Morning Lesson December 13, 2023

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

Part 1:

Rabash. Article No. 12, 1991. These Candles Are Sacred

Reading Article: (00:38) “Baal HaSulam said about what is written…”

1. S. (29:53) It says here that the greatness of a person is that he's rewarded with a sense of the greatness of the Creator and specifically by a person annulling himself, meaning annulling his reason, and then he can be rewarded with the greatness of the Creator called the act of Kedusha. Can you please open it up a little bit because the feeling is a lot stronger than the understanding?

R. Again.

S. The greatness of a person is that he is rewarded with a feeling of the greatness of the Creator specifically by a person lowering himself, meaning lowering his reason. He can be rewarded with the greatness of the Creator which is called the act of the reason of Kedusha.

R. Yes, so it's not understood here?

S. The feeling here is a lot stronger than the understanding. Here he uses Daat of Kedusha, reason of Kedusha, not above reason. How can we for example lower the reason itself?

R. We lower ourselves in relation to the Creator because He is One, Unique, Unified, good, and benevolent and He has no other intentions other than raising us through exercises to Him.

S. On the other hand, he says that we need to be with gladness in this process, can we hold these two things in parallel?

R. Yes. Yes, certainly.  If you know why you go through all the things then you need to be happy. It all depends on faith.

S. How can we strengthen each other in faith?

R. That we show how much we are happy and confident in that we are going on the path.

2. S. (32:19) How in a state that you feel the greatness of the Creator, how can you still find deficiencies or find above reason?

R. That you feel the greatness of the Creator you cannot seek deficiencies because you are in the recognition of the greatness of the Creator.

S. If it's from my ego some illusion that I'm going with, not necessarily the greatness of the Creator but I come with the desire to the lessons.

R. Then you have time to pray. You have an opportunity now to pray to the Creator to give you the force of bestowal, faith, adhesion, yes.

S. Do I need to reject this feeling?

R. Try, yes, that's a place for scrutinies.

3. S. (33:22) He writes regarding Hanukkah, we know it's a state, he says that the fact that we're given freedom, he's talking about the warriors of the Creator he says that it's in order to rest, to renew their forces, to be able to fight the enemy?

R. Yes, meaning it's not the end of the path it's the middle of the war. In the middle of the war, they need to rest, they need to gather strength, and forces, as a pause and then they can continue.

S. On the path can each and every one of us, can he do something like this, say I am now moving away from the Ten, I need to get strength and?

R. Why is rest this distance in the Ten?

S. What is rest? Sometimes a friend says I need some time, I need some rest, so what is rest in the path? How do we do it?

R. Rest on the path is that I do not activate forces to come closer to the Creator, I struggle with the forces that He positions between me and Him, but we go out to rest, meaning that we do not lose the connection between us and we don't go backward but we do want only to stop the war, because we receive that as a command this momentary pause.

S. Are there states where you are sometimes in the position that you have the strength to awaken the Ten and sometimes you're in a state where you feel now is the time that I'm more passive? Is that closer to what you said maybe?

R. Could be. I can't say that's how it is. Sometimes I say that I'm passive but that is actually a state of overcoming. It doesn’t say much.

S. Now at the end of the article he concludes, and he says that he would want the Creator to give him gladness in the work of above reason. that it will be important to him as if he already has reason?

R. Yes.

S. I want to touch upon a point, how can a person looking for advice, you know joy, it attracts a person if there's joy then a person is attracted to it naturally.

R. Yes.

S. How can we create joy? In the morning lesson I know there are friends who are having a hard time coming to the lesson and today there'll be a Ten’s gathering and they'll come because there's joy, so I want to ask what is the advice to form in the morning lesson even greater joy?

R. Each time we connect between us we progress another step forward especially when we add to that our own strength, our own desire, our own forces, our own urgency, which is against the will to receive, against the body’s inclination. However, if we are capable of giving an example to each other in coming closer to each other and in coming closer to the Creator then we move forward and succeed. That is called the war.

S. We can form in the morning lesson between us a feeling that will also attract the will to receive?

R. Why not?

S. How can we do it? How will a person be attracted to feel that here he receives something? Also, in the will to receive for himself. Like I said, when he comes to attend a gathering there's food, and there's an atmosphere, how can we create his attraction in the morning lesson?

R. Why now when we're all seated together, we would not want to reveal between us some pleasant warm atmosphere where we can, in that atmosphere, aspire, draw forces, warmth, confidence, closeness to the Creator, it all exists, it all just depends on the extent to which we wish to reveal that. It all depends on our desire. The Creator’s ready, He gives an opportunity.

S. I have to take what you said and pass it on to friends who are having a hard time to feel what you're saying. There are friends that are sitting here and feel it, exactly this strength, this work that we’re doing, this mutual work, how to pass it on to friends who are having difficulty in feeling this?

R. We need to think the day before that, tomorrow, or this evening, or tomorrow morning, I will again connect with the friends and I will embrace them, hold them, and they will hold me, and we together in such connection will progress, move forward. That is our entire strength. Our strength is in unity. There's nothing other than that. As much as we come closer together, by that, we can penetrate through the evil inclination and head to the good inclination. That is the entire war.

S. I feel that what you said is a force that will help, that's what I felt.

R. Let's hope, but we need to search, we need to constantly search for where that is in us, how that exists in us, and how we can join and battle. The main thing is connection. 

