FRIDAY PRAYER: GEVURAH-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: BETWEEN AFTER MIDNINGHT AND DAWN FRIDAY
Rabash. What Is, “The Saboteur Was in the Flood, and Was Putting to Death,” in the Work?. 4 (1991)
LESSON MATERIAL
What Is, “The Saboteur Was in the Flood, and Was Putting to Death,” in the Work?
Article No. 4, 1991
It is written in The Zohar, Noah: “There was a flood and the saboteur was sitting inside.” Baal HaSulam asked what is the difference between the saboteur putting to death or the flood putting to death. He said that the flood caused corporeal suffering, and the saboteur causes spiritual suffering. In other words, within the corporeal suffering there is a saboteur who kills a person’s spirituality, meaning that the torments of the body bring him foreign thoughts until these thoughts sabotage and kill the spirituality.
We should interpret his words. The flood and the rain are called “revealed,” meaning that which is visible to our eyes, that the saboteur was killing the people. That is, what a person thinks, that if the will to receive had what it demands, meaning knowledge and not faith, if it could understand everything about His guidance, as the will to receive requires, he would serve the Creator properly. However, this is not so, and as a result, because it is difficult for a person to suffer, he moves away from the Life of Lives and wants the Creator to impart upon him only pleasures. This is why he moves away.
However, within the corporeal suffering, meaning a person’s inability to understand His guidance, why the Creator does not give him what the will to receive understands that He should give, and he suffers, from this extends death in spirituality, meaning spiritual suffering that causes death in spirituality. In other words, he falls into heresy.
That is, the fact that he suffered the corporeal suffering because the Creator did not give him what he thought, and it pained him, these sufferings cause death in corporeality, as it is written, “The dead is as important as the dead, and one who has no sons is as important as the dead.” However, afterward, he comes to spiritual suffering, meaning that he cannot overcome the faith and believe in the Creator, that He leads the world with a guidance of good and doing good. At that time, he comes to heresy.
This is called “spiritual death,” when a person falls into the vacant space of the Sitra Achra [other side]. Later, when a person reenters the work, it is considered “the revival of the dead.” At that time a person must believe that the fact that now he has begun the work once more is not by his own strength, but he rather received from above the “dew of resurrection.” This is considered “the revival of the dead,” with which he has been rewarded because he received an awakening from above. For this reason, a person must say each day, “Blessed are You, Lord, who returns souls to dead corpses.” Also, one should say (in the Eighteen Prayer), “You are certain to revive the dead.”
Thus, there are two things here concerning suffering: 1) Corporeal suffering, when a person suffers in corporeal matters because of what he needs, and he suffers death because of it, as in “The dead is as important as the dead, and one who has no sons is as important as the dead,” etc. It follows that this death is not related to spirituality. However, afterward, it causes him spiritual death because he cannot believe that the Creator leads the world in a manner of good and doing good.
It follows that this is spiritual death and not corporeal death. This is the meaning of saying that within the flood of rain, which is corporal suffering, he later comes to spiritual suffering, when he cannot justify Providence, and therefore falls into spiritual death.
This is as it is written in the “Introduction of The Book of Zohar” (Item 138), “Prior to the end of correction, Malchut is called ‘the tree of knowledge of good and evil,’ since Malchut is the guidance of the Creator in this world. As long as the receivers have not been completed so they can receive His whole benevolence, the guidance must be in the form of good and bad, reward and punishment. It is so because our vessels of reception are still tainted with self-reception. Thus, we necessarily sense evil in the operations of Providence in relation to us. It is a law that the creature cannot receive disclosed evil from the Creator, for it is a flaw in the glory of the Creator for the creature to perceive Him as an evildoer, for this is unbecoming of the complete Operator. Hence, when one feels bad, denial of the Creator’s guidance lies upon him and the superior Operator is concealed from him to that same extent. This is the worst punishment in the world.”
It therefore follows that when a person receives bad from Him, it makes the operator become concealed from Him. This is called “death” in spirituality. And who caused him to receive bad from Him? Why did he receive bad? It is because those Kelim [vessels] were still dirty with self-reception. Hence, there must be guidance in a manner of concealment and hiding. For this reason, suffering causes death in spirituality.
