Morning Lesson June 29, 2023

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

Part 1:

Rabash. Article No. 7, 1986. The Importance of a Prayer of Many

1. Rav’s Introduction: We talked a lot and we talk all the time about the prayer of many. That only together, if we can become incorporated in one heart and turn to one Creator, then we succeed in entering His domain; and this is how we will adhere to Him, come closer to Him and reach everything that we have ahead of us as the purpose of life. So let's see what is the importance of the prayer of many.

Reading Article. (01:28) “It is written in The Zohar, ‘Come and see...”

2. R. (36:50) This means that the most important thing for us is to connect in a prayer and then the Creator will correct our prayer, even if we ask incorrectly not for the right thing, not in the right form or in the right order, that doesn't matter. If we become as many, all of us together; where we pray for everyone that we all want to rise in the importance of the Creator then our prayer will be accepted, and we will start to feel responses for what rises from us. Okay.

3. S. (38:00) How do we rise to the degree of Jacob? Will we ever get there?

R. We will reach all of the degrees, because the whole of creation meaning all of the souls must reach the end of correction and therefore it's impossible that we will not reach there. The only question is how much we will invest in that force according to our free choice, and this is how we will rise. Either the Creator will have to give us awakenings through all kinds of events; or we will be able to awaken ourselves and rise to Him and ask and cry out and pray, and this is how we will accelerate our development.

4. S. (39:42) How can we achieve wholeness in the ten so that the prayer that we build will be like Keter, like a crown?

R. We read many articles about it, how do we connect so that we will have a complete whole connection between us where each one completes the other and all together, all of us reach a complete bundle, a complete unit. It is only by working, when we make efforts and pray; and then through these two, the efforts and the prayer, we can achieve a state where the Creator will be able to bestow to us, to impart into the connection between us, and this is how we will overcome the shattering.

5. S. (41:11) It's written that Yesod passes everything to Nukva and from her to the whole public, to the whole collective. What are those stages in the prayer when we pray together, what are those parts, the stages?

R. We don't know exactly because we still cannot distinguish which degree we are connected to in the upper system, Yesod or above it. However, we will begin to feel it, it will come. The one who imparts to us is Yesod, the quality of Yesod. Yesod means the point of the upper world where all the forces are bound together and from it the bestowal already passes onto Malchut.

6. S. (42:26) It's written here meaning that before a person merits being unique he is similar to the nations of the world, since it is now that every person is a small world and is made of the seventy nations, so what does that mean?

R. That every person incorporates all of the discernments; there are discernments or phases that are ready to connect into a single unity, this is why it is called Jewish, Yehudi, and there are discernments where they are not yet ready to connect with others. So, all of our work is to bring ourselves into a state where we can connect with others and this is how we are rewarded with connection with the Creator and the Creator through us, imparts to all of the created beings.

7. S. (43:43) How do these counsels come to a person to attain the inner light?

R. I think that it comes to him by demanding, he is asking, he acquires it, he must have it, otherwise he feels that he has only emptiness ahead of him, and so he has no choice. He must reach a state where all of his forces will join together and will bring him to wholeness; the wholeness of the vessel and then the wholeness of all of himself, in his connection with the Creator.

S. Is it felt more in the mind or as a deficiency?

R. No, it pertains more to the feeling. Lack of wholeness, I feel inner emptiness that I cannot fill it with anything, and then it's a problem. When a person searches and then he finds a society, he finds a method and he implements it and then he reaches it in such a way.

8. S. (46:01) How can you come in the Ten to a state in which the Creator says “My sons have defeated Me”?

R. It's by, all of us connecting and we turn to the Creator, and we cry out to Him; that He will raise us and save us and connect us, and that He will finally let us understand what does it mean a spiritual action and how do we carry it out? This is called, “My sons have defeated Me,” when He created in us the evil inclination and we demand Him to replace it with the good inclination.

9. S. (47:18) What does it mean that the 613 Mitzvot become a Pikudim, deposits? Why does it become a Pikudim and not direct light let’s say?

