READING: BETWEEN AFTER MIDNINGHT AND DAWN THURSDAY

Rabash. Two Discernments in Holiness. 15 (1987)

LESSON MATERIAL

Two Discernments in Holiness

Article No. 15, 1987

There is Kedusha [sanctity/holiness] above and there is Kedusha below, as it is written, “You will be holy.” Thus, there is Kedusha below, meaning that the creatures should be holy. Afterward it is written, “For I the Lord your God am holy.” This is the Kedusha above.

This is the reason why there should be Kedusha below. Because He is holy above, he wants below to be holy too. Our sages said (Torat Kohanim), “You will be holy; you will be chaste, for I am holy.” That is, “If you sanctify yourselves, I will regard you as though you have sanctified Me.”

This seems difficult to understand, since it implies as though there is no Kedusha above. Yet, since the Creator wants to be holy, He says, “If you sanctify yourselves, I will regard you as though you have sanctified Me.” We should understand this. The literal meaning seems to mean that since the Creator is holy, He says that the creatures should also be holy, as it is written, “You will be holy, for I the Lord your God am holy.”

The words of our sages imply that the lower ones should be holy and sanctify Him, as they said about what is written, “for I the Lord your God am holy.” That is, “If you sanctify yourselves, I will regard you as though you have sanctified Me.” It is as though the reason we should be holy is so that there will be Kedusha above.

Our sages also said (Kedoshim Rabbah 24:9), “You will be holy. Can he be like Me? The text explains, ‘for I am holy.’ My holiness is higher than your holiness.” This, too, is difficult to understand. Can you imagine that Israel will be like the Creator? Is this even conceivable?

To understand the above, we must understand the meaning of what was said about “You will be holy, you will be chaste.” That is, from what should one abstain? We should also understand why a person should abstain. The text seems to mean that a person should abstain because “I am holy.”

But that, too, we should understand. We can understand that the Creator is holy, but why is the fact that the Creator is holy a reason for a person to also be holy? Can a person resemble the Creator? Is this possible? And if it is, we must understand what it means that a person is obligated to be as holy as the Creator.

Also, it seems as though this is the main thing that a person needs to be. Otherwise, it seems that he is the opposite of Kedusha, Tuma’a [impurity], as though there is nothing in between, a middle between Kedusha and Tuma’a. And we should also understand what is Tuma’a in the work and what is Kedusha in the work.

We should interpret all those matters in one direction, meaning to return to the purpose of creation, what it is, what is the root of the corruptions, and what are the corrections that we must correct in order to fully realize the purpose of creation—for the creatures to receive the delight and pleasure that the Creator wants to give them, since His desire is to do good to His creations.

It is known that the desire to do good created a desire to receive and a yearning to receive the good that He wants to give. That desire to receive is called the “root of the creatures.” From this desire, many discernments later expanded in this will to receive. That is, when it first emerged and was revealed, and received on this discernment, that state was called the “world of Ein Sof [infinity].”

This means that this will to receive did not put a stop on the upper light, but received the delight and pleasure in this Kli [vessel]. For this reason, a correction was made not to receive the abundance in order to receive but in order to bestow. By this, they would not feel any shame upon the reception of the pleasures.

It therefore follows that in the world of Ein Sof there was only one desire. Only afterward—after the correction of the Tzimtzum [restriction] was done, that something should be received only to the extent that it is possible to aim to bestow—that desire divided into many discernments. It is so because when Malchut received with the Kli we attribute to the Creator, for He has made something new, existence from absence, called “yearning to receive pleasures,” Malchut could receive everything that the Creator wanted to give, since He has created a desire to receive to the extent that He desired to give.

Naturally, Malchut could receive all the abundance that the Creator wishes to give. This is why this is regarded as one desire. It is known that the light is indivisible, but rather all the divisions we discern in the lights are only from the perspective of the receivers. For this reason, since there was only one discernment in the receiving Kli, it was regarded as one light, since one Kli is discerned as one desire.

But after the correction of the Tzimtzum, we must place over the will to receive the aim to bestow. Since we attribute the matter of bestowal to the creatures, the Kelim that the creatures must create certainly cannot be completed at once.

