Morning Lesson January 31, 2022, Transcription

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

Part 1:

Faith Above Reason - Selected Excerpts from the Sources. #56

Lesson Preparation prior to the lesson.

Excerpt: "Through adhesion of friends they can obtain new qualities….

Lesson Preparation - Rav: It says you have made me. What does it mean you have me? It is that we connect between us as much as we can and of course we cannot truly connect but rather above our ego. This is why it is called you have made me. That we build Him as much as we build a mutual quality of bestowal between us by that we build the Creator. We make the Creator so that he will dwell among us. That is, the Creator in that same quality of mutual bestowal, the mutual connection that we build above our ego so that it will cover us with that quality of connection. That is the Creator. That is the Creator. Therefore the Creator is the quality of love, mutual connection, mutual bestowal that we are capable of building between us. From where? From the opposite form that the Creator awakens between us, the form of reception, the form of rejection, the form of our ego, and we specifically want to be the opposite of Him, we want to build the form of bestowal, connection, coming closer in spite of those sensations of rejection and distancing. This is how we build Him. It turns out that coming closer between us is the building of the Creator. Building that infrastructure from which He is revealed. This is all of our work. Therefore, all of that work, which is above our ego, what we call bestowal above reception, faith above reason. This actually is all of our work. This is why we need to pay attention more and more to how much we are engaging in it, we want that, until the Creator becomes revealed. Until He is revealed and seemingly, He is going towards us. That is it and He tells us, well come on come, come. I have been waiting for you for so long. This is what we have to discover. Good luck to you, Bnei Baruch.

Part 1:

Faith Above Reason - Selected Excerpts from the Sources. #56

1. Rav’s Introduction: The matter of above reason is to try to reach actions that are similar to the Creator. We cannot be like Him because He is in the quality of bestowing only. This is His quality, and we are in the quality of reception as he created us in order for us to be separate from him, created beings, and if we want to rise to his degree, in order to feel him, to understand him, to be in the same state as him, then we need to build the act of bestowing in us. Even though above our natural quality of reception. Of course these things do not occur by themselves but rather the Creator awakens in us a drive towards that, a disposition, a deficiency in all kinds of different forms to understand, and to feel, in each and every one in a certain form. The difference between man and the still, vegetative and animate is that man is not something that is separate from the still, vegetative, and animate, He is incorporates them on his corporeal, physical level and in that is not superior to the animate degree, he belongs to the animals. However, he has an added form that enables him to be on the degree of the Creator.

That ascent does not affect him in any changes on the degrees of the still, vegetative, and animate. He remains a human being like all human beings in this world, however what happens to him is that he acquires a new quality, the quality of bestowal. It is not the quality of bestowal as it exists on the animate level that we see also in animals, and also in the vegetative, in plants and even in the still. We do not understand it, but we can discover that there is some mission, mutual bestowal to each other even in the still, vegetative, and animate. However on the degree of Adam it is not on the degrees where a person behaves like the still, vegetative, and animate in his mutual bestowal, on the level of his ego, but rather above his ego. Here there is already a problem. Just to give to someone else just like that, we are capable of that. We just need to show ourselves to see how worthwhile that is. Then instead of receiving we can give, even though this giving is not really called giving, but rather a person sees some profit in it. A corporeal, internal or in a psychological gain, but just to give disconnected from himself that we do not understand. This is not ever felt in us.

Here we need to learn how do you do that because to disconnect from the level of the animate and reach the degree of speaking, the degree of Adam who is similar to the Creator, which is not simple. Bit by bit, through all kinds of actions, peripheral actions that we try to do by that we awaken the reforming light, and it works on us, and it does some work inside of us. We do not quite know what kinds of actions it performs. We are only the created beings so the actual actions of the Creator, we do not really understand them or feel them. We only get the consequences of his actions. This is why we are called created beings. So what do we need to see? To see the results that we suddenly understand a little bit more in actions of bestowal, and actions of connection. To see actions rising above our ordinary nature to some extent and in this way, we need to intend that we will feel it, that we will understand it, that we will carry out such actions.

