Morning Lesson August 10, 2023

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

Part 1:

Rabash. Article 21, (1987). What Are Dirty Hands in the Work of the Creator?

1. Rav’s Introduction

2. S. (27:13) He writes there's nothing tells him above unless there's a will from below that wants it. This means that if I'm looking at my life then all that there is is as a result of desires that come from Below?

R. It could be if this is how you think, okay.

S. What I want to ask is there are things that appear as necessary but they're not necessarily necessary, they are felt as necessities and I assume that it also comes as a result something that seemingly comes from the Creator as a result of some actions because it's as a result of something I wanted. Now the question is whether restricting this necessity seemingly is only out of a request to the Creator?

R. I don't understand exactly what you're asking.

S. When you feel necessity in certain actions and I want to nullify them because I canceled them because I don't feel them is necessary, how do we cancel this? How do we restrict this?

R. We scrutinize whether it's necessary or not necessary and as much as you decide this is how you work.

S. Let's say after we decide it's not necessary, emotionally it's still hard to do it because you feel like you can't. And to take care of this directly is impossible you have to do it some other way, so how do we do this in this other way? do we invest more in connection and then as a result of that necessity is restricted?

R. Yes, well that's something else but yes.

3. S. (29:24) How can a dirty vessel with the intention of receiving in order to receive, can receive light after this, there's laws, there's restriction, there's a screen? How can the light enter if it's not ordered to bestow so how do we receive light all together in a dirty vessel?

R. You cannot. But rather you correct the vessel and then you receive.

S. What does it mean when he says the light that enters it goes to the external ones?

R. This is the light that you are ready to receive even if you are connected to a dirty vessel.

S. How after all the Creator controls there's certain set of rules, laws in the system you can't just give light like this, you need a spiritual vessel to receive light you have to have the intention in order to bestow and then comes the reflected light and only then there's internal, direct, internal light. And here he writes that the vessel received the light with dirty intention, with the incorrect intention and then the light goes to the external one it defiles the external ones and it kind of harms the lights and makes the lights dirty because the vessels dirty it makes the light dirty like clean clothes going into a dirty suitcase. How's there a set of rules that you're not allowed to receive lights if your vessel is not clean yet, how can even he describe a state and how does he calls this article what are dirty hands in the work of the Creator? How can dirty hands in the work of the Creator if there's such a set of laws?

R. Because he needs to check it was given to man to check whether his vessels are not ready in the present State for the reception of the light then he corrects the vessels then he can approach the reception of the light. How else could it be? We to begin with, we are not worthy of lights. 

S. Exactly, so why is he cautioning us about a state that cannot take place in the first place?

R. So we will not want to work with our vessels because they are all dirty.

S. We also learn about this in the study of the ten Sefirot, I'm trying to put it in relevant practical manners the lights of Atzilut spread to the place of Beria meaning also in the system of laws there's some place where lights can enter into a impure place kind of a dirty place still.

R. They can't enter into a place which is unclean, they cannot, it could be that they're being drawn that they want them to go there because this is a mistake of by the lower ones but it's not the lights actually enter there; otherwise, there would be a breaking in the light.

S. In TES we learned that there's a breaking in the vessels.

R. In the vessels.

S. The shattering of the vessels is because they want to receive light?

R. They want to receive the light and the light seemingly enters, this is in order for the vessel to feel the state that it is in and to correct its desire, so such mistakes will not happen again.

S. Meaning the light that enters a dirty vessel it's only so that we will see that it's dirty, it's not real it is not the real light?

R. Well there's no difference, there's no difference in the lights it's simply does not get in, does not enter.

4. S. (33:30) Nothing comes from above unless there's a desire from below, if everything comes from above then what is the desire from below made of?

R. The desire from below is a desire of the created being that wants to draw the reforming light and correct itself so that later on it will work with these lights in the correct way to receive in order to bestow.

S. What is in the control of the desire from below that is not operated from above?

R. This is in order for the person to decide how he wants to use his desire. 

S. And this decision of a person how to act from his desire is that not something that comes from above?

R. We say that no, of course there's no such thing that doesn't come from above everything comes from above to begin with; however, nevertheless we say that this is the decision of the created being. 