4. S. (41:50) He says here that while he's being rewarded to come closer from the Creator he should now say that it's worthwhile working the work of holiness because now he feels taste in the work, but instead, he should say, and now I see that it's worthwhile to work above reason because by wanting to go above reason the Creator gives me some coming closer to Him?

R. Yes.

S. That's a very subtle discernment. A person is brought closer, he feels joy from it and then he somehow needs to get some strength to not say, I enjoy it, ah it’s good, but to say now I see it just as a sign.

R. Yes.

S. Where does that strength come from?

R. He wants to move aside all of these forces that he has in order to go into battle; he wants to battle not with those forces but with forces that he receives from the Creator because all in all, where did he get the forces from now that he has the desire to move forward? From himself, and now he needs to request those forces from the Creator.  

S. We have this nature of enjoying or lack of enjoyment.

R. Yes.

S. By it there should be a system that will enable him to receive or not to receive and what can he do with it now? He needs to be stronger than this mechanism of “there is joy.”

R. Yes, the greatness of the goal needs to be stronger than the greatness of pleasure.

S. That's what we need to have in the Ten constantly.

R. In the Ten but at least the person needs to build that.

S. How do we build this thing together to constantly have a mechanism?

R. We hold it between us so that it will pass from one person to another and that it will live in the whole group. 

5. S. (44:36) In spirituality there isn't partial because it doesn't come in parts, so what does it mean that a person finds a little of the greatness of the Creator?

R. As much as he's capable of revealing.

S. To the extent that he's not capable, the person who studies has the atmosphere, he annuls like a candle to a flame, he's constantly in it, so what does it mean to get a little bit of the greatness of the Creator?

R. That as much as he reveals the recognition and feeling of the greatness of the Creator, that is a little, but that little gives him the forces to make a few steps forward.

S. Is it possible that it comes gradually until he feels the full greatness of the Creator?

R. Yes, that's for sure it's a goal.

S. How does it come? What, from attainment or from what? How does it come slightly?

R. In portions, small portions, again, and again and again.

S. That's how it is until it's fulfilled until it's filled?

R. That's how they reveal it to him from above, yes, that determines his degree, his Kelim, his vessels, to the extent to which he can hold himself in faith above reason, in bestowal.

6. S. (46:22) The faith above reason he receives from the Creator? I don't build it myself?

R. It's a spiritual force that he receives from above, yes.

S. In other words, it doesn't matter that I feel the greatness of the Creator, the Creator gives me above reason and then I feel the greatness of the Creator.

R. Yes, certainly. The Creator gives everything. 

7. S. (46:49) It’s unclear if this matter of Hanukkah and Purim, we need to go through all the vessels that there are?

R. No, we first need to organize the vessels of bestowal, and afterward the vessels of reception; and then an ascent to Bina, and then an ascent of Hochma.

S. And what vessels are all the vessels that can be received in the work?

R. Yes, all the vessels that need to be sanctified, become corrected in order to bestow in order to bestow, that is Hanukkah, and then in order to receive in order to bestow, which is Purim.

S. How do you come to work in order to bestow, in order to bestow upon all the vessels, how do you reach that?

R. That's how it reveals to a person, and he needs to work on that.

S. It's felt that in the work in the Ten, we discover part of the vessels, at least part of the vessel then upon them we try to work in bestowing in order to bestow.

R. Okay?

S. What happens with the rest of the vessels that haven't yet been discovered, they all first need to be corrected to bestow in order to bestow?

R. I don't know, all I know is what reveals, reveals and we correct that, and we use that correctly.

S. Can there be such a vessel in the work that that to work with it in order to bestow or does that not exist?

R. No, to leave to the other side?

S. Yes.

R. How could that be?

S. So again, are we going to need to go through all of the vessels that can be revealed and correct them all to bestow in order to bestow?

R. We need to reveal all the possible vessels and correct them in the work of bestowing in order to bestow?

S. So, is it possible that we correct part of the vessels actively and the rest we already have the strength?

R. Whatever surfaces we reveal, we correct.

S. And as long as we don't reveal all of the vessels, we won't be able to correct them to receive in order to bestow?

R. Receiving in order to bestow is already Purim.

S. That's what I'm asking, as long as all of the vessels that can be revealed have not being revealed, we won't be able to advance to Purim?

R. No, we cannot see all the vessels, only a part of them, and in that part where we can receive them for correction of bestowing in order to bestow.

S. So again, what happens during the work of the vessels, what will happen to the vessels that can't be revealed?

R. They await their correction because we still don't know how to correct them because we still have not corrected the correction of Hanukkah. We haven't finished bestowal in order to bestow, so how can we leap over to reception in order to bestow?

S. So what does it mean to end with it bestowing in order to bestow, is that in the desire is there a part that all needs to be corrected?

R. I don't know, I'm saying that on purpose, I don't know, it's not your deal, you deal with correcting bestow in order to bestow, to deal with the forces of bestowal, that is all. And whatever happens afterward, we'll work with that, and we'll know. Stage after stage, we don't come to Purim before finishing Hanukkah. 

8. S. (51:14) Why do we actually need to have these parking in the work?

R. Because these are corrections of different vessels, bestowing in order to bestow, the light of correction is different, the actions themselves are different. And when we complete them, then we enter into the vessels of Purim, and there, it is a lot more difficult and serious.

S. So Hanukkah is actually, so what, until Purim, we're in Hanukkah?

R. Yes, we correct the vessels that are bestowing in order to bestow.

S.  We climb and climb and reach some kind of plane where there's a basis, a base.

R. We’ll see.

S. I'm trying to understand is it attached or is it a state where we need to?

R. We need to actively work in bestowing in order to bestow, to help everyone, all of our friends in the connection of bestowing in order to bestow.