Certainly, we are not capable of doing it on our own because we have no means. No forces with which to perform acts of bestowal but if we perform connections between us, even artificial ones, however nevertheless there is in them something in overcoming above our ego. If we turn to the Creator to take part with us and to perform acts of bestowal together with us, then it happens. Another effort and another effort, then it happens. This is what we need to carry out. Actually it is as if the problem is not so complicated. To try to perform acts of connection, acts of bestowal, and hope some upper force of love and bestowal and connection will take part together with us, and we will let us actually do it. However, because of our ego, our nature is the opposite of connection, and maybe it allows us to have some external connection but not an internal one. We can see how, inside, we are very much in contrast to that. We are the opposite of that. We need to try together to carry out such actions as much as possible, that are truer each time and to ask of the Creator that he will take part with us, and in that he will participate.

Let us hope that it will happen. However it is all done through two actions, our effort towards connection, in order to discover in the connection the essence of the connection which is the Creator and turning to the Creator to be revealed and to help us inside of our efforts so that ultimately we will discover ourselves as connected through this force called the Creator, that he will dwell among us. Let us advance according to our excerpts and we will understand better and better what we have ahead of us. All in all, this is the path, this is our work, and we need to reach the complete connection which is called the end of correction of the end of correction of the broken vessel of Adam HaRishon that we have before us as our place of work.

Excerpt 56: (09:12)

2. R. (09.58) Yes, that we need to accept this work as it says also, "as an ox to the burden and donkey to the load." Meaning without any calculations. This is what we have in order to rise from the degree of a beast to the degree of Adam, man. Therefore, we have to perform these actions of connection, actions of coming closer, and then according to our effort, as much as we will try to do that, we will see what we are lacking and then we turn to the Creator, and we ask.

Certainly, it is impossible to turn to him before we make efforts because this is not customary even in our world. To cry out and ask for something that is needless. If we truly want to connect as much as possible, as much as we can depict to ourselves. Then we need to try more and more and more and more. Where we see that we cannot, then we should establish ourselves in a prayer in a common request, a correct, strong one, as much as possible and turn to the Creator. Then certainly this deficiency will be received in the general vessel, and it will work against the entire shattering, and it will force the Creator to be revealed. This is a common force between us that is connecting us.

All in all, this is what we need to do in order to later on to start to actualize what it says in the "Preface to the Wisdom of Kabbalah'' and in "The Study of the Ten Sefirot, there is already talks about the actions, the operations of the will to receive that has over it over that will to receive a restriction so that one doesn't use the will to receive and above the restriction that it already has a Masach, a screen, so it can work with its will to receive in the opposite form. In order to bestow in order to connect with others. The degree of connection between the pieces of the will to receive trying to connect into one desire, that actually builds in us a Partzuf. This is how we advance towards a greater and greater Partzuf that will include with it that will include in it all of the created beings and all of the souls.

3. S. (13:12) In building this Partzuf does it happen precisely and faith above reason?

R. Sure, how else? You are not so aware yet how much this topic of faith above reason is the primary topic. The principle one. By you wanting to reach operations in faith above reason, you want to rule your will to receive which is the created being through the force of the Creator which is the force of Bina, faith and to build that broke broken the will to receive that was given to us in advance in order for us to connect out of it pieces that are connected, whole, and they will be called a Partzuf, Olam, world, reality. If we do not put them together then first of all we do not feel, we do not see, we do not identify the will to receive because we can detect it, identify it only on the condition that it resembles the Creator, that it becomes the created being. Otherwise spirituality cannot be detected, it is not felt.

S. This Partzuf, the contact with the Creator in this Partzuf, what does it depend on? The depth of the will to receive and above it, faith above reason?

R. Yes, precisely as much as we have a greater will to receive the Creator awakens it gradually because all in all through the upper light that shines upon us and out of that the will to receive awakens layer after layer so that we will be able to feel it and ask for corrections over it. Meaning that the upper light will come, and it will give us the possibility to work with these separate parts and connect them as one man with one heart in order to bestow.