S. Why do we need to tell ourselves that it doesn’t come from above when it does come from above?

R. We need to divide reality with whatever is revealed to us and what we work with so what is revealed to us is revealed such that we are standing opposite the upper light and we have to enter actions of equivalence of form with it, this is our work. And what and how the upper light comes to us it comes in a way that it is revealed and it pushes us until either we will receive it as it is, meaning in order to receive or we will not receive it or we will make any calculation.

S. What are hands all together, what's the connection between hands?

R. Vessels of reception simply vessels of reception.

5. S. (36:25) In a dirty vessel it's not possible to receive, the light will simply not enter but our very intention to draw in order to delight ourselves, that's the problem, right? 

R. Again.

S. The intention that we have to draw the light in order to delight ourselves in order to receive pleasure for ourselves will not be received just meaning it, is the problem, right?

R. Yes.

S. Everything comes from above including also this intention of ours the problem is is actually in us agreeing with that intention to draw for ourselves right, that is our work, whether to agree or not?

R. Yes.

S. And if I feel that I'm tempted to draw for myself what can I do then?

R. That is to begin with you do not have a desire to draw the light but rather you do go and draw it because it is the Creator's desire the will of the upper one.

S. The truth is that's not what I meant?

R. But here you have to speak precisely.

6. S. (37:52) The revelation of that dirty vessel, we have to discover the dirty vessel and reject it not to want in.

R. Yes.

S. I can see the dirty cup, but my desire to drink from it is bigger than to ask for it to be clean.

R. You have to work more.

S. When does this happen, that the need for it to be purified is more powerful than the need to drink from it, to want to drink it. I want it to be refined, that's what I want eventually. So for years a person can work to observe, look at his nature and some stronger need than that is not awakening yet?

R. Well it could be.

S. What do I need to do?

R. To continue, continue.

S. Okay I will continue because there's nowhere else to go. The question is, what can we do with this? How from a state that clothes the intellect becomes something that clothes the heart?

R. Only through connection. Only in the connection you can reach a greater desire that will truly reject this whole process and bring you to another process. It's only through the calculation through connection with the friends that you will decide.

S. Let's talk about connection with the friends and try to process this process. A person does everything he can to connect with the group, as much as they understand, knows, and feels, and then what? How does that thing that I come to the friends, I do things that I'm seemingly doing for the friends one way or another? How does that create in me a state in which I feel that my vessel is dirty and I can't tolerate it anymore?

R. Also the fact that a vessel is dirty and you can't stand it, you feel it because you have a stronger connection with the friends than what you had before. 

7. S. (40:45) Pretty fundamental question, but he says here in the matter of exertion is an action that is not desirable. What does it mean that I can do an action without the desire for it? How can I even do an action?

R. You see that you have an opportunity before you even though you don't want it. Nevertheless, if you will work with these desires you will advance. it's like you go to work, you don't feel like it, but you do go because the reward is what you will need.

S. Yes that’s exactly what I understand. When I go to work I know that although my body is uncomfortable with this I have no choice. I have a bigger desire to live to provide for my family ect., and that's why I do it. There is no desire here, so the exertion comes from the desire not from my will. There's a desire that's greater than my body's desire to lay down in bed, so I don't understand what is this effort that is not coming not from desire, but from the will, from a desire?

R. Here there has to be the knowledge that through your exertion you'll acquire another desire.

S. What is this other desire?

R. That you're going to work and make a living and this is a desire which is not yours, but it's someone else's.

S. Okay, so if I succeed at beginning to exert and we'll start talking about our work and not some external work. For the friends, let's say, for them to be good for them, for there to be more connection, that is called that I am performing exertion not from the desire, but for the desire for someone else?

R. Yes, it's not your desire.

S. Okay that means a person in this world has a certain special ability that he can work himself with desires of someone that is seemingly external to him?

R. Yes, this is called bestowal, bestowal is external to a person.

S. That is also called exertion? Is exertion also bestowal?

R. Exertion is from your side, that you want to be influenced by the desires of others.

S. This I understood; that the exertion is that I’m even putting myself in an environment where I'm willing to receive desires from them that are seemingly not my egoistic desires?

R. Yes.

8. S. (43:50) First of all I wanted to bring forth the impression. I don't even remember when the last time we entered an article that so many questions came out of it, it's like I entered a sea of questions that are not just curiosity, they're truly deep, every corner questions just popped up endlessly. I can sit for a month there just to take a question out for the friends and maybe raise above more. It's written that the screen, the Masach, is the root to the darkness, it's also the root for the exertion for the effort. Now a screen as a screen can't relate to it because I have no feeling to such a matter, but I have this picture from the talks that we have in the ten all together. It starts with the inner talks and it spreads later to the work in the then. Every friend brings from his deficiencies.