S. Not to be confused by the word, parking, then?

R. No, it's not a parking, it's called that way, but.

S. It’s changing of states really?

R. Yes.

9. S. (52:50) He gives an example here of a group of warriors, he uses parking to gain strength; so, what is it for us, this parking that we stop and accumulate strength? What strength do we accumulate?

R. We receive forces of bestowal so that we can bestow to each other, influence each other, and help each other so that we can all be bestowers. And by doing so we can understand the actions of the Creator that are called Hanukkah, or parking.

S. What is the action that we have done for this break, for this parking that we get strength from it? He gives an example of parking which is like a break in which we accumulate strength, so for us what is this strength, what do we do?

R. Bestowing to each other, influencing each other; we look at everyone, we see who doesn't have that force and all the vessels that they should have for Hanukkah, and we ignite each one.

S. We need to understand that the example is like a battle and then there’s now a break, a parking, and now we accumulate strength?

R. It's not really a stop or pause, a parking, like some healing station, we just don't battle with the forces of reception but only with the forces of bestowal. We want to draw the reforming light; we want to become filled with the light of bestowal.

S. Is there a different focus when you say that we don't use the vessels of reception, so we use?

R. It's only called that way, that we don't use it, we don't have anything other than the vessels of reception, all of our vessels are vessels of reception. However, we use them in such a way, how can I put it, where we bestow in them to the others.

S. What needs to change in our sensation if we want to correctly use Hanukkah?

R. That everyone will light the candles of Hanukkah.

S. I apologize, it’s not something I understand in my emotion, in my feelings.

R. We want to show everyone that the light of Hanukkah is capable of elevating humanity to mutual bestowal and love; it’s still not love but towards that.

S. That sounds more towards the outside, but in the relationships between us in the Ten?

R. In the Ten, we need to be in bestowing in order to bestow, in bestowal, in common, mutual bestowal.

10. S. (56:21) He writes here that, when a person is rewarded with the greatness of the Creator, a person doesn't know why the Creator helped him more than other people?

R. Yes.

S. Where does such a discernment need to lead us towards?

R. In which, in each and everyone as much as he is rewarded, he, very much, is grateful to the Creator for bringing him closer.

S. He continues here and he says, if I were to give it to other people they would probably work better?

R. That feeling always is there, that feelings always there. 

11. S. (57:10) In this work of “each shall help his friend,” we had this scrutiny, around a month or so ago, that a group from the world Kli asked to connect constantly to two actions throughout the month. And we discussed that in the Ten, heavily, and we said that we never heard such advice from you in terms of an exercise. Maybe one time it's okay because of something different because, in any case, we have this inner work in the Ten and then when we get this additional force from the outside, there's this different work. Is this correct or incorrect in terms of an exercise? I will say the exercise that they recommended: they said to do two actions together, like a meal or a morning lesson or zooms, twice a week, we'll do that constantly together for the month.

R. I can't say, I've never done this; Rabash never said to do this, so I don't know, I don't know. What didn't go through me in a lively way, I can't say, but it's interesting. We don't have Rabash, we need maybe to start to pray a lot in order to understand what it's about. But why am I saying this carefully because there were such recommendations in connection that Rabash said, no, not to do. I even now don't want to talk about them, maybe we will talk, there is still time. 

12. S. (59:25) If I wrote it down correctly, you said that we need to help everyone reach bestowal in order to bestow.

R. Everyone in the group, or in general?

S. I thought you meant the Ten, but I don't know, that is why I'm asking.

R. Yes.

S. How do we do that?

R. Example, and support.

S. What example can help everyone reach bestowal in order to bestow?

R. When you show your friends how you are exerting, how you are trying to be more open to the group, more helping, more prepared for it.

S. What does it mean, support?

R. Support means that we are helping with this, with the example, with the action.

S. You just said example and support.

R. Yes.

S. So I understand the explanation about the example, but what does it mean to support the friend to reach bestowal in order to bestow?

R. Awaken him, a little bit, and push him in the right direction.

S. In what way because it sounds like you touch him on something very internal?

R. No, I don't touch internality, touch externality, show him how you want to help the others, that he will see it.

S. It turns out that our entire work is to give examples of bestowal?

R. Yes.

13. S. (01:01:33) Do we need to demand that from the friends, to bestow, meaning part of our work in the Ten is as people come to the morning lessons, and to actions, can we demand of them to bestow or at least try to bestow?

R. Yes, yes in the group you can talk about it, the fact that we need, with all of our strength, to participate in connection, yes.

S. Is that a new stage in our work where we come to the friends in a little bit of a demand?

R. No, but if you give him an example, it is not a demand, so that is how it is done.

S. Okay, so remaining with what you said to the previous friend, you just keep giving examples, you don't come to a friend and say, here are four actions of bestowal that we want you to do today?

R. No, no, no, you cannot even demand anything in, for bestowal, only an example.

14. S. (01:02:53) I wanted to ask about the connection between the greatness of the Creator and faith above reason.

R. According to the greatness to recognition of the greatness of the Creator, a person can go above reason.

S. What is the difference between them, what is the greatness of the Creator for a person, and what is faith above reason for a person?

R. Greatness of the Creator, a person feels that the Creator is great and that He governs everything, he himself included. And from that he has internal strength to connect to the others and to do the commandments of the Creator.