R. There are counsels and there are deposits. The counsels means that we learn through which actions we can bring ourselves to the ability to receive the upper force, the upper light, the upper filling, the feeling of the Creator, adhesion with the Creator, these are all counsels. And later on, when we already attain inside of our deficiencies the correct response, meaning the connection with the Creator and the revelation of the Creator and so on, it is considered that from the counsels we reached the deposits, a feeling, and that's it.

S. When does the deposit get paid out?

R. When we are capable of building the vessel and the deficiencies for the filling, then the filling starts to come.

10. S. (49:18) It says that when the prayers rise up and when the prayers in the order that is fit to be received, are considered a vessel fit to the reception of the abundance. So the friend is asking what does it mean that the prayers are in the proper order that can be received?

R. The prayers come in the proper order that can be received means that they come according to the filling, according to the vessel that has opened up, that our prayers are precisely for the right deficiency and the right order and this is how we identify with the upper desire.

11. S. (50:13) What is the role of the person in realizing the prayer?

R. The role of the person in realizing the prayer is that he is asking and constantly focusing and sharpening his requests, until it becomes as the correct vessel for the reception of the filling. This is clear?

12. S. (50:52) It says in all of the work and the strengthening the person has to overcome his desire and his thought, because they obstruct him from going on the path of truth at the time that he's in the Achoraim, posterior. so I want to ask, we are somewhere in the Yesod , Yesod as i understand it is a time for a new organization, can't i person actually enlist his desire, his thought, that there's a difference between them, because they tasted it, can he enlist them, isn't it at a part of my work to enlist them to recruit them into this campaign?

R. Depends by which qualities, you have to be above them in order to recruit them.

S. I need to be above it in order to recruit them.

R. Yes, by which power will you make this correction?

S. Is it the environment?

R. Which environment?

S. This environment.

R. Yes. So organize it, make it a one great force, and then you'll be able to at least see, if not to carry out at least you’ll be able to see where you can go.

13. S. (52:42) In the beginning of the article it said that the prayer of many consists of several sides and manners for example one would ask for mercy, one for strength, one for grace. Is it possible or is it beneficial when we want to pray together to begin with these individual prayers where we contribute the many sides? And then after that we can pray for the many and raise a prayer even silently in which we are including all those prayers, collecting them and raising them?

R. This is how it actually happens. You are right, this is how it happens.

14. S. (54:01) To continue that, it's written that the prayer of many needs to include all of the qualities, Mercy, Rahamim, Hassidim and we need to collect them all and then raise them. On the other hand, it’s written that it has to be a prayer for the many, so how does that work out?

R. It's very simple, we want to connect all of our desires that they will be all for a single purpose on the one hand. And also for the many, that we want in our prayer that everyone will connect and become as one man, in one heart, in a single vessel. One does not contradict the other.

S. I can't grasp how one completes the other?

R. I don't understand. when we pray for everyone and we want to connect, and we want to reach a single purpose so clearly, the power of our prayer becomes great because we are all drawn towards connection, against the forces of separation between us and the Creator especially helps us with the obstructions actually; so that we will feel how much we are not yet connected, and this is how we advance.

15. S. (55:55) It is written, with the Kli the abundance has to come is not in wholeness then all the abundance will go to the external ones which is a matter of the shattering of the vessels and everything where the abundance went out of the Kedusha. My question is there's a feeling that repeats itself each time we read these articles, the articles were written from a very high place with a lot of the high light, the feeling during the reading that there is such excerpts that are in darkness, heaviness so much so that a person disconnects falls asleep and all the sudden awakes again. My question is how do you make this reading into the prayer of many? How do we add in addition to the reading and the study so it'll be this intention that we will feel the light inside the kli and not like he writes and letting it escape to the external ones?

R. You need to depict to yourself that everyone is corrected already, everyone is corrected and everything depends only on you.

S. What does that mean? I start reading this right now, I start to feel this feeling and I'm trying to disconnect and in a second I'm falling asleep and then I can't hold on anymore. what to do at that moment?