Because of this, a person must go above reason and not be impressed by the reason he sees and on which he builds his work in holiness, so he may be rewarded with entering the Kedusha [holiness], since this reason came because he received ills, and according to reason, if the Creator is good and does good, why does He not give a person what the person thinks he needs, and instead, the Creator does what He wants? It follows that reason is built on the basis of a guidance of good and evil. Hence, a person’s only choice is to say that what reason tells him is incorrect, as was said about this, “For My thoughts are not your thoughts, nor are your ways My ways.” Instead, he should not be alarmed by the reason and say that he is going above reason.
However, concerning the feeling of nearing the Creator, there are two manners to discern: 1) Sometimes he is worried that he should obtain something he needs. Normally, when a person needs something, he prays to the Creator to satisfy his need. If he needs this thing and does not see a natural way to obtain it, and a miracle happens and he receives what he asked for, the person fills with love of the Creator for helping him obtain the matter, and he attributes obtaining the matter to the Creator. It follows that nearing the Creator came to him by reception of delight and pleasure; this was the cause for nearing the Creator.
The same applies for a sick person who has been healed. He was already despaired, and suddenly a change for the better occurred and he was cured. He, too, sometimes draws near to the Creator, for the reason that receiving the good from the Creator brought him closer to the Creator.
At times it is to the contrary. A person suffers torments, and the torments push him to draw near the Creator. That is, it occurs to him that if he takes upon himself the burden of Torah and Mitzvot [commandments/good deeds], the Creator will save him from his troubles. It follows that the suffering caused the nearing to the Creator. It should be said about this that since at a time of trouble, a person is in a state of lowliness, since it is written, “The Lord is high and the low will see,” it follows that the fact that he is in lowliness because of the troubles and torments that have afflicted him, he is ready to receive help from above, as it is written, “The Lord is high and the low will see.” However, usually, we see that suffering pushes a person away from the Creator since he cannot attribute the suffering to the one who is good and does good. Hence, this causes him death in spirituality.
However, concerning lowliness, there are many interpretations. In other words, when a person lowers himself, the question is, What is lowliness? How is it expressed that a person is in lowliness? The literal meaning is that lowliness is when one subdues oneself and works above reason. This is called “lowliness,” when he lowers his reason and says that his reason is worthless.
In other words, man’s reason dictates that if the Creator gives him all his needs, which the will to receive understands that it deserves, then he can love the Creator. That is, he loves Him because he satisfies all his needs. If He did not, he would not be able to lower himself and say that his reason is worthless. Rather, at that time he would depart from the Creator and say that it is not worthwhile to serve the Creator if He does not grant him his wishes. It follows that this is called “proud,” since he wants to understand the ways of the Creator, in what is He regarded as good and doing good, if the body does not get what it demands. About such a proud person the Creator says, “He and I cannot dwell in the same abode.”
But if he lowers himself and says, “I cannot understand the ways of the Creator,” and he says that what his reason dictates is worthless, but he is going above reason, this is called “lowliness,” and it was about him that the verse, “The Lord is high and the low will see” was said. He is rewarded with the Creator bringing him near Him.
Accordingly, we can interpret what our sages said, “Anyone who chases greatness, greatness runs from him” (Iruvin 13). That is, a person says, “I can serve the Creator on condition that He sends me greatness. That is, if I feel His greatness, I will be able to work for the sake of the Creator. Otherwise, I cannot work for the sake of the Creator.” He is told, “greatness runs from him.”
But when a person says, “Now I want to be a servant of the Creator unconditionally, and I do not need greatness,” but he rather wants to serve the Creator in utter lowliness, meaning although he has no feeling of the greatness of the Creator, but above reason, which is called “lowliness,” then he is rewarded with greatness because he lowers himself since he wants to work only for the sake of the Creator and not for his own sake.
Hence, when he says that he cannot work unless he feels the greatness of the Creator, it follows that the will to receive says that if he does not understand the greatness of the Creator within reason, he will not be able to work for the sake of the Creator. It follows that only the will to receive is the operator, but on the will to receive there were Tzimtzum [restriction] and concealment. Hence, it is utterly impossible to be rewarded with greatness. Instead, a person must always run from greatness. At that time, it can be said as it is said, “He who runs from honor, honor chases him.”
It therefore follows that there are several stages here in the order of the work: 1) A person must first chase greatness and honor, since otherwise, he has no Kelim [vessels] at all for honor and greatness, since the thought acts on what a person demands. If he has no Kelim for reason, how can he go above reason? For this reason, when a person begins the work, he must think how to receive greatness of the Creator, so that when he has a feeling of the greatness of the Creator, the body will not resist because it is natural for the small to annul before the great. There is no work on this, since there is a rule that the body does not resist anything that comes by nature.
