R. (04:53) Meaning all of the doubts, the questions, all kinds of vibrations, movements they continue even after we get to the foot of the mountain and they are still making decisions to see how the paths constantly go through these scrutinies and doubts, agreements and in this way, in a group, with a group, together, a person is constantly in scrutinies, for the main it is in the work and the progress comes to us only from the scrutiny. There are still disturbances, obstacles and thoughts whether to continue or not, to leave or not, to grow stronger or not, with which method, which direction, toward what, what should we receive as reward, what as punishment? What should we take as the correct discernments?

Everything has to be clarified to a person, specifically you see in which stages, when you are already at the foot of the mountain and we each step forward. The scrutinies are more and more powerful, meaning more substantial I would say. And that's how you advance, until a person learns all the stages of his development, of his approaching the Creator over what does he take each and every step. A step forward might look, might appear as backward or sideways and all of it is in order to see that there's a method here and he must keep it and only through it and no other does he come to the correct scrutiny each time. In each and every step he's not afraid, he does not close his eyes, on the contrary, his eyes open and he is marching forward more and more. Is that clear?

3. S. (08:34) It sounds weird that specifically, precisely that a higher state is a state where there is no choice, a state that is revealed from above that’s it?

R. Mount Sinai from the word Hirhurim, [thoughts, reflections], they have their doubts and they are constantly inside of them; it is a volcano.

S. So why does he depict that this is a state where there is no choice? Where a person's heart is evil from birth and that’s it, you have no choice because they have no choice they go forward?

R. How can it be that they come to receive the Torah reluctantly, without choice, as it is written “it will be your burial place if you don't accept it.” How should we understand it?

S. Maybe until that moment there is Hirhurim, many choices, but after there is no choice?

R. Think about it, you don't have to follow some lines or verses that you remember but rather you can keep an open head, open mind, open heart, what do we do? We are in such a place. Think about it. Maybe talk amongst yourselves, talk for a few minutes: what can be the state before the receiving of the Torah. Does it have to be in coercion or with agreement, clear or convoluted? Yes, please.

Reading Excerpt 13 (14:10) “It is written, and they stood at the foot of the..” Twice.

4. S. (18:02) What does he call Katnut? What is Katnut in this depiction?

R. Katnut and Gadlut, smallness, infancy are differences in perception, they don't feel like they have something because what does it mean to go to Mount Sinai? It means to climb the mountain to receive the Torah, to be close to the Creator and suddenly they feel here additional lowliness, nothingness. How can they express any joy and accept it as truth - the most important thing is climbing Mount Sinai seems to be according to different qualities as a person thinks typically, to climb means to ascend, to get closer to the Creator. It's more understanding, more feeling an expanded perception of reality and here it might be the opposite.

S. Yes, this is exactly the question because it feels that less and less you feel close to the Creator, less and less He feels some correct work of yours, rather more and more you feel that as if there is a force inner and outer that is trying to throw you out of here. And in essence your work is just to cleave, to stay in the same place. It doesn't feel like an ascent in some place but I am really holding myself and not escaping.

R. What do you care about holding on?

S. I am asking if this is an ascent, like an ascent is advancing to something but here it's not like you are ascending you are not going backwards?

R. Well you have to understand it, right? What does it mean that Moses specifically, the most important point, this point, this upper point, important point is what climbs Mount Sinai and when it's disconnected from a person himself, when she falls off then she can get to anything that's needed, called Torah.

5. S. (21:23) What is an ascent, if it's not an ascent in understanding and feeling, what does it mean to ascend?

R. I don't know, we need to scrutinize it, talk about it and decide. What do we need to do in order to ascend Mount Sinai, in order to receive the Torah, in order to come closer to the Creator? Over which qualities of ours do we need to climb and what to do, so that we will have connection with Godliness. [No translation]

6. S. (23:04) What disturbances and doubts are revealed when you stand at the foot of the mountain?

R. [No translation]

S. I imagine that there should be some resistance to the state but I am asking about the process that needs to happen not according to what I feel but what needs to happen and how to prepare for such a state?