It was also said that in spirituality towards us in the preparation that we basically awakened the dawn, that is it's as if we are receiving a certain force because of our attitude. In the way that He guides us and seemingly lets us see above the darkness above our nature. Immediately against that also we seemingly receive the force that's not even in our desire, it's not connected to receiving. Meaning it's exertion on the guidance of this path and the ones that say do, and later you'll see what you'll be able to bestow with it, but first do. This leads us to make efforts in prayer. If I already see something somewhat of the darkness from one who negates, does so with his own flaws and all such things. It's as if the hands that are praying are dirty and the effort in prayer is against me. Let's say seeing my filth, the manner in which I am searching to blemish the friends. harm them. it's concealed, but it is there.  Like I want to break something, keep something, keep everything for myself, and not completely give my soul to it. This is seemingly how I am defiling the work. Is this part of the matter of relating to dirty hands is the very fact that it's all together a gift from above, that you can see the bottom line if you can see who you are, and now you can start arranging your prayer?

R. Yes.

S. What is this trick of receiving reflected light, Ohr Hozer? Because there's a certain conditioning to the very fact that because it's in the fourth phase, I have to say well up to here that's it, beyond this it's truly danger of life, of dying. So we do a certain restriction here, but what is this matter of receiving this reflected light, it's like a certain trick here?

R. He receives reflected light in order to see what is happening to him, whether he is truly identifying with the Creator.

S. He measures this in the ten?

R. Yes.

S. After he measures in the ten, he needs to put forth praise to the Creator for what he gave him or to arrange prayer here?

R. No, there's no room for a prayer anymore, he received help already so now he should just be grateful.

S. Does he need to bring a gift to the friends for this, to project something to them?

R. We will see, there's many more developments there. Okay nice. 

9. S. (49:18) I'm a little confused, on the one hand Rabash is talking about vessels and things that relate to us, on the other hand he connects it to the four phases, restriction meaning the roots, it's very hard for me to connect those two things, but nevertheless a question. What is death, it must be put to death, in the vessels what is that? 

R. Death means a departure of the lights from the vessels.

S. That sounds like how it is in the roots, but what is it for me, something that requires death is it a finite state?

R. What do you mean for you, for you it's the same, if you're talking about spiritual discernments this is how it should be.

S. Let's say in the spiritual discernments what is this death?

R. The departure of the lights from the vessels.

S. What do you do when such departure takes place?

R. Then you begin to work again.

S. What are those vessels?

R. You ask for corrections for those vessels, that you receive an explanation and you receive a power and even an example of what you do with them.

S. Could it be that those same vessels die again and again until we receive the...?

R. It could be.

S. Meaning all of this, it's okay that we're coming to such a state, it seems like such a natural state?

R. Right, it's not okay, but it does happen. As it is written there's no righteous in the land who does good that did not sin, that we all enter the sin. Until you are in a sin, until you feel it, through spiritual death, etc., then you cannot ask for what you need, only after you felt the true depth of your fall and from there you can ask, then you demand and you get help.

S. It kind of has to happen?

R. Well whatever needs to happen, happens.

10. S. (51:35) What critique do we need to do in the cleaning of the dirty hands in the spiritual work and how do I need to place my desire or intention in every one of those actions?

R. Checking if your hands are dirty means to check your intention.

S. How do I get the feedback and make sure that this is happening? How do I know that I'm in the right intention?

R. I need to depict the action myself with my forces and then to check whether I am ready for such an action or not.

11. S. (52:33) What does our work need to be in order to go by the ‘as he is merciful so I am merciful’?

R. I need to identify with the Creator, to go towards him, to perform actions as he demands of me, and I want to reach through these actions to reach connection with him, adhesion with him truly face to face. Then I will see how much I am ready for it.

12. S. (53:24) Can a person control the quantity of light that the Creator presents towards him?

R. Can a person be in control of?

S. Can he control the amount of light that the Creator, the quantity that the Creator sends him?

R. Usually the person receives from above the exact portion that he is able to receive in order to bestow, meaning he can use it correctly.