S. Can you say what should be the delta, the gap between the will to receive and faith above reasons so the contact with the Creator will happen?

R. The minimal one, we, nevertheless, cannot measure it, cannot measure it. You are saying the following, I have a desire in this egoistic desire which I perceive reality. I need to connect the parts of this desire together in order to feel in this connected desire the higher reality. The force that is connecting those pieces, those separate pieces together, which is the Creator. I cannot tell you which one, which is because you do not have it. This is still called the Arvut, coarseness of the Shoresh (root) level, the root phase, minimal one, whatever is revealed in each and every one it is revealed according to his nature. I, according to my nature. cannot lift more than 5 kg, you, according to your nature, maybe can lift 50 kg. To each and every one is measured from above according to the reforming light in a personal unique manner. Individually this is how it happens.

4. S. (17:48) You explained to us that we have to make an effort. Our efforts should be towards connection explicitly towards connection. We, in our work, learn and are taught to exalt the friends and give gifts and ask the Creator to participate in this effort with us often, but I guess we're not doing it correctly because it's not, we don't feel that we are breaking through in the connection to feel connected as one man with one heart so where is our mistake? That we are not succeeding in connecting despite everything.

R. We want to connect however our desire is still inside of the will to receive. We want to connect in our will to receive and not above it. Not on a level where we will rise above our desires to receive and we will want to be in order to bestow mutually that I, at least to some extent, will want to think about the friends and not about myself. That I will think about the group, about the form in which we are all connected and none of us belongs to himself. The moment that we will start to think in this direction of our common point of connection we will start to move to come closer to that state then we will understand what it means to be on the degree of bestowal, above reception or in other words in faith above reason. Then we will succeed. It is happening, we are coming closer to that state however we still have to do a few additional operations. Mostly its inner persuasion of each one and all together this is what we have to do. There is already a little bit of that in each and everyone. However, it is still not working internally truly even to a small degree. It will happen, it will happen.

This is the hardest state because we are entering an action for the very first time, it is a breakthrough, this is why it is called crossing the barrier. Later on inside it will be easier and easier for us. It is already a matter of degrees, and we will understand and feel each time now we are advancing. Believe me that it is possible, and it is close, and we are going to do it. But do not jump above all of this but rather truly stand on that. That we need to connect between us internally. We have to be connected in such a connection so that we will feel that this connection is truly shared among us. This is what we need to attain, to want to move towards that, and then we will start to feel what the spiritual degree truly is. Out of the connection between us, even on the very first degree we will already have a certain perception, not attainment but you can call it as such attainment. What does spirituality mean? What does it mean to see spirituality in the light of bestowal and not in the light of reception? It is a great difference. It is like being born truly to a new world.

5. S. (22:13) From this excerpt it seems like in order to come to, above reason, Rabash places at the center of our practical work unequivocally this concept of faith in the sages?

R. Of course, how can we advance if we do not carry out what the sages say?

S. What is the relation between faith in the sages and faith above reason? What is the difference between them? Faith In the sages becomes above reason? How do they work together?

R. This is not a simple topic, thank you for asking. I need to choose for myself, a guide. Which is Baal HaSulam and Rabash. You can later add to them the ARI, Rashbi certainly, but what is closest to us those who help us in every step along the way, is Baal HaSulam and Rabash. They are actually two, which are one degree. Baal HaSulam is the GAR of the degree and Rabash is the ZAT of the degree, the top three and bottom seven. When Rabash is passing to us the words of Baal HaSulam and we trust them, we take that. Besides that there are other books that they recommend to us like Maor VaShemesh, light and sun, many books but nevertheless it is not worthwhile for us to bring ourselves into all kinds of other books because this will scatter our point of vision. It is better for us to be connected to a single source which is Baal HaSulam and Rabash and in that way we will advance.