R. No, I want you to decide, you to scrutinize it. That you will see according to what you have learned what kind of disturbances, all these disturbances will awaken before you and what do you need to do in order to bypass them, to rise above them.

S. What is it here in the stand of Mount Sinai, in the process that you are passing down to us because it seems that every question you bring it back for our scrutiny?

R. This speaks of people who come to the most precious doubts, the mountain, the thoughts and in those thoughts they need to scrutinize what are the next steps?

S. Yes, and how should the ten scrutinize these thoughts, these Hirhurim? What do you need to do to approach the Creator? Meaning this is the only question that we have? What do we need to do in order to come closer to the Creator?

R. What else can it be? I can't see any other goal.

7. S. (25:49) He depicts here the state, that at the end we receive it with gladness? The question is what is the joy, the happiness?

R. I don't see any joy here for the time being.

S. He says here that despite the state here, the doubts, they receive it in gladness, so the question is the gladness a result? The joy is the result of the faith that it comes from the Creator so whatever it may be they take it with joy, it is moving forward, that there is a process that we are taken through and we believe that it is for the benefit of the Creator and this is why we are happy?

R. Well we can say it.

8. S. (26:49) How are the deepest, the lowliest scrutinies made in the smallest state, in Katnut?

R. It's Katnut [infancy] relative to the foot of the mountain, meaning that they are, on the one hand, they are the closest to the Creator, closer than they have ever been. On the other hand, they have understanding and awareness that’s relatively new about their state, when they have nothing, they have no knowledge, no reason, no mind, no nothing that can awaken them, that can strengthen them. Meaning they have but one hope: to take a step forward to the Creator although they feel that it brings them seemingly not a good state, hate, rejection, separation. We will see according to the verses.

Reading Excerpt 14 (28:58) “Every man of Israel has an internal point in the heart,..”

9. R. (29:46) We are missing a few verses here in order to explain this state. Let's continue to read and we will understand it, hear it. It is not clear from the order of these verses, it is not clear what we have to do, how do they advance and in what way is the Creator moving them forward. What did they attain from state to state?

Reading Excerpt 15 (30:45) “This is to speak of the Arvut [mutual guarantee],..” Twice.

10. R. (32:52) Why the Arvut the condition for the Arvutwas not given prior to that, that only at the bottom, at the foot of the Mountain?

11. S. (33:25) Because only due to that the revelation was possible to receive, the revelation of the Torah because each on his own was not able to receive it but once there is a vessel that is worthy it was possible.

12. S. (33:54) It appears that this point is the point of choice of the person. There is a point of choice, on one hand he is at the lowest, at the greatest Katnut [infancy] for this at the other end he still has to choose if you want to help the friends and push them forward and it appears that there, precisely at that point, the amount of disturbances is greatest and this is my choice in advancement. Meaning the way it is written there that until each of us asks if he's ready or not ready, precisely there it appears that there is a choice.

13. S. (34:47) It appears that they have reached, meaning the previous state, they had to do some corporeal connections, while they were in corporeality, that they reached the corporeal connection doesn't make any sense anymore and then it's either you choose the goal or you have nothing. Because as I understand this whole matter of Mount Sinai, it's not that a person rises but the disturbances, the rejections rise and above it he has to rise until they reach this maximal rejection, maximal repulsion and there's nothing to glue them together, to keep them glued to the goal unless they continue above reason because there is nothing corporeal left.

14. S. (35:49) Only in a place that a person feels that this is the place of his burial then he's able to rise above reason and care for others to be in mutual guarantee for others.

R. Why is this above reason?

S. From lack of choice he is able to care for others above himself.

15. S. (36:18) It is due to the labor that they gave in Egypt that they came to a conclusion that they have to run from the ego. This is the process that draws them forward and the Creator advances them. It's an obligation because to come out of the ego is almost one directional. You are exposed to something else that the Creator brings them out, me and not another, and then you have a spiritual way to work with.