13. S. (53:57) How can I work with the desires of the friends in the ten if I don't feel their desires?

R. Well we need to work on the connection more, more, and more, and more, to detect where nature is pushing them away from each other, and get closer to mutual bestowal, mutual connection to each other.

14. S. (54:36) It is written here that specifically the screen, the Masach is the effort. Can you explain that?

R. The exertion is expressed in the screen. It's not just that I want to work with the screen meaning with the forces that I get from above, against my desire, this is the work, this is the result of my exertion. 

15. S. (55:08) What does it mean that the shells, the Klipot are intensified or stronger?

R. That once in a while I have greater disturbances that come upon the previous work and this is how I rise, the shell keeps the vessel, it helps me to grow and not to rot, but actually to strengthen myself in my internality.

16. S. (55:43) Is a good summary of this article that we don't have the forces to change our nature, but rather the Creator can do this with the help of prayer. So it's most important to be on that path?

R. Yes.

17. S. (56:06) We have also the desire to bestow that we're told to take Hochma. What I'm saying is, they say take Hochma, not take Hassidim. The question is whether our work is always in overcoming and rejection from the side of the vessel?

R. From the side of the vessel we have to constantly search for what can tie us to the Creator and it's only the screen. In the screen we connect both the desires to receive and the desires to bestow, drawing as well as rejecting, all of these things and the result will also be in the screen. 

18. S. (57:10) Do our intentions and our desires, are they determined by Reshimot, and does this disconnection mean death? Is our desires and our intentions, are they determined by the Reshimot, and then does this connection mean death or that means disconnection?

R. Yes, to begin with it's by the records.

S. He was also asking whether the disconnection means death?

R. Well it usually is.

19. S. (58:18) What does it mean that we build reflected light in our connection to the Creator?

R. That we want to come into contact with the Creator, I for my beloved and my beloved for me, as we want to receive from him only under the condition that by this we can supply to him the filling into his vessels, his vessels are to fill us, we are willing to receive from him filling in order to fill him.

S. In the article it says that we transfer or pass on to the Creator our desire and he passes his desire to us. What is this exchange of desires?

R. To receive in order to bestow where each one wants to delight the other.

S. What does it mean that we pass on to him our desire? What kind of desire do we pass on to him?

R. To give him.

S. And he in response?

R. He also does the same thing towards us. 

20. S. (59:43) What are the particular actions in the group that help us to clean our intentions?

R. When we want to connect between us and help one another, actions of this type help us with our connection, to help receive in order to bestow.

21. S. (01:00:31) He writes here and annul your will before his will so that he will desires of others before your desire. What is that second part, what does it mean so that he will annul the desire of others before your will?

R. That we want to concede with our will before the Creator, so he does everything so that in that manner in that way, in the same path he will arrange for us the same action, against us in the same way, and therefore, it turns out that both our desires and his desires come to equivalence.

S. This means that he opens up for us a channel so that he can pass his light onward?

R. Also, yes.

S. I for example always have a deliberation on how much I can share in my attainments what is this state?

R. Just bring forth an example.

22. S. (01:01:56) What is the difference between learning how to work with the vessels of reception and annulling the will to receive?

R. To work with vessels of reception we need to do so gradually to first come to the state which the vessels of reception are disqualified, flawed, and then that we reject working with them, we take upon ourselves to receive first of all the light that reforms from above, we perform a restriction on our vessels of reception, build above the restriction a screen and the reflected light, and then we can work with the vessels of reception, besides the vessels of reception we have nothing and then we come to receiving in order to bestow, and then in such a way we connect to the Creator, that which is before us against us that's how we do it. The whole “Study of Ten Sefirot" talks only about actions of this type. 

23. S. (01:03:23) I heard you say in one of the old lessons, you said that the great desire rules the small desire, so can we say that the will to receive comes and subdues before the will to bestow?

R. Just like that we cannot say. It depends on what state we're talking about, and what type of work we're talking about. Was there a restriction already, was there a screen with the reflected light, and what are we talking about here, in what way do we come to equivalence between them, the vessels. 

24. S. (01:04:19) The hands are the will to receive, so does that mean that they're always dirty and before I make any decision I just have to ask help in the intention to bestow?

R. Before we come to a certain action, we need to examine our intention so that the intention will be in order to bestow, and this is considered that we are caring for our hands.

25. S. (01:05:17) How can a person with his free choice, his free desire, how can cancel his will to receive that he receives from the Creator? A person received the will to receive from the Creator. How can he with his free choice, with his free desire, how does he cancel or revoke this will to receive that he received from the Creator?