But if he has no yearning for reason, meaning to want to serve a great King, then his work is only in the action, and he has no need for the Creator to help him, since then he works only to receive reward. To the extent that he believes in reward and punishment, to that extent he can work and he has no need for the greatness of the Creator. In other words, even though the King is not so great, he does not mind since he looks at the reward, and not at the giver of the reward.
But if he begins to work for the sake of the Creator then he needs the greatness of the King. It follows that if he does not yearn for the greatness of the King, it is a sign that he is not working for the sake of the Creator. Thus, specifically when he chases greatness, it is a sign that he wants to achieve a state where he can say that all his actions are for the sake of the Creator. Afterward, when he feels that he must know that he has a great and important King, and he sees that this is to him the main disruptor, what he needs in order to be able to overcome the will to receive, he comes to the second stage, when he has to run away from greatness and wants to work for the sake of the Creator unconditionally, which is called above reason.
In other words, although his reason tells him, “You see that you believe in only a small king,” a person should still say, “To me you are a great King, as though I felt it. I believe above reason that You are a great King as though I felt it.” Hence, at that stage, he runs from greatness and from honor and then the greatness and the honor chase him and catch up with him although he does not want to receive the greatness because only then is there equivalence with the Creator.
This is the same as we learn about Zivug de Hakaa [coupling by striking]: To the extent that the Masach [screen] rejects the light, although it has Aviut [thickness], meaning a desire and yearning for the light, it still does not receive it because it wants to be a giver and not a receiver. Hence, by the rejection in the Masach, the Ohr Hozer [Reflected Light] is born in him, and in this Ohr Hozer he receives a new Kli [vessel] for reception of the light.
It is likewise here. First, a person needs to acquire a desire and yearning to obtain the greatness of the Creator, and then a person must acquire strength to reject the greatness and not want to receive it because he wants equivalence of form. At that time he obtains the Ohr Hozer, and in this Ohr Hozer he receives the greatness and the might.
It follows that there are three stages here:
1) To want specifically the greatness of the Creator.
2) To reject the idea of yearning, meaning that although he understands that if he has a true feeling of the greatness of the Creator, the body will surrender to do the holy work. Still, he runs from the honor and the greatness and says that he wants to work for the sake of the Creator. Although he has no feeling, he asks the Creator to give him the strength to be able to defeat the will to receive, even though it disagrees with it.
3) When he does not need the feeling of the greatness of the Creator and works for the sake of the Creator unconditionally. At that time, he is rewarded with the greatness of the Creator and the glory of the Creator. Then, the words, “He who runs from honor and from greatness, honor chases him and wants to cling to him,” come true because he already has equivalence of form, meaning that he wants to work in order to bestow.
Accordingly, once a person understands that it is worthwhile to receive the feeling of the greatness of the Creator because then the body will agree to serve the King, and once he has a demand for this, since he wants to work for the sake of the Creator but the body resists it because as long as long he does not feel the greatness of the Creator, he does not want to believe above reason, then comes a state where a person must run away from this because this is only an argument of the will to receive.
But when he does not feel the greatness of the Creator, the body does not agree to this work, and then a person must say, “But our sages said, ‘Anyone who chases greatness, greatness runs from him,’” since a person must work for the sake of the Creator even when the body does not enjoy the work, since for the sake of the Creator means not considering one’s own benefit whatsoever.
This is as it is written in the “Introduction of The Book of Zohar” (Item 199), “Whole love is whole on both sides, whether in judgment or in mercy. And even if He takes your soul, your love in the Creator is in complete wholeness, as when He gives you abundance. There is one who loves Him so as to have wealth, long life, sons around him, rule over his enemies, and success on his way. Thus, he loves Him. If it were to the contrary, and the Creator would reverse the fortune upon him with harsh judgment, he would hate Him and not love Him whatsoever. For this reason, this love is not love that has a foundation. Complete love is love on both sides, in judgment or in mercy and successful ways. He will love the Creator as we learned, even if He takes His soul away from Him. This love is complete.”