16. S. (37:02) If they would receive Arvut before they got to the foot of Mount Sinai, the hatred would grow a little more and the Arvut would not exist. If they would receive the Arvut before they came to the foot of Mount Sinai, then when the hatred would grow more, the Arvut would not be able to exist.

17. S. (37:47) Before the desire is revealed at the foot of the mountain or the heaviest desires, what does he have to correct unless he's faced with this desire, what does he have to correct?

18. S. (38:10) By them being at the foot of the mountain and this recognition of evil is revealed in them, without that state, how could they have demanded the Torah, the corrections so that it is clear why they needed to be at the foot of the mountain to ask for this correction on the desire that is revealed.

19. S. (38:43) It sounds like just the beginning, the foot of the Mountain, this is where the Arvut, the first agreement is signed and then you need more Arvut.

20. S. (39:10) What is the state and even more, how can I be in that state where I only want to care for the needs of all of the nation and not of my own desires. What do I think about, how do I align myself, aim myself to be in it?

R. This is called mutual guarantee, Arvut as we have discussed already, we have learned this. Arvut means that I depend on everyone; I take care of everyone.

S. But how do I throw out all of my thoughts and just aim myself to the thoughts of my friends? How do I get to it?

R. That's from attaining the state, you can't fantasize those things, imagine to yourself that maybe this is how it is, rather you feel that you are in such a state where it is required of you to be connected, to be in complete Arvut [mutual guarantee].

S. I just see now how everything around in life brings us only to one thing, that there is only one value that is caring for the friends but you also see that you can't get to it, you don't understand how to make it, so that this becomes the main thing in life. How do I reach it?

R. We can't do it but to agree with it, even to want it to be this way. We can't do that only the Creator does it.

S. You say this is a state that in which we need to enter. What is this state? Can you describe it a little bit? What does a person feel only in the concern of his friend, of his ten, that is the only thing that fills him, what is that state?

R. It's where his entire life is now connected only through the friends, only inside the ten.

Instead of feeling his body, he is feeling internal, in place of that, he feels the ten as his body and this his life, more substantially than how you previously felt your own body.

21. S. (42:38) In the preparation for the morning lesson we came to great despair in the ten because we didn't know what to do and what we can add in our state. So what should we do?

R. This is very good if there is despair. If there is recognition of the weakness, that you are incapable, then more power to you. Let's turn to the Creator and pray.

22. S. (43:34) What does it mean to feel the group like my own body? What new sense do I get, how to depict that?

R. To feel the group as my body is that I depict myself as existing within them, within them, that all of my organs, all of the parts of my body are all within and depend on all of the group; they are spread in them. There are no words for that that much.

Reading Excerpt #16 (44:38) “Once the whole nation unanimously agreed..”

23. R. (46:05) Yes, let's read again.

Reading Excerpt #16 (46:15)

24. S. (47:50) How to understand the expression, “We shall do and we shall hear?”

R. That if we do, apparently in a simple way, if we do what is on us to do,then we will come to hearing and we will be able to hear what comes after, to what we need to arrive. Meaning we will come to the force of bestowal which is called hearing, it is the degree of Awzen, the ear, and this is how we will exist in the degree of Bina.

25. S. (48:57) What includes this entire place of doing?

R. Ma’ase is that we can do all of the connections and ties and coming closer between us in any way that is possible.

S. What does it mean possible? Creator created the will to receive other than egoistic desire, the clean good powerful there's nothing and this state of ' we should do' became only realistic, only happens now no matter how we look at it. In order to reach the state for something else to happen which is Mutual Guarantee caring this desire something has to happen to this desire this desire has to be transformed?

R. This is what it speaks of, how do we rise from an egoistic desire to a different desire, to the care and concern for others?