S. I want to understand the relation between faith in the sages and faith above reason. How does one engender the other?

R. Faith in the sages is a part of faith above resume when I take the take the words of the sages I determined to myself those for me are my guides I grabbed hold of the grown up and I don't let go of him because I see that I am in an ocean of strangers all kinds of foreign forces and I might be mistaken and I might get lost and not attain the goal so I hold onto the hand of the grown up. I simply follow him just like a child or a baby follows the grown up. He does not know which way; he does not understand but he knows that if he is going to hold on to his hand that is how it should be naturally. This is how it is rooted in us. This is how we need to be. This is called faith in the stages. Just like how a little child follows the grown up so we have to follow what they wrote in their books. Even though we have things that we do not understand, and we have criticism out of our ego. This was how we should advance. The most important thing is patience, persistence on the path, because there are many states we do not understand. We are seemingly opposite of them. We do not want to accept them. We need to give time to each and everything to settle in. The most important thing is to stay connected tight only with those sources.

There are also such people who go to multiple places, multiple sources. Let us say, to study the wisdom of Kabbalah. I do not know, I never connect to listen or see what is being taught and in what form or how, in other places. I never read any books or anything from other sources, other places. I am only connected to my teachers, to Rabash, and through him to Baal HaSulam. It is enough for me that I spent twelve years next to Rabash, almost day and night. I do not think that there is anyone who can deny that from those times. This for me is the source. I am not going to replace that source and I drink from that well. Therefore this is what I recommend to everyone. You can go and choose and do whatever you want. God forbid, I am not forbidding it to anyone. However, ultimately, I recommend that you stop somewhere, choose someone, as it says there is many ways to get to the place. Stop and stay with someone and do not jump around, because this makes it very difficult for a person to reach his correction.

S. What characterizes correct faith in the sages and what does it mean to take upon yourself faith in the sages?

R. It is that I continued on the path with the same teacher, with the same books, with the same sources. Whatever may come, it comes to me from my ego, and I only want to correct it. Now you can say but from where do I know where I am? Maybe I am not in the right place, and I am holding on to it as it is the right place and I simply keep going. Here there is nothing you can do. If we continue on the path and we want to be in it with our heart with the internality of our heart, in spite of all of the obstacles, the difficulties, the confusions, then all in all the Creator corrects it. The Creator will correct it.

S. In order to adopt the perspective of the Creator to see reality through the mind of bestowal as we spoke yesterday at looking at reality through the perspective of the Creator, is it correct to exercise and to practice thinking how Rav would relate to it, how Rav would think?

R. How can you know?

S. I cannot know but maybe that is the meaning of faith above reason or faith in the sages. Should we practice it? Exercise it? Is this correct?

R. I will tell you that I rather arrived at Rabash in 1979. Since then, when I came to him, I received a certain number of lessons. Even in the very first lesson I remember that I received this feeling that I am touching the truth. That I was yearning for my whole life and now suddenly it opens up for me. It is not that I understood it, or I felt something but this precisely that point that I wanted to hear so much, that I wanted to feel. Since then I am in that same state, in the same state. I can only pass to you, my inspiration. Certainly, there were times of disregard, well almost I maybe cannot call it disregard but nevertheless, falls or descents of various kinds, but I did not personally discover any source in a place that can bring us to the truth. There are many ways. They speak about them a lot and Kabbalists do not disqualify even inside Kabbalah you have the Kabbalah or the Ari. There are many kinds of Kabbalah, and they all speak the same words but in different styles, different approaches.

Therefore, I think that for a modern person, men, and women, what Baal HaSulam and Rabash did, we have no replacement for that, no substitute, or as Baal HaSulam says that from the moment that we receive the revelation of the ARI, in the wisdom of Kabbalah and the servitude of the Creator through the Baal Shem Tov, then we have no other sources by which we can reach the Creator. The ARI and Baal Shem Tov in our time are Baal HaSulam and Rabash who are passing on to us the wisdom of Kabbalah that is from the ARI or Baal HaSulam who improved it and opened it up more and the servitude of the Baal Shem Tov through the Rabash. This is how we hold on and in truth you do not have other sources that are more stable or more established. I heard today that there are many others who write about The Zohar with all kinds of explanations, sweet interpretations, but I do not think that there is something to delve in or talk about.

