READING: BETWEEN AFTER MIDNINGHT AND DAWN WEDNESDAY

Rabash. He who Hardens His Heart. 20 (1985)

LESSON MATERIAL

He who Hardens His Heart

Article No. 20, 1985

It is written in The Zohar (item 186): “Rabbi Yitzhak said, ‘We did not find anyone who hardened his heart before the Creator as Pharaoh.’ Rabbi Yosi, said, ‘But Sihon and Og also hardened their hearts.’ He replied, ‘This is not so. They hardened their hearts against Israel, but they did not harden their hearts against the Creator, as Pharaoh hardened his heart against Him, for he saw His might and did not repent.’”

We should understand the difference between not hardening their hearts before the Creator, or hardening their hearts against Israel. After all, all the hatred that the nations feel toward Israel is only because they are the Creator’s people, as our sages said (Shabbat, 89), “What is Mt. Sinai? It is that Sinaa [hatred] came down to the idol-worshippers.”

To return to the topic, meaning concerning the hatred of Israel: Pharaoh hated the people of Israel and wanted to enslave them. Moses came as a messenger of the Creator but he wouldn’t listen and said, “Who is the Lord that I should obey His voice?” Sihon and Og also hated Israel, but what is the difference with respect to Israel? The reason why they hate Israel. Did Sihon and Og harden their hearts because the people of Israel was unimportant, and this is why they hated them? Or did they harden their hearts against the Creator, that the Creator was unimportant in their eyes, and this is why they hated Israel? In that case, what is the difference with respect to Israel?

We should interpret the above words of The Zohar in the work. We need to know that there are two obstructers standing opposite a person and not letting him cross the barrier and achieve love of the Creator, since man is born with a desire to receive for himself and cannot do anything without a profit. That is, one can relinquish self-reception in order to bestow something upon someone if this gives him emotional satisfaction. In that case he can relinquish self-reception.

For example, a person can work for an important person. If, say, the ADMOR of Lubavitch comes to the airport with a suitcase, gives it to one of his followers, and gives him 100 dollars for his work. Certainly, the follower will not want to receive the pay from the rabbi and will give it back to him. If the rabbi should ask him, “Why don’t you want to receive it? Did I pay you too little for the work? If I had given an ordinary porter 10 dollars he would have been happy; why don’t you want to take it?” The follower would reply, “My privilege of serving the rabbi is worth to me more than any fortune in the world that the rabbi might give me.”

We therefore see that one can work for an important person without any reward. For this reason, when one comes to engage in Torah and Mitzvot [commandments] in order to bestow, he can certainly relinquish self-love for the sake of the Creator. At that time, what does the obstructer to the work of the Creator do so that one will not be able to walk on the path of the Creator? He does one thing: He does not let a person depict the greatness and importance of the Creator. It follows that all the strength that the Sitra Achra [other side] has is against the Creator. He tells him, “I know you are very powerful, meaning you can overcome your lusts, unlike weak-minded and soft-hearted people. You are the strongest of the strong. However, the reason why you are not walking on the path of truth is that the goal is not so important to you, to make you annul yourself for it. With this force it obstructs him from achieving the goal.

This is what The Zohar says in the name of Rabbi Yitzhak: “We did not find anyone who hardened his heart before the Creator as Pharaoh.” That is, he did not appreciate the Creator and said, “Who is the Lord that I should obey His voice?” This is the first obstructer.

The second obstructer is that when one sees that he has overcome his arguments, goes above reason, and does not regard what it tells him, then he comes with a complaint against Israel. That is, one who wants to walk on the path of the Creator is called Yashar-El [straight to the Creator], which is directly to the Creator. This means that he wants all the actions that he does to rise straight to the Creator, and does not want to have any other intention.

For this reason, what does the other obstructer do? He degrades the Israel in him and tells him, “The Israel in you is very weak, both in skill and in strength to overcome. You have a weak character, and this way you want to go—where all the works are only for the Creator—can be demanded from an Israel who has all the required qualities, namely good education, skills, and the courage to fight the evil in him. He can walk on this path, but not you.”

Thus, by what does he obstruct him? He no longer speaks to him about the importance of the goal, as with Pharaoh’s argument, who disputed the importance of the goal. Rather, he tells him that the goal is very important, but “You are not important enough to be able to walk on such a lofty path, so walk on the path of the general public, and you do not need to be exceptional. Only this way is suitable for you.”