R. Try to connect with the others. Maybe read out loud, relatively. Look for more kinds of actions.

S. What should I think about?

R. Think about the connection; that you are responsible for the connection with everyone and this feeling of responsibility will awaken you.

S. What about everyone, I see a lot of people in that same state that they are also disconnecting, it's not just me?

R. It's because you are disconnecting, so they are disconnecting.

16. S. (58:24) How can we examine the efficiency of the prayer in the work in the Ten?

R. How to check the effectiveness of the prayer? We only need to pray. Only to pray. you already want to ask for results before you perform the raising of the prayer, that's not going to work that way.

S. he’s also asking, what's the role of the recognition of evil in each of us in the establishment of the prayer of many?

R. If we connect the recognition of evil of each and every one and this is how we want to advance. Then the prayer of many comes out of that, where each one prays for the others; this is called ‘the prayer of many’. And we reach the prayer of many and we succeed.

17. S. (01:00:01) What is the meaning of the abundance will go to the external one, it's written that if the vessel where the abundance needs to reach is not in wholeness then all the abundance will go to the external?

R. Yes, meaning it will fill lots of desires to receive that you have; all kinds of passions and yearnings and goals, and this is how you will advance. But you will not advance quickly but rather through mistakes, through suffering.

18. S. (01:00:43) What does it mean that Yaakov is the middle line?

R. That the middle line between the left and the right is called Yaakov (Jacob), the small Jacob that he actually grows following these two lines the right and the left.

19. S. (01:01:14) Rabash quotes from the Zohar “Hence the Creator wanted his prayer since it was in perfection from all the three lines like the prayer of many”. What in the three lines enables the bringing of the abundance of the created beings, and why are the three lines considered a complete kli?

R. Right, left, and middle, this is what we have, these three directions, that can execute the completeness of the actions, the completeness of the actions, this is why the three lines indicate the complete work of the vessels.

20. S. (01:02:05) So what does it mean that Yaakov was included in all three lines?

R. That Jacob consisted of the three lines, Abraham and Isaac are the left and the right and Jacob is in the middle line.

21. S. (01:02:21) I heard you saying that a person begins to seek the society when he starts to feel emptiness. What if a person found the society years ago but the emptiness actually grew?

R. We’ll continue, intensively.

22. S. (01:02:47) I heard that each should have his individual private prayer, so in what do we connect to one? We're building a prayer together, so where is the individual part and where is the prayer of many here?

R. The prayer emerges from the heart of the person, and all of the hearts eventually should connect together into one heart and then the Creator receives such a prayer, accepts his prayer.

23. S. (01:03:44) When we talk about the prayer of many, when we talk about the prayer of many you told us Baal HaSulam or Rabash entered in the prayer where there is more than 200 people and then it was then told that he could join any ten and he said I don't see any ten here, what did he mean?

R. It means that there were no people there who truly wanted to connect between them.

24. S. (01:04:29) If the thoughts are all from the ego and the prayer is what comes from the soul, then when we pray can you say that it's from the middle line?

R. Yes.

25. S. (01:04:55) Can we, through the prayer, feel that our prayers are connecting? How is that felt?

R. Yes, the prayers become connected, if we have different requests and we want to connect through our prayer, then this is how it happens.

S. How to be in such a prayer so we feel the prayer like this?

R. We feel where the friends are, and what they have in their heart, and what do they want to achieve, it means that we connect. if we connect to the intention of the friends our prayer becomes a single prayer and then it reaches its goal.

S. So we need to scrutinize what we're missing physically, so we come to a common prayer?

R. Yes, yes check.

26. S. (01:06:02) What is that wholeness that we seek?

R. We seek such wholeness where if we will become Incorporated in the desires, and yearnings, and goals, that are outside of us, then we will feel ourselves in wholeness.

S. What's so unique about this thing that it needs to be whole, that we're always talking about it talking about parts that need to be connected. What's this whole, I can't hold on to that, and what is it that it comes to be whole?