S. What does this addition of faith of above reason, what does it give?

R. Even if he doesn't feel the dominance of the Creator, he can bring himself through connection with the friends to a state that this force will help him and give him the possibility to be above the forces of reception.

S. Faith above reason is a Kli, it's a state, what is it exactly?

R.  It is a degree of Bina, faith above reason, meaning the quality of bestowal above the force of reception.

S. Why is the greatest of the Creator insufficient, why does a person need the greatness of the Creator to rise above the forces of reception?

R. First of all, he doesn't receive the greatness of the Creator at that point; but the greatness of the group, of the friends, that is closer to Him.

S. Why is it insufficient for there to be the greatness of the group, the greatness of the friends, why is that not enough, why do I need to attain a Kli of faith above reason?

R. I don't really have words, the reason is the person's reason that he lives according to, that's his anchor, and he goes here above his reason. Meaning that he has forces through which he can come to a state that even if it is not realistic, then he's still uses it. Suddenly, I can't find the words.

S. What do you need to yearn for, that you will have the greatness of the friends or that you'll attain faith above reason, what do you need to yearn for?

R. Faith above reason, that is actually the true degree of faith.

S. What are the conditions that give a person faith above reason?

R. As soon as we connect with the friends between us, I through them, can receive strength of bestowal. And to start feeling what the force of bestowal that it's above the force of reception.

15. S. (01:07:23) It is written that in terms of work, all of the people in this world are messengers of the Creator, and an angel is called a messenger, therefore we first need to rise to the level of work where we feel a little bit of closeness to the Creator and afterward there can be descents. So wicked who have no ascents also do not have descents and what do they rise, it is since the evil inclination disturbs them from rising, therefore they remain in the evil inclination, which is as much as a hair's breadth. What does it mean as a hair's breadth?

R. The evil inclination itself is actually very weak and very thin, that when he faces a person, a person doesn't know, a person is afraid to rise above it.

16. S. (01:08:24) In relation to the excerpt, a person doesn't see his evil but only the amount of good in him, as much as the good and evil are balanced. So they ask, why is it, what does it mean that the moment the person feels evil in him, he doesn't feel the good in him to the same extent?

R. He needs to ask, to demand, to attain; the evil inclination is always first.

17. S. (01:08:52) What is so special about the righteous that lets them battle against the evil inclination?

R. That they were rewarded with having a good inclination through which they can combat the evil inclination.

S. Meaning, the righteous feel the good inclination before the good inclination?

R. Yes, not that they just feel that they deserve it, but they are attracted to work with the evil inclination and transform it to a good inclination.

S. Meaning their motivating forces the good inclination?

R. Yes.

18. S. (01:09:39) It is written in the article that the greatness of the Creator that a person is rewarded with, to that extent, he sees his loneliness. What does it mean that to that extent he sees his lowliness?

R. He sees how he is in order to receive; he sees how the Creator is in order to bestow.

19. S. (01:10:03) It is also written that, in the place of the Creator's greatness, you find His humbleness, what does that mean?

R. That the Creator, that He is great because he is humble.

20. S. (01:10:22) What is spiritual humbleness, and how does it become expressed in the Ten?

R. That each one wants to reach a state that he is annulled toward the friends and that he helps them as much as possible.

21. S. (01:10:43) It's a state of Hanukkah a personal state or can it be of the whole Ten?

R. It can be of all the Ten, all of the nation, all of the world.

22. S. (01:11:05) We speak a lot about, that what works, in the end, is a personal example; according to what I see in the Ten and what I know, whoever is on this path and is constant in it, he always has overcoming, he always needs to overcome all sorts of states, each and every one has to do that, it doesn't matter how it appears on the outside. The question is how can I see that personal example in each friend who succeeds to overcome, even though you don't really succeed in seeing that, although you do know that he does do that? So how can you receive that example from the friend?

R. Look at them a little more to the inside and you'll see what are the forces that activate the friends. And you'll see how each one, why he came, why he studied, why he wants to advance, why he helps and so on. And then, you'll see that each one has a force of bestowal, and although these forces are small, that in connecting them together they can come to something.

S. I paid attention that in the personal example, that of a friend, let’s say he needs to come to the lesson but before that, he says he’s tired, he didn’t sleep enough. And then he exposes himself and then he does that act of overcoming and you see that gives a lot of strength, that example. The question is what is the responsibility of ours in that I give, let's say, I want to give an example, a personal example. What is my responsibility, should I make it more prominent, should I let the friends see that I really did overcoming?

R. Yes, you need to show that to the friends, and that isn't called, even considered that you are being prideful, but that you want to attract them forward, to push them.

S. A personal example, it is not in this concealment, they do need to see what I did?

R. Yes, if there's a place for this, then there is a place for it.

S. What is the responsibility of the friends who see the example of another, what is their responsibility towards that?

R. I didn't understand.

S. I now see a friend who gives a personal example, somewhat, so now what is his responsibility to show that?

R. Yes, according to the situation, I can't say you should respond like this or like that, it is according to the state. You already understand how to encourage him, how to thank him, and how to take his example and turn it into something that will be accepted in society.

S. To use that?

R. Yes. 

23. S. (01:14:21) It is written that the answer is that they do not show a person as evil but only according to the amount of good that is in him so that good and evil are balanced. Usually, we say that a person is given to feel his evil, are there times when they can also feel the good, and if so how is that?