R. He wants to work with his desire to receive which is opposite the desire of the Creator which is to bestow. He wants to work with his desire to receive like the Creator, to be in order to bestow, that is what he is asking of the Creator. Meaning he's not asking the Creator to cancel the will to receive, sometimes we say it that way, but just understand that without the desire to receive we are zero, we are nothing, we do not exist. We must come to a state in which we are respectful of the will to receive and we just want for it to appear in us in order to bestow. Then despite the fact that we are opposite the Creator, which one way or the other we will be opposite of the Creator, but through this opposite-ness we can come to adhesion, in which we will use the nature of the desire to receive which is opposite the desire of the Creator to actually adhere to the Creator with it, and to connect to him and to resemble him. This is a very special thing that the Creator did for us, he gave us such an opportunity. Is that clear?

26. S. (01:07:42) He says that if we don't manage to reach equivalent of form with the Creator that our vessels will be an empty space, what does that mean?

R. If we can't come to an order to bestow, our vessels may they be in an empty void or space, so that they will not be in contact with any vessels of light whatsoever.

S. It says that after all of this we have to make the exertion or labor and I need to come up with empty clean vessels, what are these clean vessels?

R. That I'm coming to the restriction and the restriction enables me to come with the restricted vessels to the upper light, and then I try by opening my vessel to begin with, from the very beginning, gradually in a delicate manner to receive in order to bestow.

27. S. (01:09:05) In the end he gives us an advice, he gives us a piece of advice, he says first one should aim what is the reward that he is hoping to get for the actions that he is about to perform so he needs to tell himself since I want to serve the Creator, etc., so the Creator awakened us in the point in the heart and he brought us to the group. That I want to serve the Creator, it's not clear, is this what we work on between us to awaken this desire to be serving? He says since I want to serve the Creator, first he comes from afar and he doesn't want to serve the Creator, he comes because he was awakened and he was brought here, so all of her work in the ten, in the group is to awaken this point so that we will want to bestow to the Creator?

R. Of course, what's the purpose of our correction in our development?

S. This is not something that I can have by myself because the spark sometimes it's on sometimes it's off so in the ten we truly have to revive this deficiency, right?

R. All the time.

S. And it says that I cannot my will to receive does not allow me to have such a desire, he says the following; “since I want to serve the Creator since I cannot because the will to receive within me will not let me, hence to the actions I'm about to do, the Creator will give me the true desire to bring contentment to the Creator,” so there is a certain part of the work that if you can please open it up.

R. In what, in what order of work?

S. Since I want to, but I cannot, because there's already an inner split within himself, and now he says he wants to do actions. What actions am I going to do

R. He actually wants to receive in order to bestow, but it's still far from him there's still several steps before him, you need to do the restriction, the screen, the reflected light, to come into contact and to start the work, to start the work in the light of Nefesh of Nefesh, and to bestow in order to bestow in a very small manner and gradually slowly, slowly until he comes to work with the desire to receive and he starts working with it in receiving in order to bestow.

S. But this initial desire to want to serve him, it's not really enough, in order to receive I cannot do it by myself I build it in the ten, so later for this desire to be real it will already belong to the ten, that they want together to do it and that the ten receives the true desire to serve the King?

R. Yes he will see that he has to connect with the ten.

28. S. (01:12:41) About this description of working with the will to receive, the intention to bestow without canceling the will to receive itself?

R. No matter what you do you will not be able to cancel the desire to receive.

S. Right, so how to correctly depict this annulment specifically over the intention. How can I separate it and make a distinction between the desire which we should not cancel versus the intention that you do need to invert? Is it possible to give an example that will make it more tangible, what does it mean to work with a desire the moment before you have the intention?

R. In the group, connect with the friends with your desire to receive, and try to work together with them in order to bestow to the Creator, all of you together.

S. And then what do I discover that I am in order to receive and my intention is…?

R. You discover that although you are in the work in order to receive that it's your desire to begin with, but you want to advance to a mutual active bestowal between everyone.

S. Okay, but what does it mean that one time I'm in order to receive and then when the intention inverted I'm still in the will to receive, but now it's in order to bestow?

R. Yes.

S. What does it mean?

R. Your will to receive allows you to work with the will to receive.

S. Can I have a practical example of us in the ten, what is this desire that remains in him and the intention that changes in him?