We should interpret that a person having to love the Creator in ascent—when he feels that the Creator leads the world as The Good Who Does Good, since during the ascent, a person wants to annul before Him unconditionally—but this is like a candle before a torch, where he annuls without any mind or reason. This is regarded as a person serving the Creator when he has a soul.
An ascent means that the person is alive and has the breath of life. At that time a person has love for the Creator, and this is called “the side of goodness” in the work.
But a person must also love the Creator when He takes his soul away, meaning when the Creator takes from him the breath of life. This is called “the time of descent,” when he has no feeling of vitality, when his soul is taken from him and he has no vitality. If he has love for the Creator in such a state, as well, this is called “complete love.”
Such a thing can be only above reason, since within reason he has no vitality so as to have the strength to overcome. Hence, a person must work during the preparation on escaping from the greatness and honor before he obtains any nearness on the part of the Creator. That is, he should not say that only if the Creator gives him the breath of life he will be able to work in order to bestow, but without vitality, meaning without the spirit of life, he cannot work for the sake of the Creator. This is not the view of Torah.
Rather, a person must ask the Creator to give him the strength to love the Creator even when He takes his soul away, and he is left lifeless, to be able to overcome and love the Creator under any circumstances.
According to the above, we should interpret the meaning of “He made darkness His hiding place.” It means that when the Creator wants to hide Himself from a person, which is certainly for man’s best because he is still not ready for revelation, He gives a person darkness. That is, He takes from him the breath of life, and then he falls into a place of darkness, where the light of Kedusha does not shine.
A person should believe that this is concealment. Concealment means that he believes that there is a great Creator who leads the world in a manner of good and doing good, but this is concealed from him. He should believe that this is only a concealment, and if he succeeds in believing that this is only a concealment but it is not really as he sees it, then he is rewarded with the light shining on this Kisse [cover], meaning that light will shine within this darkness.
Accordingly, a person should learn from the state of descent and from the state of ascent. That is, the state of descent comes to a person when he wants to make great efforts to achieve Dvekut [adhesion] with the Creator. Yet, he sees otherwise, as though he did nothing, but he is in the same state as before he began the work on the aim to bestow. At that time, a person should have faith in the sages and what they say, and not in what a person thinks and says, since these descents give him room to ascend and draw near to the Creator.
LESSON
Morning Lesson October 18, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Part 1:
Rabash. Article No. 4, 1991. What Is, “The Saboteur Was in the Flood, and Was Putting to Death,” in the Work?
1. Rav’s Intro: (00:40) I don’t have so much to say, we simply need to realize that our enemy is in the flood and we must think of how do we put it to death before it puts us to death. That’s all, so let’s see how we do it.
Reading Article: (01:18 ) “It is written in the Zohar, Noah:…”
2. S. (36:52) Rabash writes that there are three stages with the first two he writes to want specifically for the greatness of the Creator and two, to reject the yearning. The question is when?
R. On one hand, we need to yearn for the greatness of the Creator. Without it we wouldn’t be able to pray to bow down before Him to receive Him and accept Him, to feel that we are dependent on Him, that He is in connection with the Creator. Alongside with that we need to maintain our independence, our independence. Although we yearn for the greatness of the Creator we want to see that we are in this. That it depends on us. It comes to us not do not as a result of pride but that we want to show the Creator that it’s us doing it for Him, for His sake.
3. S. (39:03) How to use the flood practically in order to defeat the saboteur and not fall into the state of death?
R. If we work together, then we can receive all of the required discernments in order to correctly advance forward. That’s what we first of all need to make sure that we are going together. Each one hears what the friend says, so by that we all reach this disconnection one with the other. Then we won’t have anything to fear. On the contrary, we can be certain that we are receiving the Creator correctly.
S. This means that first we have to build a ten?
R. Yes, first of all we build a ten and then we start doing all kinds of actions with it.
4. S. (40:48) What does it mean that I fall to the authority of the vacant space?
R. This vacant space means that you have nothing to correct the cling to nothing to grab onto nothing, not yourself, not in your surroundings and you don’t see where you are.
S. Is this is total disconnection?
R. We can’t even say detachment because you can’t say what you were detached from.
S. How do we overcome such a state if you fall into such a state and you have a grip on nothing?
R. We go back to the friends like we did in the beginning and start again more and more together.
5. S. (41:46) He writes that when the Creator wants to hide himself from a person which is certainly for the person’s best because the person is not worthy of revelation. Then He gives the person some darkness, meaning that He takes away his spirit of life and then He necessarily falls into the place of darkness where the light of Kedusha does not shine. The question is what makes the person worthy of revelation?