For this reason, each time we should take a part of the will to receive and correct it into working in order to bestow. This is why the general will to receive that was created was divided into several pieces. According to the measure of the intention to bestow that is placed on them, to that extent the desire receives the light that befits this desire, which is corrected with the intention to bestow.

It therefore follows that when we interpret “You will be holy, you will be chaste,” we asked, From what should one abstain? We must say that one should abstain from self-love, meaning from self-reception, and engage only in bestowal because “I am holy.”

That is, it is in order for you to be able to receive the delight and pleasure. The benefit that you will receive will be without any shame if you are in the form of “desire to bestow.” This will bring you equivalence of form, as our sages said, “As He is merciful, so you are merciful.” This is the meaning of “You will be holy.” You will be as a desire to bestow. “For I am holy,” for I, too, only bestow. This is why we need equivalence of form, called Dvekut [adhesion].

Now we can understand what we asked. Here it implies that the reason for “You will be holy” is that the Creator is holy. Therefore, what does it mean that our sages said, “for I am holy,” meaning that “If you sanctify yourselves, I will regard you as though you have sanctified Me?” This implies the opposite, that you must be holy so as to seemingly sanctify Me. In general, it is difficult to grasp that the people of Israel should sanctify the Creator. What does it mean?

We always say, “Blessed are You, O Lord, who sanctifies Israel and the times,” “Blessed are You, O Lord, who sanctifies Israel and the day of remembrance.” We also say in the Kiddush [blessing in the beginning of Shabbat (the Sabbath)], “For You have chosen us and sanctified us from among all the nations.” Thus, what does it mean, “as though you have sanctified Me?”

It means that the Creator needs us to give Him something for His benefit, since He seemingly needs our Kedusha, and He cannot obtain this unless through us. Can it be said that He needs the creatures to give Him something?

As we explained, “holy” means bestowing. In order for the creatures to have Kelim to receive His abundance, there must be equivalence of form. That is, the creatures, too, must want only to bestow and not to receive. Otherwise, it will not be apparent that the Creator is bestowing upon them.

This is why the Creator said that “If you sanctify yourselves,” meaning abstain from self-reception, and engage only in work of bestowal, called Kedusha, “I will regard you as though you have sanctified Me.” That is, by engaging in bestowal, you made Me able to bestow abundance upon you.

It therefore follows that the Creator needing the creatures to sanctify Him by sanctifying themselves refers to the revelation that the Creator is the giver. Otherwise, He will have to remain concealed from the creatures. Then, He will not be able to give them abundance because by receiving the abundance they will fall into a Kli of self-reception, an excess.

In other words, previously, they received corporeal delight and pleasure into the vessels of reception. But when He bestows upon them the upper abundance, which is the real pleasure, they will certainly be real receivers, as we know that the light makes the Kli. That is, the pleasure causes coveting, as our sages said, “The eye sees and the heart covets.”

Now we can understand that the Creator needing the creatures to sanctify themselves is for the creatures’ benefit. That is, by working in order to bestow, the Creator will be able to give them abundance and they will remain in bestowal and not in self-love, which creates separation in spirituality.

This is the meaning of the words, “I will regard you as though you have sanctified Me.” In other words, by this, you have made it revealed to all that I am holy, bestowing delight and pleasure upon the entire world, for bestowing means holy.

Now we can understand what we asked about what our sages said, “You will be holy. Can he be like Me? The text explains, ‘for I am holy.’ My holiness is higher than your holiness.” We asked, Can anyone think that the sanctity of Israel is similar to the sanctity of the Creator?

And according to the above said, we should interpret that since the Creator said, “You will be holy,” it means that you will abstain from vessels of reception and work only with vessels of bestowal. “Can he be like Me?” meaning like the Creator, who does not use vessels of reception because from whom would He receive? Instead, everything we can say about the Creator is only from what we receive from Him, as it is written, “By Your actions, we know You.”