R. The intention comes to a person is in order to bestow, and in order to bestow he uses his will to receive, and he begins to work with his will to receive in order to bestow. He thinks how to bestow when he sees he has no other way but to receive in order to bestow, then he discovers that the Creator's desire is truly to give him.

S. A person discovers in these stages that were speaking about that the first connection is to receive in order to bestow?

R. I'm not talking about first, second, third connections. I'm talking about when a person begins to work and comes to a state where in his will to receive he wants to receive in order to bestow, that's the end of the correction.

S. I'm asking about the first correction?

R. The first correction is restriction.

S. What does it mean to restrict my intention?

R. I don't think you can restrict an intention, he restricts the action.

S. The action of reception?

R. Yes, he doesn't want to use his vessel of reception.

S. Because earlier I thought that we don't annul the will to receive.

R. You're not a master of your desire, you're only a master of its action.

29. S. (01:16:46) I think it's clear what you're saying, but every article we read about the will to receive so we're speaking of bringing it to death and even quoting to annihilate the seed of Amalek, and you say that we don't kill, we don't make it disappear.

R. It depends on the state you're in.

S. Afterwards it feels that you killed the will to receive? 

R. You can't really bring it to death. The states where you wish to kill it, and destroy it, annihilate it, through these four stages of death there is such a state, but ultimately you are using all of the will to receive but in order to bestow.

S. It seems like two opposite forces on the one hand.

R. Yes, yes opposite.

30. S. (01:17:56) What pleasure is there to bestow in order to bestow and what pleasure is there in receiving in order to bestow?

R. To bestow in order to bestow is typically pleasure that is in the light of Hassidim, to receive in order to bestow is the kind of pleasure that appears with the light of Hochma.

31. S. (01:18:20) It says about desecrating the Shabbat what does that mean?  I'm quoting that the grasp of the Sitra Achra on the Shabbat is when a person goes from the authority of the individual to the many he causes the light of Hassadim to expand from Atzilut to Beria, and they must expand without Hochma and they die from it, because they desecrate and will die, what's desecrating the Shabbat?

R. Desecrating the Shabbat means that we are using vessels that are in the light of Hochma and we wish to receive it in unqualified vessels, vessels below the Parsa, this is the meaning of desecrating the Shabbat, in Shabbat we all have to be above the Parsa.

S. Then it says that they make the lights come out of Atzilut, the punishment is that they die.

R. The light will depart.

S. What does it mean that the desecrators will die?

R. They wish to draw the light of Hochma to vessels of reception.

32. S. (01:20:04) He doesn't say that the problem is the with the light of Hochma, he says the problem is with the light of Hassadim that's what expanded into the Klipot. What's the expansion of Holiness into the Klipot and how can Holiness go into the shells?

R. You had the intention to use it in order to bestow contentment to the Creator, these vessels these desires, but these desires connected and extended the lights down below. Below meaning below in importance and these lights entered the vessels of reception in order to receive, and when it was felt and noticed the lights that departed from the vessels and the vessels fell to the BYA of the Klipot the shells.

S. How can it be the Holiness will expand in the place of a Klipa, a shell, can it only be in sanctity?

R. It's like the shattering, in the beginning they thought that they would have a holy action, action of sanctification but it turned out not to be the case, they did not notice initially that they are not allowed to receive in order to bestow in these vessels, in the state that they were in. When the light appeared in those vessels, the light of Hochma, the desire to receive awakened in them in order to receive and the lights fell into the Klipot, the shells, and the lights started to appear in the vessels of reception.

S. The problem is that the Holiness pulls the light of Hochma also in the vessels that cannot hold it?

R. Holiness is out of Hochma.

S. He writes that the lights of Mercy by the flaws of the lower one will always cause the light of Hassadim to retire from the illumination of Hochma and descend into the shells for their nourishment, so the lights of the Hassadim nourish the shells, that's what it says here.

R. By allowing lights of Hochma to enter the vessels.

S. There's a necessity for the lights to nourish the Klipot?

R. How can the shells even exist without light?

S. We'll learn how to bribe the Sitra Achra, how does a person know how to scrutinize what is necessary for the shells?

R. We learn and during the study there are many ascents, descents, and breakages, without it you'll have no way of understanding in what way he can work with them.