Likewise, we find in The Zohar (Shlach, item 63) concerning the spies: “‘And they returned from touring the land.’ ‘They returned’ means that they returned to the bad side, returned from the path of truth, saying, ‘What will we get out of it? To this day we have not seen good in the world. We have toiled in Torah and the house is empty. Who will be awarded that world? Who will come and be in it? It would have been better had we not toiled so. We labored and learned in order to know the part of that world, as you advised us. ‘It is also flowing with milk and honey,’ that upper world is good, as we know in the Torah, but who can be rewarded with it? ‘However, the people … are strong,’ meaning the people that has been rewarded with that world is strong, not considering the rest of the world at all—to engage in it, to have great wealth—who can do so and be rewarded with it? ‘However, the people … are strong.’ ‘The rich man answers roughly, ‘and we also saw the descendants of the giant there,’ meaning you need a body as strong and as mighty as a lion, since the Torah weakens man’s strength.”

It follows that the argument of the spies, according to the interpretation of The Zohar, is that Israel is unimportant, as we explained that it is similar to the argument of the second obstructer, meaning that all the hardening is against Israel.

By that we can interpret the difference between Pharaoh’s argument, who hardened his heart against the Creator, and the argument of Sihon and Og, who hardened their hearts against Israel. Pharaoh said, “Who is the Lord that I should obey His voice,” meaning that all his strength was to lessen the importance of the Creator, as it was said, that he is the first obstructer. Sihon and Og, however, hardened their hearts against Israel, meaning to lessen the importance of Israel, which corresponds to the second obstructer.

To this, meaning to all those arguments, there is no other tactic but to walk on the path of faith above reason, disregard their arguments, and trust that the Creator that He can help everyone and there is no force that can resist the power of the Creator, so we should trust the Creator to help.

We find such as this in The Zohar (Beshalach, item 187): “Rabbi Yehuda said, ‘Rabbi Yitzhak said, ‘Pharaoh was wiser than all his sorcerers. …In their entire side he did not see that Israel would have redemption… And Pharaoh did not think that there is another tie of faith that governs all the forces of the Sitra Achra. This is why he hardened his heart.’’” It follows from the words of The Zohar that Pharaoh means within reason, that rationally, it is impossible to exit their authority, unless through the power of faith above reason, for this power cancels all the powers in the world.

LESSON

Morning Lesson October 23, 2023

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

Part 1:

Rabash. Article No. 20, 1985. He who Hardens His Heart

https://kabbalahmedia.info/sources/whmXpBfw

1. Rav Intro: (00:43) Yes, this is a very special article where indeed Pharaoh is the force which is the force opposite the Creator. It’s against spirituality, it’s all corporeality and it takes away forces from spirituality and uses them in corporeality. This is why we see even what they did in those times when they were ruling in Egypt. When they built all kinds of things. Indeed they had a special connection with spirituality so let’s see what Rabash tells us.

2. S. (16:50) Should every person have to go through the phase or complaints, argument of the spies that are against the work? Does every person have to go through the phase of the complaint of the spies that is against the worthiness of the work?

R. Yes.

S. What can I do, what can save him from that state and not fall from the work?

R. That he knows he already has opposers and so he works against them.

S. That’s working against yourself?

R. If you connect these opposers to you and you think that this is truly you then you have a problem.

S. There’s this cut between me and the obstructions I need to see that.

R. Yes that’s right.

S. Here’s the prayer if I understand correctly right

R. Yes.

3. S. (18:18) He gives some advice, he says there’s no other tactic but to walk on the path of faith above reason, disregard their arguments. How do you disregard or not listen to all the noise and complaints that weaken you?

R. We hear the complaints, we hear the noises, we also hear how much they are speaking rationally. How much they give examples that you don’t have any of the forces or a chance to rise up of reason, this is one thing. Along with that you have to go up above and following a certain number of efforts apparently you get there. You get to above reason.

S. Over time  there’s an example in the ten that are friends who in a situation where they feel that they’re unsuccessful and then they’re in a state where they’re passive and let’s say I’m not going to push and so they’re those who build their active and pushing. How did they help a friend feel that he is successful and that he is able to inspire the ten.

R. First of all there’s no such thing that people can’t. There is no such thing but only that they think they’re active because they invest forces which are beyond their desire or they think they’re passive because they cannot add a little bit, then a little bit more desire, even though they don’t have this desire. But they do add either in prayer or an effort. This is how we advance.

4. S. (21:14) About the first complaint against the greatness of the Creator, can you get the greatness of the Creator only from the friends?