R. Well we're not talking about the wholeness of the end of correction, we're talking for the time being about our wholeness as much as we on the path in each and every degree can attain the wholeness of that degree.

S. You said at the beginning of the lesson that you have to pray as one and incorporate in the Creator from that. How do we make this appeal from that incorporation? How do you turn together to the Creator?

R. We turn together, by first of all connecting, that we want to connect, that we ask the Creator that he will connect us. I don't even know what to say, it comes out so, we need to connect together and aim ourselves as one man in one heart to one goal, and this is how we reach a single solution, that we feel ourselves that we are all together in the central point of our connection.

S. If each individual from all the friends in the world Kli holds on to is that called the prayer of many?

R. I don't think that this is how it can work, it doesn't become arranged in such a way, we annul before the upper one and then the upper one arranges us and brings us closer and this is how we reach being as one man in one heart.

S. The prayers always for a unity no matter what state?

R. Yes, without unity there's nothing we can do, we don't have any power, any individual and cannot achieve anything.

27. S. (01:09:23) He writes that the prayer is the prayer that is qualified to receive, what does that mean?

R. If we have a prayer that comes from everyone and we want to reach the Creator, then we work from below upward, just like the light from Malchut that wants to reach the Keter.

S. We learn and work about the connection between us being the vessels that we need to receive?

R. Yes.

S. So what does it mean that the prayer is the vessel to be qualified to receive?

R. How would you reach connection?

S. We're saying that we need to establish a connection between us, and then from that turn to the Creator.

R. The connection for what purpose, every individual prayer is already a part of the connection. I want to connect with each and every one in order to reach a connection of everyone with the Creator, so it turns out that each prayer of each and every one is a part of these collective prayers.

S. So actually this heartfelt connection between us can only be a connection of prayers between us?

R. Yes, a connection of the deficiencies.

S. And nothing else connects besides that?

R. Well how else and where else can we connect?

S. What does it mean that we're connecting with our intentions, what does it mean that connection is a restriction, a screen and reflected light, and here he writes prayer was the connection between this and that?

R. The restriction, screen, and reflected light, is the preparation of the vessel, the correction of the vessel, and afterwards there is also connection between all the different parts of the vessel that so that we can prepare ourselves in this way each one of us through restriction, screen and reflected light, and then when they all do it and they connect together and it becomes a single vessel where according to the power of their ascent above how they rise above the separation it can be filled and receive the reward the payment.

S. So to summarize that we learned that the Kli is Malchut?

R. Yes.

S. Because here he writes that the prayers, the vessel qualified for the reception, but it's the crown that is sitting on Yesod, so is it the Kli Yesod or Malchut, where is the Kli?

R. All 10 Sefirot are the Kli, the vessel, it's impossible if one is lacking that there will be a vessel, but altogether all of them become, they converge, and they become concentrated in the Malchut.

S. Not as the crown on the head of Yesod?

R. No, we speak in this way but we need to learn about the vessel is Malchut.

28. S. (01:13:04) We see that it's written in the Bible that the answer the Creator to the prayers there are times when he answered to individuals, but for the first time as much as I remember, the Creator rose and their outcry went up to the heavens and the Creator answered them. Meaning something happened in Egypt that caused the Creator to answer the whole nation, what was the thing that happened there that caused it to become a whole nature like that?

R. Connection, connection all of Egypt was all in all in order to connect all the individual into one nation.

S. But it's written that they weren't yet a nation in Egypt.

R. When they came out of Egypt the nation came out of Egypt.

S. But I want that very stage before that, what caused them to create the kind of prayer that all of  sudden for that actually there was the answer, something special happened that suddenly everyone in that place all of them. Let's say when we do a prayer in the ten or the prayer of the world Kli each is asking for one thing. Here there was something very precise and refined.

R. They went through suffering, the suffering that belongs to everyone.

S. So what will cause everyone here in the whole world Kli to go through this without suffering or to come to this common outcry? We've been doing it for 20 something years. What more should happen?