For this reason, the Creator says, “Do not think of being like Me,” that you will stay as bestowing in order to bestow, which is the meaning of “Can he be like Me?” In other words, as I give and do not receive anything, you, too, will remain bestowing in order to bestow.

He said about this, “No! you should achieve a state of receivers, actual reception! You must use your vessels of reception. It is only the intention that should be in order to bestow, since the purpose of creation was to do good to His creations, for the creatures to receive delight and pleasure.” This is the meaning of what is written, “My holiness is higher than your holiness.”

It therefore follows that we should discern between the Kedusha of above and the Kedusha of below. Although it is written, “You will be holy, for I the Lord your God am holy,” which we interpreted to mean that you will work only in order to bestow, just as I am the giver, it is as our sages wrote, “As He is merciful, so you be merciful.”

Still, there is a difference between the Kedusha of above and the Kedusha of below. The Kedusha of above is all to bestow. There is no reception there at all. But the Kedusha of below is not so. Rather, the wholeness is precisely when you do use the vessels of reception. The Kedusha is over the intention! In other words, the requirement of the creatures to be holy, meaning giving and not receiving, refers primarily to the intention that they will work in order to bestow.

However, in the order of the work we should discern between Katnut [infancy/smallness] of Kedusha and Gadlut [adulthood/greatness] of Kedusha. The order of the work is that we go from light to heavy. Therefore, we must begin with working so that the actions will be in bestowal in order to bestow. This is regarded as all the Mitzvot [commandments] he performs will be with the aim not to receive reward or anything in return for keeping Torah and Mitzvot. Rather, it will all be Lishma [for Her sake] and not for his own sake. This is called “bestowing in order to bestow.”

Afterward comes the Gadlut, when we begin to work with vessels of reception in order to bestow. This is regarded as the creatures saying, “We want to receive delight and pleasure because this is His will, for He has created the world in order to delight His creatures.” It follows that we should discern two kinds of Kedusha: 1) Kedusha of above, which is all to bestow and not to receive at all, 2) Kedusha of below, which is to receive in action, but the intention is to bestow.

LESSON

Morning Lesson October 31, 2023

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

Part 1:

Rabash. Article No. 15, 1987. Two Discernments in Holiness

1. Rav intro: (00:18) Let’s read and we’ll see what discernments we have in sanctity and holiness.

Reading Rabash Article No. 15 – “There is Kedusha above and…”

2. S. (22:48) We learned that a person that wants to break his coveting, he gets two covets, two yearnings, so what are we trying to do, to break ourselves or break our yearnings, or lusts?

R. A person who advances towards connection with the friends and connection with the Creator begins to discern whether or not he is in it, whether he is drawn to it, whether advances or not accordingly he begins to see his different states, his degrees. 

3. S. (23:39) How can we practically distance from the will to receive and be in the desire to bestow?

R. I can’t tell you everything Rabash is telling us. In all we need to constantly be in it, where is our intention to receive or to bestow? How to receive? How to bestow? This is how we should always measure ourselves.

S. What does our intention need to be?

R. Our intention should be only to bestow to the Creator and to bestow to the Creator is possible only on the condition we wish to bestow to the friends.

4. S. (24:54) These two kinds of Kedusha, the first one, how can we incorporate the common general desire so we can bestow?

R. We wish to help one another so that we will all have the power to bestow to the Creator. This is how we begin to advance meaning each and every one thinks how he can connect with the friends so that from our connection we can bestow to the Creator. That is in fact the path the way.

S. When we connect to these moments with the intention to bestow to the Creator how do we then start to use the other kind of Kedusha, where we can receive in order to bestow?

R. When we have the intention to bestow, we develop this intention in order to bestow in order to bestow, until we see that we can receive something to bestow and that’s how we advance.

S. A person receives in order to bestow as a participant in this connection or does he within this connection? Who was the one that feels the intention in order to bestow?

R. The one who passes, who conducts, who advances everyone, He is the one who feels.

5. S. (26:52) What does it mean to sanctify yourself, isn’t that egoistic? 

R. No, to sanctify means to reach bestowal. There is nothing more than that meaning to reach bestowal between us to bestow to the Creator.