S. Is there advice for this or is it only through experience in failure?

R. The Creator arranges everything.

33. S. (01:23:52) I want to speak about the purity in the work, a person is in the Ten, and the Ten has all kinds of desires to connect, and man wants to participate and he says okay I'll not do what I want to do and I'll try and do what the Ten wants. Once he works on the connection his mind starts giving him like rational, why is he gaining from this, why is he doing ,as if the will to receive is trying to steal this action. It started from a desire to connect but suddenly I have all kinds of explanations why it's alright to do it?

R. Yes.

S. It sounds like work that is not bestowal?

R. It’s in order to reinforce bestowal but the work is with the Sitra Achra, the other side.

S. How can I slice it off, what to do in order to not reach that place in order to really bestow. There is a desire which I want to implement, so what do I do then, how not to let this mechanism?

R. On that it says a thousand times a righteous person shall fall and get up. You must fall and you must scrutinize why we fell and again get up and keep going and again fall like a little child, and again get up and run ahead and do this repeatedly many times until you complete these years of suckling of smallness.

S. Is there a place for requesting this purity in the intention to let me do this action but keep me pure, is that a right prayer?

R. I don't understand.

S. There's an action I want to do now for the friends, but I already feel the moment I start doing it my will to receive is stealing?

R. Okay so learn it and do something against it.

S. How, that's what I'm asking?

R. According to what he's telling you, try to defend yourself against what he's telling you. Every time you're going to have that experience, you see that the entire Torah is filled with such stories.

S. That's what I'm asking, what will help this place to slice off this suckling or the place where the will to receive wants to take it for himself?

R. You won't be able to do it, you will not, it's too early. You need to grow up and fall many more times and learn from it. In smallness you don't have any vessels, you need to act only from what you have. It's like a little child, what does he understand, he understands nothing, he fell as if he didn't fall, he gets up as if he didn't get up, it's all an accumulation.

S. Then one day the light will come?

R. No, not one day but each time more and more and more, he doesn't even feel it how each and every moment 1,000 times a righteous person shall fall and get up.

S. Then at once we will be able to do an action that won’t have it?

R. More and more and more, yes.

34. S. (01:28:01) It's written that the lower ones caused Hassadim to nourish the shells more than is necessary for them, what are those lower ones spiritual ones that can make a mess and steal?

R. Don't worry it's all supervised, it's all under the control of the Creator.

S. It's a duty they have?

R. It's a duty.

S. About the indifference God forbid can awaken towards the principles of the work and the articles of society, can that cause something bad or not to such a degree?

R. Don't worry, it's going to be fine don't work in place of the Creator.

35. S. (01:29:01) I wanted to ask about going from the will to receive to the will to bestow, he writes in the whole article that it's not in the hands of man that it's something that the Creator performs on him?

R. That's clear, that's the quality a new quality that appears in a person.

S. For it to happen there has to be a need?

R. A need and help from above.

S. What's the need for the will to bestow? How could you have a need for something you are not grasping?

R. It develops from the states from the degrees that he's going through and more and more it's revealed in him gradually.

S. What causes the Creator to determine that the time is come to give a person the will to bestow?

R. Again.

S. How does this decision come that you have to give a person the desire to bestow?

R. How does the Creator get it?

S. How does the Creator decide that I'm giving this person the will to bestow?

R. I don't even want to think about it.

S. How does this transition happen?

R. It's probably a transition between the states between the degrees that a person is going through. It's an accumulative matter we don't quite feel this accumulation but the Creator He counts all the degrees and all of the states and then he gives a person a new desire.

S. What is in the hands of man?

R. Only to continue according to the data that he receives from the Creator.

S. It might be the same question that was asked, so a person keeps going and suddenly it happens?

R. A person keeps going and he feels that he's approaching something that needs to happen. He cannot identify something but that's because he's working in a group and he receives from the group the support of the illumination of surrounding light and he feels that he is walking towards a new state.

S. This need for the will to bestow this is something that the group does on a person or where does it come from this need for the will to bestow, where do you bring it from, how does it really become lacking for you?

R. The need for the will to bestow comes to us from the goal, the purpose of creation to do good to his creatures, that's where we are and it's coming to us from there.

S. Maybe I don't understand it right, it seems as if it's not the only thing that you're lacking that the Creator will not give you, and it's not clear how to come to the state that that's the only thing that you're lacking?