R. But rather from who else?

S. It’s only from the friends, we know that the force that can influence a person is envy, lust and  honor that take a person out of this world. The question is about envy. There are states where there is envy and this feeling of envy is unpleasant and then you as if lower the friend to not be  envious but there are states outside where you can’t take that factor of that causes you envy and be take it out and how do you respond to that this kind of envy that’s eating you up in the Ten?

R. It’s a different  kind of envy. It’s a good envy where you say thank you to the Creator, for giving you such an example in a friend and then you have a possibility to advance.

S. There are examples I see. There are good examples from the friends but this envy doesn’t cause me to move internally. It doesn’t take me out of my comfort zone yet?

R. It’s because you’re not taking it in the right way.

S. How to take it in the right way?

R. I don’t know, how does the mother or father tell the little child to look at your friend to see how big he is and how he’s doing everything in a good way and in school etc. learn from him.  This is good envy.

S. In that respect I also depend on the friends.

R. Yes, but this is shown to you, they show it to you. The fact that you in advance want to erase these things because it’s unpleasant, that’s wrong.

S. It’s not a decision. I do want to take an example that will help me feel envy, meaning I see a good example but I don’t feel it makes me envy.

R. Because you don’t want to take this example because it feels unpleasant to you.

5. S. (23:54) What does he need to change in his attitude toward the friend so that it awakens the envy?

R. To love the friend, to respect the friend for giving him a good example.

6. S. (24:23)) Rav, he says here that there are two problems here basically but the solution is one. He says there’s no other tactic but to walk on the path of faith above reason, disregard the arguments and trust that the Creator can help everyone, but if a person is now immersed in the state he can’t overcome. How does that solution solve both of his problems?

R. Bit by bit he starts from far away until begins to connect with this friend and he studies with him as though they’re working together.

S. Also with regards to the friends from which you said before you can see the effort that each friend makes as is this additional sesame that he puts in his great inspiration that he overcomes but when the heart is blocked it sealed you can’t see it.

R. Pray, pray no one gives you a solution right away they want to give you a solution through all kinds of states.

S. He says that the tendency is to go above reason. It’s not that you can always be above reason?

R. Yes, of course and also there are many degrees and above reason..

7. S. (26:12) Probably following with the friend said, there’s two obstructors that come to a person. There’s such a state where it throws a person completely off the path, other times it gives you motivation and strength on the path but I don’t know what’s making the difference. I just fall to these states. How to check yourself so that you find strength and such a state, to work and it doesn’t throw you off the work?

R. This is something we have to check yourself, all the time, towards your successful friends. That is all.

S. What do you mean the successful friends?

R. Those that are able to advance in spite of the difficulties.

S. The solution will always be an adhesion with the friends.

R. Yes.

S. When we go above reason this direction of adhering to the friends, am I supposed to just ignore what’s happening to me in reality or am I supposed to develop some new emotion towards the friends?

R. Well this is correct and also that is correct.

8. S. (27:44) It says the second obstructor lowers the aspect of Israel in him, he tells him that Israel in you is very weak, both in talent and skill and the ability to overcome and the person sees that it is true so what do you do?

R. What to do? Nevertheless to continue and pray that the Creator will strengthen Israel within the person.

9. S. (28:35) He writes in the article if it gives him satisfaction that he can give up on self-benefit he gives the example of the porter who carries the luggage so emotional satisfaction is also a reward, so is there a satisfaction in faith above reason or not?

R. It’s not the same emotional satisfaction as the one we can imagine because it is emotional satisfaction or in Hebrew in the Nefesh in the spiritual vessel when he gets an addition of power to overcome the difficulties and keep rising to do something for his Rav.

S. It’s already a spiritual Kli, it’s already a connection with the Creator?

R. Yes.

10. S. (29:59) How did these obstructors  manifest in the work in the Ten?

R. In different forms. I can’t explain it right now.  How? With an array of possibilities.

11. S. (30:45) Is there a connection between two levels of disturbances in the with the questions of who and what maybe who is more Pharaoh and what is Sihon and Og?

R. Yes. This is how it is. Who is this Lord that I should listen to Him and what is this work that you do?

S. One is intention and the other is the body itself?

R. Yes.

12. S. (31:27) What does it mean to strengthen Israel in us?

R. That this desire with which we want to get closer to the friends and with them to the Creator, we strengthen this desire all the time.