R. To extend to connect with the friends even though we don’t know anything, he’s among them like a baby but he’s connected to them he feels dependent.
S. Is the revelation that he talks about here, if a person reaches 99% of being worthy but 1% is still not worthy, he will not receive the revelation?
R. I don’t think so, it’s worthy of revelation. It doesn’t depend on what he knows even with the strength that even if he has the strength, it is to the extent that he subjugate himself towards the others.
S. Is this the whole quota that has to be filled?
R. Let’s say.
6. S. (43:24) He writes that in the beginning of the way we should yearn for the greatness of the Creator specifically now. We try to pass on the Creator to each other the greatness of the Creator in the workshops, we talk about the greatness of the Creator. There is a certain stage where it becomes difficult for the friends to hear it already. I’m asking which other actions? I want to pass to the friends the greatness of the Creator. What else can I do? How can I persuade him? What other means do I have?
R. Example example.
S. How do I give an example to the friend that the Creator is great?
R. I have to give an example with a friend otherwise I won’t be able to shake him up to help him get up and from that I get strength. I ask the Creator to give me strength in order to help the friend.
S. What is an action that we can ask? What is an action that shows the friend that the Creator is great? When I get up for the morning lesson or I persist on the path?
R. Yes, yes.
S. By from that the friend understands that the Creator is great if I persist on the path?
R. Because he sees how the greatness of the creator influences you and then why would it not influence him?
S. This means that he sees the importance from me?
R. Yes.
S. This is as long as we have at least spiritual attainment while we’re still in the perception of our five senses ?
R. Yes, yes, this is before spiritual attainment. This is from only being connected in the group as friends.
7. S. (45:58) You answered one of the friends that we have to keep our independence from the Creator seemingly, Are these not things that the ego is? To agree with the Creator but still remain independent?
R. No, I didn’t even say anything like that, no.
8. S. (46:36) What does it mean that the Creator takes away from a person his soul?
R. Connection with Him.
S. But sometimes a person has a connection with the friends?
R. Yes, that’s possible but that’s the friends, it’s not connection with the upper one it’s connection to the friends and above all that this is preparation for a connection with the Creator but it’s possible that it’s only a friendly connection.
9. S. (47:39) By what power is a person rewarded with serving the Creator and unconditionally?
R. What force with a person’s desire can be connected to the Creator regardless of the conditions as long as it’s connected to Him. When he looks at others it seems that the Creator is more connected to the friends than he is with himself and from that also comes a desire to connect with the Creator with greater force.
10. S. (48:37) What does it mean to see a small king as a great king in the work?
R. In the beginning the Creator seems like a small king and through his work he grows in a person’s eye and he becomes a great king dominating everything.
S. If I understood correctly, we see him as small or we seem as great so it sounds a little bit different so maybe I’m missing something. We see his greatness is something small. We see a small one as great even though he is not great? What does that mean?
R. That’s what we see, will try to attain it.
S. Because it sounds like seeing something incorrectly or I don’t quite understand?
R. So wait and you’ll get a more correct impression.
11. S. (49:54) What is the difference between the greatness of the Creator and the forces by which a person can advance without the greatness of the Creator as it says in the article. What is the difference between the greatness of the Creator and those other forces by which a person can advance without greatness of the Creator? That’s exactly what’s unclear how to see advancement if he doesn’t receive the greatness of the Creator from such a high level where a person could advance without the greatness of the Creator I just don’t understand.
R. He connects to the friends and with them he begins to feel that draws him forward this force called the greatness of the Creator.
S. It’s exactly the same power by which a person can advance or is there some additional force which is without the greatest of the Creator that enables the person to advance unconditionally so that he doesn’t need any greatness of the Creator I’m simply capable without any conditions and capable of annulling and serving Him.
R. Only if there is a good connection with the friends.
12. S. (51:47) You it says in this article, a person must ask the Creator to give him the strength to love the Creator even when he takes his soul away and he has left lifeless to be able to overcome with the Creator under any circumstance, with what would we love the Creator when he takes away everything and we’re left lifeless?
R. The question is correct, we love Him because even by the fact that He takes life from us we can be tied to Him.
S. Even feeling lifeless, we can still feel tied to Him?
R. Yes, yes, adhere to Him.
13. S. (53:05) What does it mean this is the meaning of ‘ inside of the flood there is corporeal suffering and later on he reaches spiritual suffering’. What is the spiritual suffering that he is referring to?