S. We learn like Baal HaSulam says that in the last generation anyone can remain in his own religion. Yesterday we mentioned it. One of the essential things about any religion is that it has its own sages, in a person only believes in the sages of his own religion. How does that combine because in the end you have to have sages that say only they know how to lead the world?

R. You see, in spite of that, Baal HaSulam says that each one can remain in his religion.

S. Yes, so how does it work?

R. He writes in the end that that is how it will be. We need to see in all of the faiths and religions and all of these things, different styles of a person who is searching for the upper force. I am not talking about common people. The masses where mediums come, and they cry out and they perform certain rituals. Rather I am talking about people that each and everyone wants to do it in different forms. Just like we have a lot of differences in our characters in our perception and we still do not understand it, we do not know how to correctly arrange each and every person in a certain square or slot. For that we would need to see the entire soul of Adam HaRishon and where each and every one is and out of his personal and individual place, how did he receive from them, what does he add to them. We do not yet know how to do that. We will know that only at the end of correction, so each and every one has his own path.

Our general path is how to connect all of us together. This is what the wisdom of Kabbalah speaks about and therefore it is at the foundation of all of these approaches to the Creator. All in all, this is what we see from reality. This is the foundation for everyone, for everything. As much as I talk, while not a lot, but still here and there, with people who understand religions, I even traveled to Europe, to England, to the United States. I am not even talking about India and all of those things, no. In our time certainly there is not anyone who can explain how we approach the connection with the upper force in a way that is clearer, more scrutinize, more practical for each and every one, and everyone together, above all the differences between us, the corporeal differences, like the wisdom of Kabbalah. Especially that work studying right now. This is the center of wisdom. How to rise to the degree of faith above reason, how to acquire the force of bestowing.

6. S. (38:49) In our ten we read the articles of Rabash every evening, paragraph after paragraph and we see that this is something very relevant, very practical, we feel it, that it is the right timing, it is very strong. We do not try to dissect it and explain it and we are afraid of that and there's not enough time but there's truly great inspiration and it passes quickly, and something remains, so how can we reinforce this impression or is it true that it passes by and disappears?

R. First of all the fact that it leaves is very good, if it stayed it would not be good. We are going through states at a higher frequency, it is a good sign, it is a sign of progress. So every state according to spirituality, does not have more than being there for a minute a second and it disappears, and you have to work again, again and again. So we constantly have to shift to higher and higher frequencies and all the states, and you have to get used to it. This is how you come to a state where you constantly connect until you are connected completely. It is all the corrections you will be corrected completely. In a corrected vessel. Until then, every time you will fall and rise, fall, and rise and that is a sign of making progress.

7. S. (40:43) Are the concerns of a person and the actions that he does in relation to what is happening in the world or in Israel, in different areas, politics, economy, as it says I dwell among my own people, does that harm his spiritual path? Sometimes it feels as though we need to engage in the study of the Torah and any other time that you waste on anything else, it is like it is a hindrance? What do you think?

R. Bit by bit, according to our advancement in spirituality we will be able to feel if we should remain in corporeality in this manner or that manner. So let us leave it, the important thing for us is to be in the morning lesson, during the day to connect to one another, to read something several times from the sources we choose, and that is how we will advance. Whatever happens around is all, it will go according to how we advance. We will advance and the world will advance, do not worry about it.

S. So it does not hinder it because this world exists even if it is spiritual or not real?

R. Nothing hinders the other. We just need to simply keep going on our path.

S. I have been on this path even longer than you, relatively since 2007. I have been even more years than you are now. I split my time and do things that are also happening in the world. I am interested, I get upset, I try to do things in order to and so on.

Excerpt from Last Generation (46:54)

8. R. (47:38) Religion, so this is what he calls religion.

Reader continues: “but besides that everyone can follow his own religion…”.

9. R. (47:54) Yes, because they really do not belong, it is a kind of thing you received from generation to generation, which is the way, it was customary and that is it. So when they came, they came from the past. Even to bow before something gradually those things where canceled we see it from history.