6. S. (27:28) What does it mean to sanctify but you already answered, in order to attain this what awareness do we need to obtain?

R. We need to give examples from friends on how each one wants to reach bestowal. Each shall help his friend and in this way we will learn from each other, we will receive an awakening from one another exactly on how to advance.

7. S. (28:26) We always say that the Creator is first, and creation is secondary. I think that it’s the Creator. How can it be that creation does something without the Creator? 

R. I didn’t understand the question.

S. We need to sanctify ourselves meaning we need to do some action without the Creator helping us, but we always say that the Creator is first, so we need to ask him first?

R. Yes.

S. But here it works out that the creature sanctifies himself?

R. No, you misunderstood, the creature works to resemble the Creator. That’s why he understands that only his request to the Creator will give him power to express his intention to bestow.

8. S. (29:46) The will to receive develops automatically or is it something that we can increase in order to receive more sanctity?

R. If together with the friends and the group we wish to advance to resemble the Creator, to be bestower’s like Him. to bestow back to the Creator, then we begin to feel over time how much our desire, our intentions truly want to advance us toward bestowal.

9. S. (30:54) What’s the examination that I can do to know if I’m receiving at this moment, am I receiving to bestow or is there some spin of the will to receive that I want to bestow but I am actually receiving, how do I check this?

R. If I go in order to receive in order to bestow I will immediately feel a new connection with the Creator. Where I wish to bestow to Him and that I feel how He wants to bestow to me.

S. This action and this effort that I make to bestow, is it necessarily in the will to receive a feeling that’s unpleasant?

R. It’s not pleasant because I already wished to come out of it and into reception.

S. The more unpleasant the feeling is, the more resistance there is? Is that how the intensity of this action is greater?

R. Let’s say so, yes. 

10. S. (32:13) What’s the state that the Creator is always rising above me above the created beings?

R. Nevertheless what we feel, what we think is happening to us, it all comes from Him. We need only to arrange ourselves correctly according to what’s coming from Him.

S. Is the prayer thar factor that causes us to understand that the Creator is always the upper force and the ‘Good That Does Good’? Does the prayer actually build our attitude to the Creator?

R. Of course, certainly.

S. If a person sometimes feels weak on the path and says the friends are great and they can advance but how can I remain on this side of the ego?

R. The fact that the friends appear great, that’s not bad, that’s not a bad thing. The question is to what extent it advances a person. Discovering that I am among a group of people who have the intention of reaching bestowal and I am incorporated in them, and I can feel their embrace, their desire to help me and I wish to help them. This is a great state for advancement.

11. S. (34:03) Does it mean that when you raise the Shechina from the dust, we sanctify the Creator?

R. Certainly, yes, because what is Shechina, divinity? It is the Creator’s attitude toward us. This is called Shechina, divinity.

12. S. (34:36) What manner does the sanctity from above depend on the testament of the lower one below from the Kli?

R. As much as we can sanctify the Creator from below He is called holy. How else can we evaluate Him, appreciate him? Only according to our attitude, according to how great He is in our eyes.

13. S. (35:21) It seems like to receive in order to bestow, like the example with the host and the guests, it’s easier than bestow in order to bestow. I eat in order to delight the Creator, the Lord, the host, and He enjoys. Where is the landmine, the landmines that trip us and we start falling along the way?

R. Because you begin to receive pleasures the moment you start to think of giving pleasures . This is the obstacle, the mind.

S. How do we avoid this landmine, this trap?

R. We gradually approach this and then we understand how we need to arrange ourselves.

14. S. (36:23) It’s written in the article that the Creator is merciful. How can we build him in a merciful way among us and how can we be compassionate and merciful towards each other?

R. We need to understand that alone none of us can reach connection, the purpose of life, the purpose of creation. Only under the condition that each should help his friend. Hence we need to connect, we need to feel one another and when everyone feels everyone else it becomes easier because we have the ability to rise above acts of reception to actions of bestowal, this is how we advance.

15. S. (37:41) In what way do we meet the Creator in equivalence of form?

R. In what place do we connect with the Creator in equivalence of form? In ‘I to my beloved and my beloved is to me,’ when we wish to give to one another. The Creator wants to bestow to us, and we wish to bestow to the Creator.