R. Turn to the Creator and ask him.

S. I am asking him.

R. So why are you asking me?

S. I don't know I'm not getting the answer, maybe we need a few more to ask him.

R. Correct, you have to be a big audience that comes out of Egypt.

S. So how do we take this Congress and create the common prayer to exit Egypt?

R. Connection, one word.

S. But if we ask the people here what is this word connection, we will hear as many answers as there are people and probably accordingly as many prayers, so there's no one prayer?

R. Try to connect with everyone.

S. I am trying.

R.Great here we have Moses here already.

S. I wish it were true we would be coming out of Egypt already.

R. Well it's all in your hands, here's another one.

29. S. (01:16:09) He writes here, Rabash writes that the prayer is done, a crown placed on the head of the righteous one who lives forever, meaning Yesod who gives all the salvation to the Nukva and from here to the whole public, since through the prayer the abundance is poured down to the lower ones, and then the delight and pleasure are revealed, and this is called the crown of the King, the importance of the king, so the question is what is the importance of the King?

R. I guess what's revealed when we discover the importance of the King.

S. Why must a complete prayer include a gratitude, request, and prayer?

R. That's what the sages who attained said.

S. How does the soul feel and know from which books to learn so the light in them will correct the soul?

R. That's according to an inner passion, people reach the right books, the right teacher so whatever can give them a direction.

30. S. (01:17:55) He says here that in the prayer one asked for Hesed for Gevura, and another for mercy, but he also says that the prayer is one, and everyone is praying the prayer of many together?

R. Right, because each one asked from his own deficiency, but all in all they connect and reach a state where they all want to be in one connection as one man with one heart.

S. And what is the difference that one asks for Hassidim and one asks for Gevurot, Etc.?

R. Look at the world, look at what's going on, even look at these people here, each one has their own deficiency. They even don't know exactly what, but when we connect I guess we reach a whole connection.

S. How does this difference help the connection?

R. I guess only in that way they will have a complete deficiency. If we can say that about a deficiency, a complete deficiency where the Creator can fill it with the whole upper light.

S. Each one who comes as an individual should know or be incorporated with the whole diversity of everyone?

R. Eventually yes, but that's ahead, that's in the big corrections in the Gmar Tikkun.

S. It's not for us, we have to come to annulment before the ten and the society?

R. Still we're all incorporated together, we still didn't discover this incorporation between us but it exists.

S. Because it sounds appealing and interesting to know the great diversity in the friends.

R. That is impossible before we Implement anything, to know a result before we reach a result is impossible.

S. So what do we do with the fact that we see the differences, and we see that each friend has his own prayer, it's something unique in each one.

R. Right, that's why he exists.

S. What do we do with this uniqueness in order to incorporate them together?

R. To try and connect.

S. Is the connection above this uniqueness or is it specifically thanks to this uniqueness?
R. Connection is thanks to our unity, the upper unity, that there's an upper source and he is one and then we below, must connect gradually also to become as one.

S. As one that is made of unique Individuals, each one is different?

R. Correct.

31. S. (01:21:14) We always say that prayer is when a person prays he sentences himself and checks himself, and there's the topic of the prayer of many when we ask for others, so what in the prayer belongs to me and what belongs to the many?

R. It depends on which state on which process you're speaking about, if you're speaking in the beginning so we can discern between the prayers if you're speaking later on so no, the prayer of the many becomes a prayer of the many, where each one prays for the others. Meaning he is incorporated with the other's deficiencies, there's stages we are still not aware of but eventually yes, we already pray for everyone.

S. Because I noticed recently during the preparation for the Congress and even before the tendency the trajectory is outside of myself I don't even have any desire to really deal with myself. I'm really drawn to the friends to the Ten so it's okay?