Baal HaSulam Letter 38 (48:29)

10. R. (48:59) But still many people went for it, and we see it today as well, some people beat themselves up or fast or torment themselves in all kinds of ways, it was customary because they thought that by this, and you can't deny that by this too we can deal with our ego.

Reader continues: (49:26) “But since we have been rewarded with the teachings…”

11. R. (49:40) Yes, we do not need torments and all kinds of physical afflictions, but only the reforming light through our study, through the connection between us, this will tend to us, take care of us. But still there are all kinds of forms we just need to understand that they came to us from past generations, because in the end the wisdom of Kabbalah does not have that many years six thousand years even less from Adam HaRishon and some even go back earlier.

12. S. (50:30) How do we make the right distinction and scrutiny between faith above reason and rituals, I guess religious rituals?

R. It is very difficult. First of all we need to understand that first of all, first there was the wisdom of Kabbalists and then because they engaged in it, they engaged in a way that everyone could connect and enter faith above reason, they started doing all kinds of exercises, practices, actions, or activities from which religions came. What we need to do is follow the teaching and the reforming light that we can draw through the study, and the participation in the group. According to what Baal HaSulam writes to us in the study and according to what Rabash tells us about the group. We do not need anything else. But back in the days and even before, there were all kinds of interpretations and changes and who knows, look how many schools came out from the Baal Shem Tov.

13. S. (52:14) Regarding the books of reading the books of others instead of Rabash and Baal HaSulam, is it good to read from those they respected?

R. The truth is you can read it, of course. Those authors are Holy, they were all in pure bestowal Maor VaShemesh, VaShemesh, Yosher Divrei Emet, names of books. I do not want to really elaborate on these sources because we do not have much of an interest in that. If we delve into what Rabash and Baal HaSulam write for us it is absolutely enough and sufficient for us to cover all of the basics we need in order to rise to correction. So it is not worthwhile, and although, about Maor VaShemesh and Baal HaSulam had the highest respect for this book. There are many books, Noam Elimelech, but I do not think we should. We are on the path in times that are advancing us too much so we should advance together with the time.

14. S. (54:00) In which egoistic desires of the friends can we use in order to add the common prayer to the ten?

R. We need to take all the desires in all of the people in the group, the bad ones, the good ones. Let us say I have ten friends in the group, all ten with all their desires, thoughts, and everything they have, I do not distinguish and scrutinize anything and anyone. I want all of us with everything that is in us, to ascend to a degree where the upper light dresses in us. The Creator will fill us with his light, with his power of bestowal and will give us the ability only through the power of mutual bestowal to connect between us and in this way come to a state where all of us are incorporated in him and are devoted to him. This is all we want, and I do not care about anything else. The goal basically sanctifies the means.

15. S. (55:22) How do we reach the softening of the hearts right now in this lesson?

R. Through prayer each and every day through our prayer during the study. Rabash and Baal HaSulam also write that the prayer is mainly through the study, then we raise our request, this is what helps.

16. S. (55:55) In faith above reason, still how do we relate to disruptions that we get on the path?

R. I do not understand why faith above reason arouses criticism. What criticism? Criticism in order to polish and hone faith above reason, to make it more concise or clearer but what could be more than that? We need to constantly wash ourselves up with these terms, with faith above reason, until it permeates us and gives us some sort of impression. That it is Bina, the power of bestowing that is above the force of reception, and we want to begin to receive some sort of connection to Bina, to bestow. Not remain connected only to the force of Malchut, the force of reception, the force of reason, but rather the force above reason so as to have those two discernments. Then we will be able to distinguish between them and build our reality between the two of them. When we rise, we rise to faith above reason, and then by this we cause our reason to grow as well until when? Until it rises to Bina then we have to raise Bina even higher and then Malchut even rises more, and in this way precisely through reason we rise to faith above reason every time. By the force of reception growing in us we rise into the force of bestowal.

S. Can we explain it by saying criticism is the left line and faith is the right line? So that the left line elevates the right line.