S. Is that in receiving in order to bestow? Correct?

R. Also in bestowing in order to bestow, we receive forces from the Creator. We don’t have the power to bestow from the get-go.

S. He writes here in the article, that we advance from one state to the next, as we have the equivalence of form with the Creator. So only to receive in order to receive we have equivalence of form?

R. No, according to what do we have equivalence? Equivalence means to be according to the action. Is my action to give or to receive. From the Creator, the action is to give, when there’s an action of giving for me then I am in equivalence of form with Him.

16. S. (39:18) When the pleasure is small you can remember the intention and the more it grows it’s difficult? How do you remember that the pleasure is great?

R. We need to evaluate to what extent am I allowed to feel the pleasure I received from the Creator so in return I can try and clothe it in my intention to bestow.

S. He gets this feeling, Good is not a good thing, everything gets lost so what actions can you do?

R. You can’t do anything. You have to first perform an action of restriction where you receive nothing. Later to gradually open yourself up to the extent you can receive in order to bestow. Then what you return to the Creator will be exactly equal to what you received from Him.

17. S. (40:41) He said that receiving in order to bestow is when you begin to receive pleasure to the extent that you begin to bestow. w

What if I don’t receive pleasure from bestowal? Is this bestow in order to bestow?

 I received something. Nevertheless I enjoyed something. 

R. It’s not pleasure, what’s the pleasure from? You can’t just be floating in the air.

S. What’s the pleasure from?

R. I don’t understand what you’re saying.

S. Bestowal in order to bestow, even here I received pleasure from bestowal. I get to this stage to receive some reward?

R. For which for some reward you went to reception.

S. How else can this transition happen if there is no reward?

R. You have connection with the Creator and contact with Him and that is why you can determine the level of connection from Him in a certain kind of pleasure.

S. Okay, so there is pleasure from contact with the Creator, but it’s not pleasure from bestowal it’s simply contact?

R. Perhaps we could say it this way.

18. S. (42:20) Is dissemination also an action of bestowal or does it have to pass through the friends? Where is it on the spectrum of action?

R. Dissemination is also a kind of action of bestowal, but its action is not spiritual. It is still corporeal material. If you wish to give spiritual power to the friends then the action is spiritual. If you wish to disseminate some texts among them music something that also advances people to bestowal. What you are giving is not a spiritual power?

S. The intention was dissemination to the general public. The feeling I received from the society, and I wish to bestow it?

R. No, this is not spiritual bestowal but still it’s a kind of spiritual bestowal, but it’s not clothed in spiritual actions, because there is no one who can receive it spiritually.

S. When does dissemination become spiritual?

R. Dissemination becomes spiritual when it’s up to the person who disseminates, how much he wishes to deliver to the general public something from him. Let’s say from Rabash and Baal HaSulam, this was spiritual dissemination. We’re on the other end of the receiving end. The question is do we participate in spiritual dissemination? That has to do with our intentions with our state. Of course you wish to receive spiritual connection from dissemination with them, but we are far from it. 

19. S. (44:46) In order to make the change from in order to receive in order to bestow you have to ask of him in order to do it is that correct?

R. Correct.

20. S. (45:16) We feel the bestowal? Is this something that we feel when we advance?

R. Yes. 

21. S. (45:45) How do I acquire on the path more and more of the will to receive the discernments of the will to receive?

R. With the help of the light that influences you, it opens up for you the desire to receive more and more and you try to aim it to use it in order to bestow.

S. It’s from within my connection with the friends, my attitude toward them where I demand more and more to feel that they’re a part of me?

R. Yes, you can say it like this.

22. S. (46:34) If we are interested in receiving wholeness is that receiving in order to bestow?

R. There’s no such thing. We are interested in reception. What for?

S. This many models of bestowal, is that work of the Creator revealed between us?

R. You wish to say that the reception will be in order to bestow?.

S. Yes

R. What is the problem?

S. From here the question is what separates reception in order to bestow? What is special about this state?

R. By accepting or receiving and we wish to feel what we’re receiving is something pleasant that is what built us. By that we discern reception, we measure it, we determine it, we appreciate how much we derive pleasure from receiving for the sake of bestowal. Here we have a very serious evaluation of what it means to receive in order to bestow. 