R. That's how it should be, don't worry. The more you are concerned about the others, that's exactly you.

32. S. (01:23:03) In all of Rabash’s articles here too, he places weight and importance on the process of a person's inner scrutinies, this inner dialogue that he writes between himself and his will to receive and he answers it etc etc. He's in constant inner scrutiny and he's not thinking about the collective, his inner scrutiny is kind of disconnecting from?

R. Right, that also happens.

S. What do you do with that?

R. But why is he making these inner scrutinies? In order to still bring himself to join everyone.

S. Right but he may start checking himself and discover some gap.

R. That's even better, it's more important as much as that gap is when I'm checking.

S. Great but he can try to deepen the gap or he can think about the friends again and pray for them but how deep should we dig?

R. You're speaking as if you can play with your inner qualities whichever way you want.

S. Not with my qualities but with the thoughts, when a person is in some thought and checks himself into the thought, he can kind of dig into himself and then go deeper into thought you said dig into your heart, right but then he's not with the collective he's just digging into himself and he's also thinking about the friends and the gap but he's not really praying for them, he's in himself in his own mess?

R. I guess there are states like that too, but if we are in a society, from the moment we awaken we have to depict ourselves as if we are between everyone, in everyone, in a society so then it turns out that all of my work is along with everyone, what can I do. If I'm alone and disconnected from the others, so I'm not advancing even egoistically, I don't have anything to do alone.

S. A person should maintain the prayer simultaneously both in the sense that he is sentencing himself and in the sense that he is praying for the public for the others, you should have both things together?

R. Let it be that way.

S. I heard you say to a friend that I should see the friends as corrected and the problem is only in me? 

R. Yes.

S. Here Rabash writes that a person comes to a taste of dust and loneliness and he sees that everyone is like him, meaning that they have no respect for the Creator because they cannot appreciate it?

R. Because he who flaws does it in his own flaws.

S. But which is more effective to see that others are in a lowly state or that they are corrected?

R. If they are lowly then it seems to him that they're in a lowly state.

S. But then where's the gap between the greatness of the friends and my own loneliness?

R. He has to work on that and hold himself with forces that even though he sees himself so broken and low, so they're on the degree of wholeness.

33. S. (01:27:34) I hear that the prayer is the right connection of deficiencies between us. How do I connect my deficiency with the deficiencies of the friends correctly?
R. Only in the correct attitude towards the Creator you can connect, otherwise no.

S. How does it happen? I have some relation to the Creator, the friend has a relationship with the Creator, the other friend has a relationship to the Creator. Where do we connect?

R. I don't understand exactly where we connect, we connect in our points with our desire to aim ourselves towards the Creator, that is where we first of all to connect between us.

S. Each one has its own deficiency, his own point, his own prayer. Where do our prayers Connect into one common prayer?

R. I don't know where do we start from, where do we start from, we start that we have a will to receive and that I want to uplift above it, and reach bestowal through the friends to the Creator, that's what the Kabbalists tell us that in this way I have to be in that, well? Let's aim ourselves, right? Aim ourselves to that goal.

34. S. (01:29:36) From what I understand from the article, Rabash is not speaking about the preparation of the prayer before the prayer, in this article, is this correct or why?

R. He doesn't talk about it, there are places that he mentions it more, here no.

35. S. (01:30:14) Our desires and deficiencies connect in a common intention right?

R. Right.

S. This intention is not in our possession right? We turn to him to connect our deficiencies with one intention?

R. Yes.

S. In other words we only have an intention to have an intention, we are turning to him and telling him here our deficiencies connect with one intention right?

R. Well, gradually our intentions, yes, will equalize between them.

S. But it's a result of a request for it to happen right?

R. Yes.

36. S. (01:31:21) You said that part of our responsibility is to imagine all the friends as corrected, in order for it to really give us strength, how do we hold on to it and how do we delve into it and how do we constantly interpret it towards ourselves?

R. I don't understand.

S. How do we grip on everyone being corrected? it's just a word, corrected?

R. Try to constantly see in that way and what you see that it's opposite that's what's revealed to you in your will to receive in order to receive.

S. Yes but it constantly requires an interpretation of corrected, that they will constantly br praying, what are they doing, should I just delve into it more and more?