S. What will bring me this desire to give up my own self-love?

R. All sorts of events that happen on the path.

S. What are the events from which I become despaired?

R. Not just to be despaired, to run away, to escape them, to understand that this is what buries you, that disconnects you from others.

26 . S. (51:00) What are the needs of his own body, what kind of desires is he talking about?

R. No translation

S. A person shouldn't care for himself to provide for himself?

R. A person used to care to provide for himself what is necessary to exist otherwise who will keep the commandments of the Creator?

S. No, in order to not burden the society we learn that a person has to care for himself, then can have time to bestow. It says here that they have to worry about his body? Who are they?

R. 600,000 if they don't worry about him then he won't be able to free himself up.

S. Does he have to worry or they have to worry about it?

R. Each who is concerned for the rest.

S. We learned that we shouldn't follow society with all the concerns?

R. Yes, this is Arvut.

S. Does the person need to care about it or they need to care about it?

R. A person needs to care for himself to the degree that he needs to be healthy to be in care and concern for others.

S. In the Ten what does that mean?

R. We don't take care of the needs of the body. Let's say that we live under such conditions but in essence yes, we need to build such structures that will care and be of concern to each and everyone.

S. More or less in the 21st century a person believes in a normal country,the country takes care of him. He also earns money. You have to have food, have at home so what is he describing here because it is a condition if they don't care about it I can't free myself up?

R. Not to let go of the body a person needs to make sure that he's healthy.

S. That's the meaning of the thing that they write about?

R. Not an exaggeration but to make sure that a person is healthy so that he can participate in the society in the right way.

27. S. (54:05) I always try to scrutinize this. I hear the scrutiny again and we're touching it again as said to a friend but we have to do all the time is think what to do in order to approach the Creator? Now I hear about our corporeal basic needs you need every day. We know that only we come to the Creator through feeling, how do you advance in feeling and not through basic needs you have to care about the friend. We think about going out buying stuff and bringing it home to prepare a meal but we're talking about the feelings so how do we care about our friends emotionally?

R. It doesn't wipe out the concern for the corporeal needs.

S. It doesn't, but eventually we want to reach the Creator. There are soup kitchens where people are helping each other from morning to evening. We want to reach the Creator, the way to the Creator through the feeling, so how to work on the feeling and emotions? To go from care for the friends to the Creator?

R. You need to be all the time,in care and concern for others, to give them your support so that together you are in care for everyone.

S. How is that being expressed in the feeling? We are supposed to develop together.

R. You feel that you are in the feeling.

S. The care for the friends is to feel that I care about him. Is that it? Corporeally?

R. Rather what needs to be?

S. Maybe care about the deficiency. How do we approach the Creator in our common feeling, not if I bring food and water,how do we develop here a new spirit above the corporeal needs?

R. From us studying and connecting among us and turning to the Creator and asking to draw

nearer to him.

S. I can't identify the emotion here.

R. I don't know how to explain to you your feelings if you still don't feel. Ask your friends, maybe they will be able to explain to you better.

28. S. (56:54) Where does a person's confidence come from?

R. From that which he does, the friends do.

S. I can't do what they're doing, I need certain shake-ups in my ego, I came here from a place of sorts. I came here instead of thoughts about myself about all the processes we went through and now I'm supposed to receive some Arvut from them. Where do you get the confidence? I feel like you're constantly being thrown out. You have to hold on to something else each time there's no confidence?

R. I don't understand what you're talking about if you are walking with the group and we're studying eggs or else day by day you are with us you need to feel what every day you would require and every day did you feel?

S. Yes.

R. What is the question?

S. The question is how to leave behind all of my individual personal needs?

R. You don't need to let them go because if you let them go somebody has to care for them and then it comes out that you were throwing yourself on the society

S. Exactly how do I activate the Arvut correctly? So that I will have the confidence that I could take care of myself as well and care for myself in order to care for them? This entire process constantly gets your confidence challenged and the right path to the wrong path. I don't know if I hold on to the friends but how do I give them guarantee right now I'm holding on to them and not giving them guarantee?