13. S. (31:53) Baal HaSulam writes somewhere I can’t remember where, that there is one who will reach attainment and when who will bring others to attainment. Such voices within me that strengthen me to bestow in education and dissemination are weakening me or is it okay to listen to them?

R. No, no these are good voices. Eventually they cause you and other people to get closer to the truth

14. S. (32:33) When the obstructors come and begin to attack each one of the friends, why is the defense that the ten has against them?

R. That we attack them and return. We don’t want to accept such attacks against the connection between us and the connection from us with the Creator, okay.

15. S. (31:21) To scrutinize this further about the obstructors, is there an order in the obstructors that you could say that the first obstructor of the Pharaoh is more the obstructor of the goal? Later on, the second obstructor comes and that’s more on the path to Israel to come to the goal. One is more the obstructor of the goal and one is more the obstructor of the path, can you say that?

R. Yes, more or less for the time being we can divide it in this way. Later on it changes a little bit but this division is correct.

S. Is there an order that let’s say the obstructors the obstructor comes first and the other one is another degree?

R. Yes.

16. S. (34:32) What is this quality of spies in Israel? Israel is already faith above reason, they already went through the desert and experienced things and all of a sudden the quality of spies were from?

R. This is already the entrance to the state of above reason.

S. No translation

R. They’re still not there, they’re still in the preparation.

S. What does it mean that it says here at the end that the force of faith above reason cancels all the other forces in the world? How can this quality of faith above reason cancel all the other forces in the world?

R. Because this force stems from the Creator.

17. S. (36:01) Faith of a reason is yearning for more bestowal?

R. It is a form of adhesion with the Creator not through the reason but through faith

S. Meaning if I’m already bonded with the Creator so what’s the difference if I’m glued with faith or reason?

R. That I cannot explain. You should aspire to understand it. That your internal organs will be formed that will feel it.

18. S. (36:44) It says in the article that a person can give up self-reception in order to bestow something to someone if it gives him emotional satisfaction. Do I build my emotional satisfaction or the Creator gives that?

R. The Creator gives that. The Creator gives that to you.

19. S. (37:42) This desire, the envy that comes to a person. It’s even coming with these two disturbances or obstructors to which do we see and take an example in order to overcome all that and receive the greatness of the Creator and see the greatness of the Creator in that?

R. Eventually only the connection between us is what establishes us on the middle line then we advance correctly.

20. S. (38:31) He said before that we need to always strengthen Israel. How do we do that?

R. That I’m connected to the friends and we make a group together and we work for the collective force of the group. This is my work actually

S. This is the Israel within us?

R. Yes

S. Can I also ask about Israel, the state?

R. Please.

S. We see now there’s a big heaviness in the people of Israel because of the war. How can we overcome it? What can strengthen us and give us confidence?

R. Also only in connection between us, only connection between us As we learn from our history only connection between us can save us. This is what ultimately brings us to success to victory

21. S. (40:13) We’re really happy that you feel better and you came back to us. We were very concerned about you. Question: “Should we believe that all the forces exist in the world like individual notes”? We need to unite and what unites this sounds? These notes and plays with them? Is this a special upper force? should we describe it that all the forces in the world are like individual notes and the force that plays them together is only the one unique and unified force the upper force?

R. Yes.

S. We can stop the wars?

R. Yes.

22. S. (41:18) What is the difference? What do we gain from overcoming in faith above reason between Pharaoh’s obstruction and the obstruction of Sihon and Og?

R. These are two degrees. completely different things. It’s not that we should completely throw away the degree of Og, Sihon and Og, rather we should have to be in that as well and then also rise against Pharaoh. As always, any ascent we make on any degree means that we overcome some disturbance which is the height of that degree, and thus we rise to the upper degree and that’s another degree and another degree just like you climb stairs in a building.

S. But why doesn’t it just lower the importance of the Creator? Why?

R. It weakens  it weakens of course the next degree as a lot tougher than the previous degree.

S. Sihon and Og it’s not that the Creator becomes less important but rather the Creator remains important but the Israel in him becomes less important. Why doesn’t he only clothe in the Creator why does he have to lower the importance of Israel suddenly?

R. Because the person worked on that and achieved the greater strength and therefore he was there to rise.

23. S. (43:26) A friend is asking Rabash in his article it writes that the Torah weakens or exhausts his power shouldn’t it be the opposite?

R. no obviously if a person who comes to study and had a lot of power and you wanted to to attain, to understand, to be great so the more he studies the more he feels that his strength disappears he’s not that strong he’s not that passionate and that’s natural it’s natural what should he do? He should replace this force that he had to begin with from birth to a force that he receives from the society so if he hears then he crosses from the individual power source to the social power source.