R. Correct, it means that he prays for others, that he likes the others and loves the others.

37. S. (01:36:26) How in the connection between us is it possible to be more sensitive to the deficiencies of the friends or to open up more in order to absorb them?

R. Learn from the friends, don't close off inside yourself but learn from the others and then suddenly you will see as much as the friends are active each one outside of himself.

38. S. (01:33:17) Two things never connect for me, that the friends are already connected is one and that I have to pray for them, for them to connect even though they are already connected and corrected or they are not, thenI have to ask for them?

R. You have to ask for them, that they will be connected and corrected and successful, that's for you to help yourself.

S. How is it not egoistic? Because it's an egoistic thought in the end?

R. You want to correct yourself to be corrected, that's why you pray for the friends that they will be corrected, what can I do, go into your head?

S. During the day when I try to be with the friends when we're not physically connected, I try just like you said that it's okay to imagine it as long as you are in contact, and when I'm in an ongoing workshop with them when I'm not physically connected with them. How am I not talking to my ego because I talked to them in my imagination the way that it's convenient for me, so how do I not speak to my ego but really speak with the ten at that time?

R. That's it, it's in control of you.

S. How do I work with it, how do I not talk to myself but talk to them as much as by myself internally?

R. Try in your imagination.

S. But in my imagination I speak the way it's comfortable for me with my ego because they're not really answering me.

R. Well.

S. How do I not speak to my ego all the time?

R. That's something you need to  scrutinize, that is something you need to scrutinize.

39. S. (01:35:37) When we ask for a prayer for the friends that can be a general prayer for the spirit, for greatness, for the direction, we can be impressed by the greatness of the friends, this is one aspect. Another aspect is that you see that each friend, for example if I want to make this friend happy, there's a certain language but the other friend is a different story, so there's a very special difference between each friend and then I see that I'm from this friend I'm influenced by his great his true greatness with the other friend it's the true greatness but it's not the same. How do we connect the general which is the spirit of the Ten and the difference in the uniqueness of each friend together, how do we keep both of them together?

R. The Creator includes everything and if you connect them all, you will scrutinize what is happening with everything with you and what will be the inclusive.

S. I have to keep 16 people together along with the inclusive, with the totality of all of us, how do I not miss something and how do I keep it all together?

R. You need to hold everyone, everyone, and when you want to bestow to everyone as one so it's not hard.

S. Because it all comes from one?

R. Obviously that is the reason but it's too early.

S. How do we keep the uniqueness of each one together with the totality? I'll give you a different example of a mother and a father. If they have two children it's easy to keep them if they have 16 children, how do they keep them all?

R. Ask them, see how, because each and everyone has a place in their heart.

S. Maybe that's the question, how do we keep everyone in the heart?

R. Open your heart and see that they themselves enter in and build a place for themselves.

40. S. (01:38:54) I apologize for this question at the beginning of the Congress but what is love that the Creator loves us, I constantly look at the results and I want to go forward, what does it mean to love people to love the friends, what is love?

R. I think that love is when you want your friend to succeed instead of you, even though it's very important for you, but you're willing to concede for him on that success, that's called love. Just the way we relate to our little children we have such sensations inside.

41. S. (01:40:30) What is a vessel that is fit for receiving the abundance?

R. That is in equivalence of the form with the abundance.

S. He writes here that for a vessel to be fit you need a prayer that is fit for receiving, what is a prayer that is fit for receiving?

R. We are the will to receive if we want to be a will to receive for the receiving the abundance we have to change ourselves and according to that abundance. The abundance comes to bestow good to us and on behalf of the vessel we have to reach a state that we want to bestow all of the best back to the source of the abundance to the Creator.