R. Yes, yes, we'll see, we will see, and we will live through it and we will feel it this and that.

24. S. (01:15:14) It is not clear the relation between the greatness of the Creator and the feeling of the greatness of the Creator.

R. Elaborate a little bit.

S. If I understand correctly, our work is to work in faith above reason, pray to One, Unique, Unified in all the states. And when a person works in such a way, he all of a sudden, suddenly merits the Creator bringing him closer and feels the greatness of the Creator, some taste?

R. Yes?

S. So what is not clear is the goal, is the goal to yearn for faith or for the reality of the Creator; we learn both Rabash and Baal HaSulam write a lot about the whole thing is to come to the greatness of Creator. And all that we are missing is to feel the greatest of the Creator, to begin to feel in our vessels, all of my bones should announce it. So it is not clear what does it mean to constantly be above this, how does a person differentiate himself from the feeling of the closeness of the Creator as a basis and rises above us in faith? 

 R. Yes, it’s our states and actions for which, I don't know if I can find words. Above all the forms in which the Creator is revealed to us. We see how in every state and all over the world, He is the One ruling and acting, and we need to be mostly in love towards Him.

S. When a person feels a little bit, a little bit of that reward that the Creator’s bringing him closer, what does he do with that moment to not take that taste as a foundation, so faith would be the base?

R. He needs to try to disclose to the Creator that he desires to be in adhesion, in bestowal to the Creator, and he doesn't want to receive anything other than the forces of bestowal.

S. Let me ask from a different angle, what are vessels of bestowal, what are they exactly, vessels of bestowal?

R. Vessels of bestowal are my actions through actions through which I give contentment to the Creator.

S. So if we look for a moment from the direction of the system, is there such a thing as a vessel that doesn't have inner, internal, there's no such thing according to what we learn right there has to be a feeling somewhat within the Partzuf, within the Guf?

R. Yes, let us say?

S. So, what does it mean vessels of bestowal, that he doesn't receive anything, must he feel something?

R. It doesn't bestow to the Creator by receiving from the Creator, but for the time being, he just wants to resemble the Creator.

S. So what does he do with this whole feeling of the flavor that he receives from this work, how does he associate with it, attribute to it, not at his own expense?

R. Vessels of bestowal, meaning I cannot receive from the Creator, and through my flavors, through my own fulfillment, pass reaction to Him, but rather only by identifying with Him. 

25. S. (01:20:07) Is it possible to continue this scrutiny of Hanukkah and Purim, to maybe make towards the allegory of the host and the guest that are sitting at the table? What is it there in Hanukkah, it is already on the table, right? Does he not touch what is on the table during Hanukkah? 

R. No, he doesn't have the intention to receive in order to bestow, only to bestow in order to bestow. Hanukkah is Bina, bestowal in order to bestow.

S. In bestow in order to bestow, he sits at the table, and begins to identify the intention of the Creator, that He wants, because the creature is sitting already and wants to bestow?

R. Yes, but he cannot bestow by receiving.

S. He can't, but he starts to identify the love of the Creator towards him, somewhat, that the Creator wants to benefit him?

R. Yes?

S. And then what does he do, does he do some kind of recalculation of what is sitting there, why is sitting there, and how he is doing it? He’s sitting at the table; he feels the Creator or he doesn't just sit there?

R. He's not by the table.

S. He doesn't even sit at the table?

R. No, not on Hanukkah, he lacks the vessel for sitting around the table; he cannot bestow to the Creator by receiving from Him.

S. Maybe just a little more, what is the scrutiny that he does in this parking that he does, this pausing and this. We did the scrutiny yesterday, Hanukkah and Purim are the left, it is as if they received something already, but in Hanukkah, we are still doing a scrutiny. Over here in the article, he says that he will be only as a testament like the friend tried to discern, where you get some sort of nearing towards the Creator for it only to be as a testament of some sort. I'm trying to find this camping thing, this parking thing.

R. The parking is because we are still not using vessels of reception, and that is why you have this parking, this sensation where you only use vessels of bestowal, bestowal in order to bestow. By that you conclude Hanukkah, and then we begin the preparation for Purim, for corrections.

S. When you need to strengthen the fear and trepidation towards these vessels of reception, is it towards Purim that you will receive the vessels of reception? That he’s afraid, he has to protect himself to preserve it?

R.  We will see how it works, and in what ways. 

26. S. (01:23;18) We justify the Creator, let's say, to define that He is the Good That Does Good, is that to receive in order to bestow, is it bestow in order to bestow, what is that?

R. To bestow in order to bestow is to justify the Creator for vessels of bestowal, and for receiving an order to bestow means to be connected to the creative through vessels of reception.

S. Meaning the act of justifying the Creator can be in both course and refined vessels?

R. Let us say this coarse and refined, you don’t say it like that, vessels of bestowal and vessels of reception; with vessels of bestowal, it is Shoresh, one and two, root, one and two, and vessels of reception is coarseness three and four.

27. S. (01:24:20) I have any desires, and let's say I'm working with one of them, let's say I corrected it halfway and I'm in that parking. Do I now need to take an additional desire and bring it to that state of parking, of Hanukkah or do I need to complete that one desire all the way to the end of Purim and then move to the next desire, what is more correct?

R. I can't go all the way on desire and then start Hanukkah with another desire and then finish it in Purim, and then move to another desire, and then go to Hanukkah and pass it to Purim. You can’t do it like that, it’s not how you work! You take all the desires that you are capable of that is available to you, you correct them, and you advance them, all the way up to Hanukkah.