R. Spiritual suffering is that I won’t be able to come close to the Creator according to my qualities and I realize that is so. That is the spiritual suffering.
14. S. (53:59) When the Creator takes away from a person his connection, that’s the time to find the right connection and correct it? Then the connection with the Creator grows stronger and there’s degrees in it?
R. The connection, of course, has degrees in it. All of our degrees are degrees of connection with the Creator.
15. S. (54:45) How can we treat the saboteur in the spiritual work?
R. The saboteur is the smartest and most concealed entrance, the saboteurs is what hinders us from connection between us, from the groups, in the tens, into one worldwide group. It is the force of separation.
S. How do we identify it, the saboteur?
R. We need to look at it, we constantly try to monitor it, track it and see how it is manipulating us.
S. How can I help the friends so they can identify the saboteur?
R. You have to give them an example of how much you hate all the forces of separation that exists between the groups, even between these forces in the ten that separate from each other.
16. S. (57:02) The greatness of the Creator can we be felt only in faith above reason?
R. Yes.
S. How in our connection between us do we feel the greatness of the Creator as a certain force?
R. It’s a force that begets us, shapes us, connects between us, this is all the forces of the Creator and what we have is only the power, the force that can determine what he is doing with us.
S. I didn’t understand what it means?
R. In order for us to feel that he’s doing something with us this is our power and all the rest is the Creator.
S. We can just feel Him? Doing what he wants? To just start feeling what He is?
R. To a state where we will be in solidarity with Him.
17. S. (58:29) I wanted to ask on these three stages. In the ten at the beginning we asked the friends to feel the greatness of the Creator. It’s like yearning for the greatness of the Creator, that’s the first step. Then to no longer yearn for that but to ask for the vessel which will connect as one together with Him. We feel this love, where are we attracting it to and when does the Creator reveal that I truly start living the friends?
R. Well there are other things also.
18. S. (59:20) How do we escape under what conditions do we run away from glory?
R. It’s through love. If we try to hurry up and reach love then we escape the honor, run away from the honor..
19. S. (59:48) You spoke about the state of preparation. How is it to be in the state of preparation in order to later on reach this overcoming?
R. We need to be in preparation in our connection with the friends so that through them we get forces for the Creator and then we can overcome. We are unable to overcome by our own strength. We do not have anything, or to receive from the friends, we also cannot, but only through the friends from the Creator..
20. S. (01:00:43) Working for the Creator unconditionally. How can a person find taste in bestowal and what is this flavor, this taste of bestowal, what is it?
R. Flavor in bestowal is when a person bestows and he feels a flavor in it, what else can I say? You have to try, then you will feel what it is. We can understand it, it’s like a mother that enjoys feeding her baby.
S. How to be saved from a corporal dependency which seems to us more important than something in spirituality? How to ask the Creator for someone else to save me?
R. There is nothing you can do about it but you can ask from the Creator it will not free you from the corporeal problems. You have to understand that we have to relate to all of the problems.
21. S. (01:02:17) How to hide the greatness of the Creator? How does a person do these actions of bestowal himself?
R. It is a difficult question. Usually it is by getting closer to the friends, connecting with them, and in the connection with them we seemingly cover the Creator, we cover the Creator.
22. S. (01:03:04) How can the ten resist the one that harms in order to unite as one ten?
R. Connect as one.
23. S. (01:03:36) How does the reflected light come from the ten and how does this reflected light prepare us?
R. We just have to connect more and more between us, the light grows and it shows us its actions.
24. S. (01:04:17) How to ask from the Creator to rise above the forces of separation?
R. How? Only together. If you will connect more together and you will ask of the Creator, He will not be able to turn you down.
25. S. (01:05:02) How can we develop the attainment in our hearts in order to uplift the friends so that the friends will feel that there is only absolute goodness?
R. It is only through connection between us. Here we lack nothing besides that.
26. S. (01:05:41) Many times we heard that we need to believe that everything comes from the Creator, both good and bad. Here it says that to feel the bad that comes from Him it causes spiritual death so how do we need to act?
R. Only through extra connection, more and more and even more connection, by this we shape the vessels in which we can feel the degrees of nearness or the Creator in a greater and greater manner.