R. Come amongst them, enter them and then see how you can strengthen each and everyone.

S. The last line is not clear. How do I care about them so that they will strengthen the connection with others?

R. Show them examples and twist them in such a way that they will be facing one another, closer to one another. All in all, this is what we have in the prayer to the Creator altogether.

S. After these actions we come to the state of prayer. Is it the Arvut? Is it possible that this is the first step of Arvut between us?

R. Arvut is light, it's a force, a power that you receive from above. It's not something you do from below. From below you do preparations and as a result you receive a special light from above that ties you together and you are in Arvut.

29. S. (01:01:18) It's truly a confusing point. Baal HaSulam writes that through this corporeal care to one another that this is the Arvut but you explain that it's a spiritual matter. That this concept of Arvut is a spiritual feeling, what is the connection between what Baal HaSulam describes corporeally and how to attain the spiritual feeling of Arvut?

R. Baal HaSulam explains, he explains in a simple way in the corporeal way how we need to come closer to one another, how do we really and actually receive the force of Arvut , we receive it from the relations between us. That we constantly renew them, that we are constantly drawn to one another, we want to rely on one another to support one another.

S. These are the thoughts that make things difficult and we try to show the attitude we want to reach?

R. Yes.

30. S. (01:01:53) I'll ask about necessity, I have a friend in the Ten and while we were studying together learning he went to work because of the necessity. How should we relate to it ? How should the Ten relate to it?

R. There is nothing to do. This is how his life is arranged for now. We need to strengthen him as much as possible and he needs to go to work.

S. Why is the Creator arranging such a state for a friend? It seems like a morning lesson is a necessity, everything else is luxury.

R. This is according to your own reason. Rabash told me how he worked paving roads and would sleep next to it.

S. We have to agree to this. Is this the state?

R. This is what you have in life. What can we do? I would study with him and suddenly I don't know what happened. Some mess with the War I was called to the reserves for 4 months so what will you do? I went to study at 2:00 a.m. I have to get up and read. No, who's asking you? You are obligated and the same thing is with your friend there are states that you don't have anything to do with them, the Creator arranges it from above. We all went through such thing in life.

31. S. (01:04:21) It says that the entire nation agreed and said anonymously and said we shall do we shall hear what does it mean anonymously in the Ten?

R. In one mouth,meaning in one desire with one decision.

32. S. (01:04:48) So that the friend will lack nothing, do we lack greatness and importance?

R. Yes.

S. Is it the Arvut? Is it what each one should care about giving each other the importance?

R. If it speaks about that then, yes, but it could be a piece of bread.

S. When a person feels the feeling of Katnut from where will he bring greatness to give?

R. It is not related to his corporeal state, it is connected to his ties to his connection with spirituality

S. If he feels lack of strength not for real but he knows that he now needs to give something for the friends that they will be impressed and awakened, what is the advice?

R. Whatever you're saying I don't know how to respond.

S. I'm asking for an advice, a state where you have to exert and respond and do or is it like a wave that it will come go and it will become active again?

R. I don't know what to say.

S. Okay it's a state.

Reading Excerpt #17 twice (01:06:40) “It is impossible to observe Torah and Mitzvot [commandments] except”

33. S. (01:09:35) I don't quite understand the difference between theTorah if we receive it we came out of Egypt or let's say what is the difference between the prayer of Exodus from Egypt and the prayer from Mount Sinai, don't you need Torah to come out of Egypt?

R. No, in order to come out of Egypt you need to just suffer. Suffer from being in Egypt.

S. What takes you out of Egypt?

R. Torah is already a correction but you're running away from suffering even the suffering is the desire to receive, it is still suffering.

S. But we needed efficiency a prayer, so deficiency for what a prayer for what if not for the light of Torah to take you out?