S. Meaning, all other attempts to reach something, they proceed that state?

R. Yes. 

23. S. (48:28) If you could explain please, what we receive in the lesson and then go to disseminate it outwards. what’s that? If this is not a spiritual action actually?

Then what’s the pleasure from that?

R. It’s included in our influence in the world, dissemination to the world between us but the action itself is not spiritual, it advances us, but in and of itself it’s not spiritual because we lack spiritual vessels.

S. It turns out that the spiritual vessels we can only develop in the ten, so let’s say if we all gather in a general assembly of the women of the Moscow group is that still not a spiritual action or is it?

R. That depends on you, if you gather together and you wish to create a common desire or view of something that resembles the Creator somehow, this is already a spiritual action. 

24. S. (49:56) I want to check something practical. Maybe if it’s possible, we want to ask correctly in a common heart for the imprisoned in Gaza will be freed. How can we do this in a pure way so that the Creator will have no choice?

R. Simply feel it in the heart. This is truly what I’m lacking and to feel it together. 

25. S. (50:35) He writes that, wherever we can say something about the Creator is what we receive from Him. As it is written we know you from your actions. In this reality, a person’s in and receives endless information that comes his way, how to develop a sensitivity to find the Creator there to seek the Creator there. What is that point where I look and seek the Creator in reality?

R. Try to search for what you receive, you feel. 

26. S. (51:20) To scrutinize equivalence of form some more, you have let’s say Kedusha from above and Kedusha from below, as you are merciful. As he is merciful, you are merciful. What is the difference, let’s say, between the quality of bestowal between the two? Is there a difference in power or in the force or are they exactly the same? What is the meaning of this equivalence of form? 

R. The difference is in the source, either it’s coming from the Creator or it’s coming from the created being. That’s what’s important here, each one who wishes to bestow to the other, the Creator to the creature and the creature to the Creator and they wish to reach equivalence for the bestowal to the Creator will resemble the bestowal to the created beings?

S. Is there a difference in the power or the force from a person or from the Creator or is there a difference in the power?

R. There is a difference of course, but for the time being we cannot evaluate it. We cannot measure it properly.

27. S. (53:05) Please tell us the spiritual vessels are in me or outside of me? Are spiritual vessels of bestowal inside of me or outside of me?

R. Spiritual vessels of bestowal, I don’t understand the sentence. Vessels of bestowal are always spiritual because it’s bestowal. Are they inside of a person or outside a person? You cannot say What does it mean inside?

S. I feel like I have the vessels of reception and it seems to me that I don’t have vessels of bestowal but they’re inside my friends?

R. Well, we’ll get through it, we’ll go over it, we’ll start to go over it right now.

S. Simply my question is if I receive an order to bestow, does that mean I receive it into my vessels in order to feel the vessels of the friends ? So it turns out that it’s receiving in order to bestow?

R. Yes, yes.

28. S. (54:31) How can I measure the pleasure I receive from which I need to change my intention to bestow? 

R. We can’t measure it yet, we cannot. 

29. S. (55:13) Is our prayer and the request for forgiveness something that can help a person that’s in a special state, to correct himself or herself and to sanctify himself or do we need an additional action?

R. No, besides prayer you need nothing meaning you need to perform acts of bestowal in connection with all that compliments the prayer.

30. S. ( 56:06) In the article “As if you have sanctified me who said you have brought forth as if you have sanctified me”, how are our actions as if you have sanctified me come to bring the sanctification of the Creator that as if?

R. Like a baby that wants to act and he’s trying to act good and correctly. The action becomes an act of bestowal. 

31. S. (56:56 ) Back to a friend’s question, towards the work in dissemination, you said that the work in dissemination is not spiritual. The work that we do in our meetings, you said that there’s a certain stage in which we do attain the correct intention in order to bestow. Is that what defines the success in our dissemination and makes it a true spiritual work?