R. The Creator brings you to it, it's called the salvation of the Creator, of course it's outside of the hands of man.

S. What is in the hands of man?

R. Patience, patience that is in your hands, a thousand times a righteous shall fall and get up.

36. S. (01:33:08) He says that the light of Hassadim has to be clothed in the illumination of Hochma or it can be flawed, what does it mean to clothe Hassadim in Hochma?

R. The light of Hassadim is the vessel itself for the light of Hochma it's intention or to bestow and the light of Hochma is the implementation and realization itself.

S. What does it mean on my behalf to ask for the light of Hassadim, that it will be clothed in the illumination of Hochma on my behalf, what am I asking for, what should I ask?

R. I don't know if you're asking for something you probably feel what you're lacking.

S. He says that I'm supposed to ask for the light of Mercy when it's clothed in some clothing that can be harmed. I'm supposedly protecting it from the external ones, so what am I asking for protection?

R. You are asking to receive the light of Hochma that is clothed in the light of Hassadim for the light of Hochma to be entirely with the intention to bestow, and that's truly your goal.

S. My ability to sustain the pleasure that is clothed in the Hassidim, what does it mean that I'm asking for illumination of Hochma?

R. The illumination of Hochma refers to that light you wish to bestow to the Creator because the light of Hassadim is only a garment.

37. S. (01:35:08) When I do a l'chaim to a friend for doing a good action, maybe I made his hands dirty?

R. I don't know.

38. S. (01:35:36) What's the vessel called reflected light?

R. It's the desire to receive, that wants to receive nothing for itself and is willing to perform actions in order to bestow to the other, that returns kingship to its root.

S. This vessel is built in man's heart?

R. Yes.

S. A person can receive something and by that he can bestow to the others?

R. Yes.

39. S. (01:36:34) It's written that when you want to engage in the will to bestow and you cannot so that will be your reward the aid that you will get from the Creator. By wanting to engage in the will to bestow and you cannot, can we say that in the Ten we want to bestow to one another and cannot?

R. Let's say.

S. What will be the help from the Creator that we have to get?

R. You will receive additional mental powers and desire and powers of the desire in order to carry it out.

S. How should we ask for this?

R. From the action you will know how to ask from it. 

40. S. (01:37:40) It's written that all the lower branches come from the higher roots and for that reason also in corporeality if we want to give something in a vessel he cleanses it and washes it with water, and if the vessels are very dirty so he'll use cleaning materials to do it otherwise it will ruin the food. The question is what does it mean to cleanse the vessels water compared to some materials to cleanse them?

R.  Who's asking such, and who is selecting such verses.

S. It's a question a student is asking, what's the difference between the water or cleaning material?

R. Water and detergent what is the difference?

S. That the water didn't help?

R. The difference is the matter, the water is Hassadim but the detergents that you add the cleaning agents, the water helps the water become so that you can identify more easily what has cleaning powers and what doesn’t.

41. S. (01:39:08) Could you say that the desire is like an engine and the intention is like the steering wheel?

R. I think you got tired in this job you're getting questions….

S. He gave us an example of what the friend was talking about.

R. Good.

42. S. (01:39:34) What does it mean to be merciful when he says be merciful as the Creator?

R. That we need ultimately to identify with all our vessels and all of our desires will receive such qualities such forms like the Creator.

S. What's the inner attitude?

R. This is the meaning of return Oh children of Israel to the Lord your God.

S. Let's say we in the Ten want to be merciful like the Creator to one another, so what kind of attitude is that?

R. Merciful, merciful means that you discover a form of love and help and support and open heart to the friend.

S. Let's say the Creator is the Good That Does Good we also have to be good to do good to one another, do we also reach a state that we are good?

R. You have to be good and resemble the Creator all the way to the point where we reach adhesion, on that it says return Oh children to the Lord your God.

S. What's working in us is the evil and it's hard to think that?

R. We must even though we are made of opposite matter, we need to reach equivalence with the Creator.

43. S. (01:41:24) I get a desire and we get the desires from the Creator, under what conditions can I hit the brakes and say, I'm not going to use this desire unless I can give You contentment. What are the conditions to reach such a state?

R. When you are truly in a state you can manage yourself according to your decision, that's after you're going through restriction. 

44. S. (01:42:24) Is it enough to aim our intention and demand it from the Creator to bring to light the good to the Klipot back to the Kedusha?  

R. Yes, the upper light has the part to correct us from the worst lowliest state to the highest state.