R. No, the light of Torah is a very high deficiency. You don't have that in Egypt yet in Egypt you just want to come out of the recognition of the problems that are brought to you in the will to receive and all sorts of fashion, this is called to be enslaved in Egypt that you want to escape but you can't.

S. But nevertheless when you run away from Pharaoh and you come out of Egypt, it is a spiritual fulfillment?

R. When you escape Egypt and you come out of Egypt you begin to feel that all of your troubles are from your will to receive.

S. And afterwards in Mount Sinai?

R. In Mount Sinai is already a correction that I'm not escaping from the will to receive and rising above it to the will to bestow and I want the will to bestow to rule over me, and thus I come to the Exodus from Egypt. I moved from one side to the other from the will to receive in order to receive to the desire to bestow.

S. I don't understand in the Exodus from Egypt we don't need the mutual guarantee as at the foot of Mount Sinai?

R. The Exodus of Egypt we're not yet in Arvut in mutual guarantee we just want to escape from the will to receive.

S. But on the way we have to take care of women, children and all people?

R. No no, it's enough that you are in the action of escaping.

S. I am escaping alone?

R. You're not escaping by yourself but it's not said that you need to be concerned for the connection between everyone.

S. For the mutual guarantee I'll have to take care of the friend that he will come out of egypt?

R. Our path is divided into many parts part by part which is why the degree to which we are in Egypt and receive the blows from Egypt we want to escape Egypt from the blows. You cannot ask me now but all sorts of different things for me the main thing is the blows, that is it. I want to skip them, Then we draw near a decision of the escape to Egypt so I want nothing but to escape to leave, you see how they say one by one.

S. Why do we seemingly jump to the Mount Sinai, we have not come out of Egypt?

R. We are escaping Egypt and also not through our own efforts but because the Egyptians are running after us and they want to kill us and so on. And then we escape Egypt and while escaping Egypt we arrive at Mount Sinai Yam Suf and many other states on the path.

S. So is there a difference between the prayer before Exodus and the prayer before Mount Sinai? or when you feel the Mount Sinai?

R. The prayer before the exit from Egypt is the prayer in which I need to exit from under the control of Pharaoh in general. So he doesn't rule upon us from above and not put his egotistic matters on us.

S. The prayer at Mount Sinai?

R. The prayer in the standing of Mount Sinai is when we want to come under a different control under the control of the Creator.

S. Meaning it can really be one after the other?

R. It's not quite one after the other but it's what we call the enslavement of kingships, Malchuiyot.

34. S. (01:16:16) And in a real situation of mutual responsibility where we are concerned that the friends will not lack anything without having the light of Torah?

R. No, where would we even have a force to ask for the friends?

S. What does it mean we are in mutual responsibility in the current state? How do we come to the state of mutual responsibility between us where we can in practice care for one another and not only as a preparation?

R. We cannot.

S. What is the mutual responsibility and the preparation to what do we relate to every person's inclination tendency?

R. Yes, that we are coming close to it.

S. And until we get there how can we make sure that the friends don't fall that they have everything they need?

R. Examine according to your vessels that you have.

S. And the incorporation with the friends can I?

R. Yes.

35. S. (01:17:25) It feels like the states that we're in the process of being revealed that it is an observable law and that the revelation was in the smallest coarseness. Now we are entering together all these scrutinies that people raised before you you direct them only to add to the coarseness so that we would need that force of mutual responsibility. So now how do we concentrate these requests I feel your effort how you add every deficiency to that deficiency every scrutiny to that deficiency, how do we bring into the deficiency?

R. Only through the efforts and we should turn to the friends and they turn to you and that is the matter of the exertion there is nothing we can do about it.

S. I really want it is a very sublime situation we are sitting with a kabbalist who went through the process and he's trying to keep every deficiency in our scrutinies to concentrate them into this occasion so we would need each other, so we would need each other?