R. Have it this way but I still do not recommend that you build systems of your own, it will confuse you, take something from below what is written.

17. S. (58:48) What are the evil desires of the friends?

R. Evil bad? I have no idea; all desires are bad before they are corrected and what seems today is good will seem tomorrow is bad. Depends how we see it, how we understand it.

18. S. (59:30) Should we accompany the scent above reason with rejection and lack of desire in order to move to a place where a different force is now controlling me?

R. We need to scrutinize it.

19. S. (59:54) When we receive faith in the sages, immediately we take huge responsibility over everything and everyone, what helps you take on a huge responsibility for the advancement?

R. What helped me?

S. What helps you take responsibility for the whole world, to take on the Sages, what helps you take on responsibility for everyone?

R. Only that I am connected to the Creator, and I can bring others to him. This is why I am here; I am just a point of connection.

20. S. (01:01:24) Is external unity within the will to receive, does it delay, or does it help the internal unity which is above the will to receive?

R. An external unity over internal unity, I do not really understand it. Of course the external unity helps if it works in the same direction, if there's a group that wants to achieve life's purpose and that's why they connect more internally, in order to discover the spiritual real purpose of life, and it is possible only by connecting among us and out of the connection among us we begin to attain the one force. So we become as one and to that extent we will discover the one force which is the Creator because the Creator is one for everyone. So the more we connect, the more we can discover the form of unification, what it means that there is None Else Besides Him, that he is one and his name one, to be one, the concept of one and then we discover it. But we discover it out of the connection between us and precisely by being so different, yet wanting to be connected, we discover the unity, the connection on top of the separation, the remoteness.

21. S. (01:03:15) The more the faith in the sages grows do we get better insights?

R. Of course then we know Kabbalists better and what they went through and what they discovered. All in all we follow them and discover what they discovered, yes. It is on the same path. So much so that we begin to know and to feel the Kabbalists, each of them, what he had in all of the states we go through. That too.

22. S. (01:04:09) How does the connection in the ten help us understand what is good and what is bad?

R. Connection in the ten is called good and remoteness and disconnection from each other in the ten is called bad. Only between connection and disconnection between good and bad do we discover reality, as it is written, ‘you will be as God knowing good and bad’. Because only between the two of them, connection, and disconnection, can we feel reality and this reality is the Creator.

23. S. (01:05:03) How is it possible to understand that we are already connected, and the joy comes out of connection and not from the ego?

R. We need to come to a state where on top of our connection the reforming light comes down on our connection, the upper light, and it fills us at least to some extent and then we will appreciate the connection. But we will have to work to receive this connection and the light that is revealed in it only in order to advance, to be sanctified through it, to be even more bestowing and God forbid, to take it for our own pleasure for our additional corrections here, that we will have to learn.

S. How do we check that?

R. We will get to it, they want to jump to that already, first we should want to come to connection and reveal the sweetness that exists in connection.

24. S. (01:06:18) What can give us a point that we can lean on in the work of bestowal if we feel that there is no wholeness in that work?

R. In the work of bestowal, we have wholeness except we cannot recognize it. This is why we need to be in two states. One state is when I make bestowal, I do it. At the same time I am not enjoying the connection in the bestowal, this is how we advance, and we will have one opposite the other. The most important is to constantly renew the states.

25. S. (01:07:17) He is one and his name is one, what is that unity?

R. He is one and his name one, it means we have a vessel which is called he and the light in it is his name and a light is revealed according to the qualities of the vessels, the attributes of the vessels.

Excerpt 57 (01:07:53) Twice

26. R. (01:09:54) By feeling how much we are in vessels of reception for lack of choice, we rise to faith above reason, this is how we advance through in steps, the left side, and the right side.

Reads Excerpt 57 again

27. R. (01:12:04) It is not simple; what is written here. I do not think we will have any questions about it, we will try to understand it during the day maybe and tomorrow you will ask.

Excerpt 58 (01:12:36)

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Новая жизнь 815 - От полной отчуждённости к любви

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