S. Meaning even though there are different desires that I don't see, it doesn’t interest me, but what I see I have to do everything towards Hanukkah and then I move to Purim?

R. Yes.

28. S. (01:25:27) Continuation of bestowing in order to bestow, when I do this, does it mean that I'm doing restriction on my acts of reception that awaken?

R. Yes, I need to sort all the desires that awaken in me and see what I can use to perform actions of in order to bestow and what I cannot.

S. Okay, but what is this action of to carry out an action of bestowing in order to bestow, how do we feel it? I know what it means not to implement the desire called the will to receive that awakens, and I know I restrict it, we talked about the force of overcoming. What is the next step?

R. The next step is bestowal, using that desire, that I do not use it completely, that is what you said, that you seemingly restrict it. And then you begin to use this desire with coarseness, root, one, two, and the same way with all your desires, all the desires that you reveal. And then you move to correct the desires on the level of Purim, three and four. It is a totally different work, totally different work, you have to understand that the work with the vessels in bestowing in order to bestow, is not like receiving an order bestow. In bestowing in order to bestow, you work outside of yourself, and I'm receiving in order to bestow, you need to enjoy, to taste; and this pleasure that you feel, that you reveal, is what you then ascribe, relate to the Creator.

S. When I work outside of myself in that action of bestowing in order to bestow. What does that mean?

R. It means that we will begin to work with it in a month, a month and a half, when we get to Purim, otherwise it will be confusion.

29. S. (01:27:49) What is the difference between bestowing in order to bestow and faith above reason?

R. All the actions of bestowal have to happen in faith above reason, otherwise we have no way of carrying them out because faith is the power of bestowal.

S. Is it the same thing to bestow in order to bestow and faith above reason?

R. Yes, all the actions of bestowal are in faith above reason.

S. All the actions of bestowal, so this is in an action and that is, what is the difference, I didn't understand, or that is it actually, truly, the same?

R. We have the will to receive, using this will to receive we can connect to the Creator and bestow to Him, how can we bestow to the Creator? By restricting the will to receive, refusing to receive in it, but on the contrary, it is possible that what we receive is not for us but for someone, something, that is the action.

S. And what actually causes the nearing in that act, in that action?

R. The one I bestow to I approach.

S. What causes me to come closer to the Creator?

R. Yes, coming closer to the Creator means I work in my vessels in order to fill the Creator.

30. S. (01:29:39) They were in the war, they went for a vacation, for a break, and then they came back to vessels of receiving in order to bestow. What happened during that time of the parking that causes that transition in the desire?

R. They connected to vessels of reception in order to begin work in them and not in vessels of bestowal that they used to work with before.

S. How did it suddenly get born, that degree?

R. One degree comes out of the other, we finished the war of Bina, the degree of Bina, and now we come to the degree of Hochma.

S. And why doesn't this transition happen during the war, but rather it has to be that break, that it happens there?

R. Different vessels, vessels of Bina.

S. Vessels of Bina?

R. To bestow in order to bestow, and now it’s vessels of Hochma, receive in order to bestow.

S. They couldn't receive that while they were at war?

R. They can't they are different vessels; either you fry donuts and oil, or do you eat meat?

31. S. (01:31:21) In connection to faith above reason, can we say that through faith above reason, we rise to the greatness of the Creator until the complete greatness of the Creator?

R. Yes.

S. And if we come to the complete greatness of the Creator, then there is no need for faith above reason?

R. How can it be with that, no, faith above reason, we are constantly in it. Faith above reason means that bestowal is greater, is more respected, more valued, and higher than reception.

S. Let's say, it is written here that, then you find the greatness of the Creator you need to seek a place to work in the matter of faith, so?

R. Yes, by what can he bestow to the Creator if he’s great?

S. Does that mean that there is complete greatness of the Creator, then a complete greatness of the Creator, then there's nothing to overcome?

R. That's in the end of correction, when there is nothing more to overcome, it is clear the Creator is in everything, and He fills everything, and He does everything. 

32. S. (01:32:50) Is there a feeling of the Creator in bestowing in order to bestow?

R. I don't want to talk about feelings.

S. I want to know how, if there is no feeling, then how can you know that you are bringing Him contentment?

R. That topic is not simple, there is a difference between how the Creator is revealed and how a person imagines the revelation of the Creator, again, what is your question?

S. How do I know that I am bringing contentment to the Creator if the Creator is not revealed?

R. If the Creator is not revealed, you cannot tell.

S. So that is why I ask whether in bestowal in order to bestow, whether the Creator is revealed or not?

R. In bestowing in order to bestow, the Creator is revealed but in VAK, there are degrees to His revelation.

S. What does it mean that he is revealed in VAK?

R. He is revealed relative to vessels of bestowal of a person.

S. But does the person have a sensation of feeling that the Creator is being revealed?

R. Some form of feeling, yes.

33. S. (01:34:50) Can we define faith as the work that we cover states with the greatness of the Creator?

R. Well, you twisted things around a bit, but let's say that yes, let’s say that yes.

S. And meanwhile, the greatness of the Creator for us is like a gift?

R. The greatness of the creator is the result of our work.

34. S. (01:35:40) What is the difference between the rest that is being described on the Sabbath and that which we are talking about with Hanukkah?

R. Shabbat, Sabbath, is not inside the work; Hanukkah is a scrutiny of between two wars and the Sabbath, Saturday, Shabbat is rest, a day of rest. Those are things we are not able to carry out except through rest. We will learn about it.