R. You just need to connect to one another more and then everything will be clarified.

S. How do we awaken this mutual dependence?

R. Each of us cannot be a hero whatsoever he cannot he is always depend on everyone there is no point of thinking about. I'm not allowed to think of myself alone only within the others.

36. S. (01:19:52) First of all do you permit me to answer the question you asked?

R. Well quickly.

Reading Excerpt #18 (01:20:39) “If six hundred thousand men abandon their work for the satisfaction”

37. S. (01:22:40) Since the beginning of the lesson we don't understand who the children of Israel were the children of Israel were scandalous until Mount Sinai and at the bottom of Mount Sinai they were sinners. Since so if you missed this then you have no mutual responsibility you don't understand how you get there so you need to have the complete picture so without it of course we don't understand we don't understand that the people of Israel were the trash of the Nations. So of course it's missing and we don't understand how to reach mutual responsibility because we still don't understand we still don't have the transgressions you need to correct, so?

R. You're saying something.

S. Yes because here we read excerpts that talk about the Arvut the Mutual resonsibiltiy but what crime does this Love cover without knowing there are many confusions and thoughts. Well he was going up they were celebrating around the calf when he came down he broke the Tablets before their faces so then went back up. It's not just like that that you get there and that's it?

R. Right, We really read as if they were a good boys but not now of course not.

Reading Excerpt #19 (01:24:52) “Israel are responsible for one another, both on the positive side”

38. R. (01:26:09) Meaning that Arvut must be complete. Meaning if something will be lacking it will be felt in everyone and in each and everyone because Arvut, mutual guarantee, is where they all emerge as one vessel.

39. S. (01:26:39) How does the Creator check each of us about agreement, or commitment to mutual responsibility?

R. I don't know, ask for that scrutinization from the Creator and you will know.

S. I'm asking this because….

R. I understand why you're asking, but you won't get an answer for that from anyone only from within you.

40. S. (01:27:13) What qualities do we need in order to reach the degree of hearing?

R. The quality of Bina, the quality of Bina.

41. S. (01:28:05) Coming out of Egypt, crossing the desert and camping at the foot of Mount Sinai, does it mean that those that camped there eventually succeeded in awakening? The awakening from above where the creator gives them an awakening from above?

R. Of course they managed to somewhat implement it, where all the awakening came from above, but not that it's enough, but for the time being they did something.

S. He's asking: does the fact that there is an awakening from below what brought them and awakening from above?

R. No, that needs to be scrutinized.

42. S. (01:29:25) Can we have free choice only at the foot of the mountain, is it only when we are at the foot of the mountain that we have free choice?

R. In what? it is written that if you want to receive the Torah, yes. And if not this is the place of your burial. Maybe this is what he means. He's right about that.

43. S. (01:30:22) What can we do for the friends in order not to remain outside of the mutual responsibility?

R. We need to do this mutual guarantee between us, between the friends.Then to the expanding which we yearn for Him we try to perform this, we ask the Creator to give us the force of Arvut, mutual guarantee, then we well know what Arvut is and how it helps us enter the force of Arvut. Arvut is a force that connects all of us together to the form of Adam HaRishon. Clear? So let's hope that we will merit as fast as possible.

44. S. (01:31:42) It is written in excerpt 17, anyone wants to take upon himself the burden of Torah and Commandments has to be incorporated in Israel in great unity. What does it mean to be incorporated in the unity of Israel and the great unity?

R. That he takes upon himself the whole of Torah of Israel and the whole purpose of Israel, which is to unite all of humanity to the extent that is possible every given moment to one body and to raise them up to the Creator, that is called the role, that's the role of people of Israel to be the light to the nations.

45 . S. (01:32:25) The occasion at Mount Sinai sounds like something very big. Does the unity of Israel mean that only when all of Bnei Baruch are mutual responsibility between us at the foot of Mount Sinai or does it have to do only in the ten? Within the ten?

R. Even inside the ten, even inside the ten, but we don't know precisely those measures. They are yet to be clarified.

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