S. When he connects with the friends in the ten isn’t this the force of the Torah that he receives from the text?

R. That’s unrelated, no. What’s important is where where he gets it from.

24. S. (45:02) About the second obstructor, he says that when he sees that the person overcomes it’s compliance and it goes above reason, he doesn’t look at what it tells him then he comes with a complaint against Israel. It’s as though his complaint is not within reason but the complaint is when we rise above reason, so how is it different from the first obstructor from Pharaoh?

R. You are going to have to read again.

S. Can I ask another question about faith above reason. He writes that to trust the Creator that he can help, etc. etc. My question is, is the main action in faith above reason more than the feeling that we overcome all of that, specifically this matter of trusting with faith, without any conditions is it the main action in faith above reason?

R. Yes, that is generally the main action. That is the main action.

25. S. (46:31) The question is, which actions can save us from the hardening of the heart?

R. Only the connection between our hearts, That one heart will strengthen the other heart and thus between all the friends we come to states where our heart is connected to the Creator only and then we are unlimited with our spiritual actions. Only that.

26. S. (47:29) In our story there are always those who are against Israel, Pharaoh, Sihon and Og, etc . Is there any kind of development without these enemies?

R. No, there’s no such thing, because Israel is a spiritual matter. The corporal Israel which some belong to what we called Jews.  That is not what Torah is about. In the Torah Israel is straight to the Creator. Those who yearn to reach bestowal upon the Creator.

27. S. (48:20) About the Torah weakening or exhausting the power of a person, does it exhaust the egoistic forces?

R. Let’s say so.

S. It seems that the will to receive seemingly surrenders and by this it comes closer to the force of the light?

R. Yes.

28. S. (49:12) I want to ask about the external enemies of Israel. Is there a correction than that and if so what is it to a person they’re from a very young age is educated to hate and even kill someone else?

R. There is no correction if not through the path of Torah.

S. If we succeed in connecting between us even such hatred can turn into love or hear it has to be?

R. Yes, absolutely yes.

29. S. (49:56) How to help friends build new organs for the bestowal?

R. Only by increasing the connection between us. We he gives more and more possibilities to bestow to each other and from that general bestowal to bestow to the Creator and with such an intention on our part the Creator will be revealed to us.

30. S. (50:43) You direct us that we acquire strength and confidence from the connection between us, right?

R. Yes because the vessel needs to come from us.

S. How do we accumulate this energy when we show examples to each other?

R. I show my friends that I am willing to connect to them in order to get closer to the Creator. To discover the Creator within us.

S. This is what lets us accumulate such energy and get confidence?

R. Yes this enables us to create within us such a vessel, such a place where the Creator can be revealed.

31. S. (51:55) You said that I should find forces in the group. Can this be done in a conscious manner? How do I get forces from the group?

R. I try to connect to them and as I make these attempts. I start feeling how can I approach them, how to be closer to them and how to be in their favor. In such a way gradually I become incorporated in them.

S. If I had such a desire and later on I no longer have such desire, to reawaken this desire?

R. You will try. Start today anew to work on it.

32. S. (53:20 Is a prayer in which we don’t place any thought about what is it, what do we want to get from it, is it accepted directly or do we always have this intention before the prayer?

R. It is not accepted. The prayer the way you said it is not accepted.

S. If I was here for 100 years doing everything that I’m told but I didn’t put the intention there nothing is counted?

R. Yes.

33. S. (54:22) I want to continue the friend’s question of the friend about the fact that there is a feeling of great heaviness now because of the war. It also exists in us lack of confidence and lack of certainty. Mostly within women in our community and in Bnei Baruch. How do you recommend for us to behave during this time to strengthen, to give confidence to each other?

R. I think that what we need, especially women, is to be as mutually connected as possible and understand that all our work is only to be inside each other, in connection. Thus be certain that the Creator is also among us and even though there are many calamities to nevertheless have joy as well because all of this comes to us only from the Creator because there is None Else Besides Him and we wish to only be connected between us and between and from us to him. That’s it and a bit more, relax.

S. Each one of us, we are intense and it truly gives us this perception that there’s None Else Besides Him and He is the good that does good and it strengthens us but should we do a bit more between us?  As a community or family to add something or just continue to work in connection between us and that’s it?