42. S. (01:41:28) Even in this world people sacrificed their lives in order to be rewarded with appreciation they're willing to even die, why, because they know that afterwards they will get respect and they will get fame. Here we are being rewarded this is what I feel I'm in a place where we have been rewarded and granted we have all the means to really develop the vessel called the soul. It seems like each one is keeping it to himself this uniqueness, he's not willing to sacrifice in order to connect. We have the place we want to develop but how do we sacrifice, what is to sacrifice, how do we have such a necessity in the society that I'm willing to sacrifice my inner uniqueness for the sake of the friends. Let me give you an example of peeling off the shell, so until we have even a drop of blood comes out so we connect into one heart, so how do we come to such necessity?

R. Let's try, let's try.

43. S. (01:43:20) It's written here in the first part of the article that a person sees that everyone is like him, meaning they disrespect the Kingdom of Heaven because they cannot appreciate it's important and there's room for the prayer of many. Afterwards it says that a prayer of many does not return empty when you pray for the society. The assembly the society is called the assembly of Israel, why is it called Israel if no one has respect for the Kingdom of Heaven and they can't have any importance for it?

R. Israel is comprised of two words, Straight, Yashar, and El is the Creator, that's why whoever is directed straight to the Creator is called Israel. Today it could be that and tomorrow it could be something else in the way that it is all measured and valued, in a moment or in a state where he is directed straight to the Creator.

S. Can it be that he is called Israel when they don't respect the Creator and they can't appreciate it?

R. No, then he is not called Israel and then he falls from that definition.

S. It doesn't really connect here, what Rabash writes here so I'll take it at face value because it seems like a contradiction to me?

R. Think a bit about it and then ask.

44. S. (01:45:38) Can we receive the abundance without being content with our share?

R. Without being content with your share you cannot, because to be content with your share, it's a degree of Mercy, Hassadim and to receive the abundance that's even a greater degree, that's why it is not possible.

S. First we have to come to being content with our share in order to come to the abundance?

R. Yes, yes.

45. S. (01:46:23) Concerning the deficiencies, when we talk about connecting our deficiencies are we talking about finding within us the deficiency to bestow in us and in the friends?

R. Yes.

S. If I may continue I heard a few days ago, maybe a week, that you said that we have to connect all of the deficiencies of the friends and we are in the middle and present it to the Creator?

R. That's good if we can do such a thing.

S. When I'm in the middle, I have only a prayer of the deficiencies of the friends to be answered?

R. Yes.

46. S. (01:47:24) The article talks about the prayer for the Divinity, Shechina, what is the prayer that can deliver the Shechina, Divinity from exile?

R. The Shechina is the connection from our hearts, if we want to connect all of our hearts and fill them with the Creator so that the place is called the Shechina, meaning connecting the hearts where the Creator dwells from the word Shochen, that is what is called Shechina, so we need to try and do that.

47. S. (01:48:20) How can a person check, I don't want to talk. I'm just talking about the prayer itself now that I'm praying for the ten or for a friend, how can a person check that he really gave the right prayer?

R. If he is connected to his Ten, and if the whole Ten yearns to reveal the Creator in the connection between them, then they are in the right prayer, that's the conditions, but there are other conditions but for now this is it.

S. And when a person prays, so a lot of times it feels that I don't do it from the heart, that I have work to do and I'm not doing it from my heart but I'm doing it in something more external I pray and I think and I want to advance, but the cry doesn't come out of the heart?

R. Keep going, there's nothing else you can do, keep going, there are many such people among us too who still feel that they cannot cry out from the heart.

48. S. (01:50:14) You gave a description saying that there is really nothing to do except for prayer, but when you say that sentence it's like you're helpless. I'll explain what I mean, you told a friend that supposedly we lose a friend in the Ten and then we let it go and we keep going, we are the righteous and those that are lost are the wicked and you said that you're not advancing. It states that you really don't have anything to hold onto and even when you say that there's nothing to do except for prayer, you don't know what to pray about. How can we pray about the connection and come out of the state just like they asked right now towards the right prayer?

R. You cry out, you cry out and that's it, help. This is the most correct prayer when a person doesn't know how to ask, he has nothing, only an outcry like a child, he screams. We will succeed, we will succeed.