35. S. (01:36:35) You said that in the vessels of bestowal, the Creator is revealed in the VAK, but can it be that he is actually talking about the GAR, that it is revealed first in GAR.

R. No, it depends not on which vessels it is revealed, but to what extent he is revealed, that is why we say it is VAK.

36. S. (01:37:18) It is written in the article that faith above reason is considered, like, unconditional surrender, but if it is the subjugation or surrender, then where is the faith above reason in this work?

R. In faith above reason, no matter what we want to do, we have the desire to bestow; our work is in bestowal and that means it is above reason.

37. S. (01:38:03) I have this feeling that when I feel that the Creator is not bestowing enough light then I hate the Creator, I can't understand that. So, I want, I have a deficiency I want to receive everything but He doesn't bestow enough light, so what can I do? I see what I have towards the Creator but how can we overcome this?

R. Ask Him for correction because you don't want to hate Him, but only always, always be close to Him, embrace Him, and be a good kid.

S. Okay, but he gave me my nature?

R. Ask, there is no other way, only to ask and it will happen; there is a certain measure called Se’ar. You have to ask, and ask, and ask until you fill that measure, that portion, and the Creator will accept your work and raise you to the next degree.

38. S. (01:39:50) It sounds like he would want to work with above reason, where it seemingly already is in a person. To want this in joy means that I'm activated by these vessels of reception, so how do I receive those?

R. We will feel it later, we can't recognize it yet.

S. The greatness of the Creator comes as a result of the work above reason, and sometimes it happens that we artificially start to generate the greatness of the Creator. Is this some kind of quick way?

R. It is not coming from the Creator, it comes from us, how much the Creator is in it is not known. In this way, you will follow the path of religion, that is how religions work, it is not worthwhile.

S. Yes but that is exactly the question, it works in a different way, sometimes you are filled with it and sometimes it is to the contrary. You are repulsed, what does this reception of mine depend upon towards that which the group is trying to deliver to me, let’s say, towards a greatness of the Creator or something?

R. We will see, we cannot process these questions yet.

39. S. (01:41:55) Bestowal in order to bestow, we learn to bestow to others in the Ten, but we also see examples and we hear about it, in giving out coffee in a lesson, and other examples. We hear that the Creator clothes the desires, and if a friend in the Ten is taken from his vitality and he is completely broken, we want to help him. Could that also be called bestowal in order to bestow?

R. I don't know, you're getting confused about it; don't get into such questions, such dubious questions, questionable.

S. The person has to kind of internally connect to the Creator that way?

R. Maybe you should scrutinize it with you, but clearly, let it be done clearly.

40. S. (01:42:58) In what way is the difference in the parking in Hanukkah and the state that was before that? During the parking in Hanukkah we don't feel the Greeks, at war with them?

R. During the war, we feel the Greeks because we are waging war on them, and during the state of Hanukkah, the parking, we don't feel them closely; that is the difference, the difference is great.

S. Are they seemingly weakened during Hanukkah, during this parking, is that the miracle, actually?

R. Yes, the miracle, yes, but the miracle that we can have a break and not be in a state of war, and by that, transition to actions of Purim.

41. S. (01:44:12) According to my feeling our work with the vessels, it is like each of us receives vessels which he has to bring to correction, and then we use our entire Ten.

R. Yes.

S. Now the Ten, is the Ten a vessel or also vessels?

R. The Ten is vessels that combine into one vessel.

S. Then in what Kli are we, what Kli is my Ten, is it a Kli for bestowal?

R. A vessel of bestowal that has to bring itself closer to the Creator, and the Creator will fill this vessel, that is His work, that is His joy.

S. Is it a Kli that is receiving in order to bestow?

R. Yes.

S. You described a state to a friend in which a person wants to move the forces he has to battle, his own forces, to move them and in place of them, to battle with the forces he receives from the Creator. So, is that the work with the vessels of reception in order to bestow?

R. In vessels of receiving in order to bestow, there are also some parts of the vessel he can work with right now. Later, we will see it more closely, that there is no such thing as vessels of bestowal, there isn't. A vessel is a desire to receive so vessels of bestowal do not exist in nature, there are only vessels of reception, that we divide them according to the size of the desire in them, the desire to receive. And then to pass their impression to the one who gives to them or not, but vessels are always vessels of reception, it is a desire to receive that the Creator created. 

42. S. (01:47:02) It is written in the article that the main thing is prayer, meaning a person should pray to the Creator to help him with faith above reason. His work needs to be in joy as if he is rewarded the reason of Kedusha. The question is if I go enjoy there's a certain fear that I will receive in order to receive, how to overcome that fear to be in joy?

R. I don't know why you're afraid to be in joy.

S. The feeling is that when I'm happy and joyous that something bad is going to happen.

R. On the contrary, a Mitzva brings about joy, you have to be in joy, constantly be in joy, and do not fall from that degree, joy. Because the Creator created you, because He's bringing you closer, because He's bringing you a feeling of closeness to Him, connection with Him, you have to rejoice in that!

43. S. (01:48:28) The Creator's work is the work of the heart, is that the work of Kedusha for a person?

R. Yes.

44. S. (01:48:42) According to the matter of spirituality, the work is called vessels of bestow which is called the light of Hassadim which clothes vessels of bestow. How can he know that he is now receiving the light of Hassadim?

R. He feels in the vessels in which the light is now clothing, and then he understands that he is in contact with the Creator through vessels of bestowal.