R. From the connection between us continues, the connection between us.

34. S. (57:45) I say according to the words in the Zohar that the matter of Pharaoh is within and from the side of the reason there’s no possibility to emerge from the control but only from the force of faith above reason. This force cancels all the forces that exist in the world. Are there any conditions for how to develop the force of faith above reason so it will cancel all the other forces in the world?

R. As we learn, simply work with faith above reason. Each and every moment and try to go back to the same action., To raise myself above reason.

35. S. (58:42) The question about strengthening through connections, strengthening in the connection,  if we the whole world vessel in terms of students that sit in the morning less and I’m just throwing the number let’s say 1,000 and yesterday they were 800 in the lesson, does it mean that there is a greater effort to connect and grow stronger in the connection?

R. Yes.

S. This is so then every ten must feel responsible that the friends in the ten will take part in the morning lesson?

R. Desirably.

36. S. (59:37) How can we remain in the right intention?

R. We are always reading about it. I can’t explain it again, 10 articles anew.

37. S. (01:00:11) The excerpt says that when you trust there no power can resist the power of the Creator and then later it says that faith about reason cancels all the powers in the world, so does this wonderful power of love start only within each ten or can it come for the person outside their own Ten?

R. It depends, if there’s this and there’s that. You can also connect outside the Ten, if the Ten degrees it has to be a mutual force.

38. S. (01:01:12 From the article we learn about two forces, are these two forces Pharaoh and Sihon and Og do they relate to the mind and the heart?

R. No, that is not exactly the way to sort it out. There is something like that, but it’s a different thing. Sihon and Og but mind and heart is a different thing, It’s deeper forces of the soul. We will learn that.

S. Are the ability of people of Israel to get out of the special state where if we can project it the friends, the friends who are talking about have difficult emotions we have. It actually harms the body, our body we’re coping and with connection and.apparently we haven’t yet reached the interconnection of the forces of the soul that can deliver us from the state?

R. Yes.

39. S. (01:02:36) Sometimes there is work above reason for each and individual level of a person inside the Ten and sometimes there is a need for work above reason which is also on external level and also its general low like the whole nation receives or a group what’s the difference in the work of a reason here and there?

R. The difference is one extends how deep they take it. There is hero and quantity and hero in quality. Hero in quantity means what we can count with our hands but a hero in quality, we can’t attach this to that and say that this is more and this is that and it’s a problem but we have to try to be both hero in quality and in quantity. Then there is an interdependence between them.

S. How do we do this work one time in the quantity one time in the quality? How do you do this work?

R. You try to be in both, try both this and that.

S. What is the work in quality and what is the work in quantity?

R. Working in quantity that is clear, that is the tens that we are assembling and we don’t need more than tens. Each and every one is in the ten and the mighty in quality is no longer about the ten, it’s about what’s inside the tens. How much their connection will call upon the singularity of the Creator.

S. When we get such a collective blow as a group or is a nation the quality is not enough but the quantity is also required?

R. Yes.

S. How do we deal with such a situation? Let’s say we want to justify the Creator and be relaxed and it’s really something possible. It’s really work above reason, to justify the Creator that He’s good and that’s good etc. How do we overcome from the connection between us through quality and quantity when we reach such justification?

R. I don’t know how to tell it to you in a succinct manner. Mind and quality we understand, mind and quantity we understand what are you asking?

S. I’m asking when we get a blow for the whole nation. I understand that the force of quality is not enough we need the quantity. How do we recruit this quantity? What is this quantity? where do we get it, what do we get from? If now to work in faith above the reason towards this blow which is against the whole nation?

R. I don’t know. I think you have representatives in the Knesset, in the parliament members. I don’t know. I don’t belong to that and that you can do some work there that there must be a connection in quantity.

S. That means if you want to rise above reason in order to justify the Creator and enjoy the feeling that there’s None Else Besides Him this terrible state that we experience as a nation, how do we record this quantity?

R. I don’t know. It’s not my territory, this is dissemination. I think you just need to publicize, to advertise the printed material about the quantity. That’s really printed material about the quantity, this is something we lack.

S. This will help to rise above reason as the world Kli, and He’s the good who does good and all these states of in the most terrible ones? Connecting the ten is not enough dissemination is also required?

R. Dissemination in order to create connections in more Tens. After all we’re not a single Ten we are many tens and so it is worthwhile for us but in all these Tens. We will work on quality and quantity and quantity we understand that is a Ten and in quality it needs to be as one.

Whatever we have we need to accept it from the Creator happily, that he advances this way towards correction.