45. S. (01:49:33) Parking, we say in Hanukkah that it's me that needs to constantly stop, stop myself so that I will not be able to receive in order to receive like the Egyptians want until I will have the vessels with which I can receive in order to bestow, is that correct?

R. Yes, yes, correct.

46. S. (01:50:14) We read about the fact that the Creator is high and we see the lowly, is it the opposite of being in the pride?

R. Yes, one with pride.

47. S. (01:50:32) When we deepen, in the article, we see that Rabash talks about this power and the wall. What do we understand in the Ten that is faith above reason, and if we could enable it for each and every one to develop this power of the greatness of the Creator. My question is whether in Hanukkah, we have the possibility of creating more of the wall against the Greeks, against those thoughts?

R. Yes, yes.

S. Meaning, we can during Hanukkah create that wall more in the Ten?

R. Yes.

48. S. (01:51:36) It is written here that, when a person feels his lowliness before that, he has to feel ascent and certain closeness to the Creator, but you also said that there's a gap between a person truly having it revealed or it seems to a person. What needs to be the examination here that we know we are feeling?

R. To closeness with the friends, everything is measured there.

S. Please tell us, from what it's written that where a person feels his greatness, that's where his humbleness is revealed. If a person feels closeness and then he checks himself and sees that he was prideful or he was humble there, and that's where he revealed the Creator?

R. In the place where I reveal His greatness, I reveal His humility.

S. It's also written that after this process, when a person went through those states, then he says that now he will not work for reward and for tastes but due to the greatness. And it's written here it’s as if he decides and from now on, he will not receive for himself anymore but only in order to bestow. How can a person, all of a sudden, say to himself that today he will say something and tomorrow he will feel differently, maybe?

R. What can we do, that's how we are built; because the desires in us change and that's why that lunch we had yesterday is not relevant today, because the desires that are revealed grow more and more.

S. It's for that reason, how does a person when the person defines that from now on, I don't want to receive for myself? It feels like there is some self-lie here or a lie towards the Creator.

R. It's not so bad, you reveal a lot about yourself this way. 

49. S. (01:54:07) Short acts of bestowing give us an opportunity, how do you make it such that the desire for bestowal so that action will be prolonged and extend for more than a moment or a day? But it has to be for a period now so that common thought is there no possibility, so how do we do it?

R. How do we do it, we repeat it more and more, and more, it's very simple.

50. S. (01:54:48) We, as if bestow to the Creator, and He as if, receives from us, at that point, we adhere to Him and in this state is enough, this state of smallness, Katnut. At what point do we want to move to the point where we want to reach Dvekut with the Creator? Is it His point, or when does that happen?

R. In the point of contact between us, in the adhesion of the hearts.

51. S. (01:55:24) In the article, it says, that only by unconditional surrender one can be rewarded with Kedusha. So, what is unconditional surrender in our work and how to achieve it?

R. I don't understand the question.

S. How do we come to a state where we unconditionally surrender?

R. We will be able to subjugate ourselves before the Creator under all conditions that make, more than that, I don't want. Just to always be ready to receive from Him whatever may come.

52. S. (01:56:22) What is felt when one annuls himself before the Creator?

R. A person feels that he is annulling, that the Creator is great and fills everything.

53. S. (01:56:57) We learned that there is no straight path from Malchut to Hochma, it has to go through Bina.

R. Yes.

S. So a person discovers the light of Hochma inside the light of Hassadim.

R. Yes.

S. So a person needs to draw, to feel, more Hassadim before feeling the light of Hochma.

R. Yes.

S. So there's no restriction in the light of Hassadim.

R. There is none.

S. Why is this the force of faith, no restriction, so I want Hassadim, but we have no great pleasures of Hochma and Hassadim, but I love. A person feels in his desire, he feels in wholeness, right? And we know the light of Hassadim is a weak light. Why does the Creator not give us, I don't understand, He needs to bestow on us Hassadim day and night?

R. He is bestowing Hassadim day and night; whenever we can receive it, He bestows it to us. Hassadim is not such a small light, it's a great light within the light of Hochma clothes, the light of Hassadim, the Creator, is clothed; and this is how we revealed Him, to the extent in which we have the light of Hassadim.

54. S. (01:58:49) What does it mean to ask the Creator to give me joy in the work of above reason, isn't that very egoistic?

R. Yes, but it's the desire of the Creator, we start from us thinking, what does the Creator want? And therefore, we ask from Him, give us the possibility, let’s say, to receive in order to bestow, give us the possibility to be in the light of Hochma, give us the possibility to be in connection with us. This will be our, this is how we emerge out of His desire, it comes from His desire, it's an extension of that.

S. How can it be that I asked for a reward, let’s say, for the pleasure for joy already, to be able to work, let’s say, in faith above reason; that means I'm asking for the reward already?

R. Our reward is to be adhered to the Creator.

55. S. (02:00:16) When a person lacks the scrutiny for the disturbances he received, how to overcome the taste of the fall, the feeling of falling? 

R. Again if a person is missing a scrutiny?

S. When a person lacks the correct scrutiny about the disturbances he’s been through, how can he overcome the feeling of falling, falling down?

R. Everything is only in prayer, only in the appeal to the Creator, the Creator wants us to constantly raise to Him what we feel, when we feel bad, when we feel good, what we feel that needs to be, and what we don't want to feel something, all of that we should raise to the Creator and He, as the result of that, will make states ready for us.