R. Success is determined by the intention? What do I want to do with my actions? That’s what determines it.

32. S. ( 58:02) Earlier you answered that to give to the Creator, we need to perform a restriction so that we can give Him. In the Ten we have a certain difficulty to exert in understanding where we received that from? What exercise can we do in the Ten in order to put effort in the feeling of bestowing in order to bestow?

R. To bestow in order to bestow, we need to do it towards the friend, or everyone wants to support everyone else so that there will be a common source of bestowal between us.

S. Is there a certain exercise we can do in order to feel it?

R. Try. Try anything you wish to raise to the Creator. Speak about it. Do we all want it together? Raise it to the Creator like that, in a common prayer.

S. Can you describe it maybe?

R. I cannot describe a feeling. How can I describe a feeling? It’s impossible. The feeling is possible only if I invoke in your heart the same feeling that’s in my heart. This is called the connection of the hearts. Let’s hope that we’ll come to it. 

33. S. (01:00:32) The vessel in the world of Ein Sof the creature received all the light then as a result of the shattering actually each vessel became something personal. My question in general, of all the excerpts here, can the sanctity from below be obtained by the creatures without the shattering and without the Tens being able to discern the different desires that we need to work with?

R. No, no, that’s impossible without shattering. You can’t understand what this vessel is, how to correct it and so on and so forth.

S. That’s why we were given the ten so that we will be able to make these discernments?

R. Yes, yes that’s a demand from the Torah. 

34. S. (01:01:46) Is the reforming light what qualifies a person to be an Adam that engages in dissemination and prevents the bombs?

R. Yes.

35. S. (01:20:11) What’s the difference in the others receiving bestow through me or through another how does that advance him?

R. We can’t distinguish between the two. It could be more or less it could be different ways and styles. The important thing is that a person receives an awakening from the Creator either directly or it appears to him as if he receives it through the group, through a friend.

S. If someone receives as a result of my work does that mean the Creators’ receiving from me? Is it the same thing?

R. Yes. 

36. S. (01:03:01) Greatness to receive an order to bestow, to receive in order to bestow instead of the other relationships to me as the desire to attain a relationship with the Creator is so?

R. Yes, yes.

37. S. (01:03:33) In the transition from in order to receive it in order to bestow you said that during this transition I will be feeling that I have a new connection with him that I want to bestow to him and I will feel that he wants to have bestow to me so when a person bestows to the Creator is bestowing to the Creator actually to bestow to him the attitude towards the friend the exertion bestowal towards the friends above himself is that what he infects the Creator with?

R. Yes.

S. When he feels that the Creator is bestowing to him how does he identify it? Is it also the acts of the friends upon him or does he see how he’s bestowing to him and the efforts to bestow?

R. Yes, he feels that too.

S. Is there a difference between the bestowal between us and connection between us and he feels us the attitude of the Creator?

R. It’s according to the effort.

S. It’s all according to the effort, You added that we developed the intention to bestow in order to bestow until we see that we can receive something in order to receive in order to bestow Sorry so the question is what exactly are we talking here also about effort to bestow to the Friends of in order to bestow?

R. No, I’ll give you an example. I can take a desire of the friend and in that desire I can feel that desire. In other words, I receive a desire from the friend, and I feel this desire and the friend he receives the result of that is similar to receiving it in order to bestow.

S. Okay, so every action that is considered as vessels of receiving in order to bestow is to collect deficiency outside of me work with them and fill them?

R. Yes, yes from below. 

38. S. (01:06:09) Can we say that the deficiency of the Creators clothed in the deficiency of the friends and when I raise the deficiencies of the friends to the Creator without an attention to delight the Creator in this it actually makes it receiving in order to bestow?

R. Yes.

S. To continue, what does it mean to transfer the feeling to the friends? Can you say that the raising of the deficiencies of the friends and the feeling of that feeling of that deficiency from the creators actually transition or pass it on to them as if I’m receiving it from them and passing it on?

R. For the time being look at it this way. It’s a good exercise. 

39. S. ( 01: 07:10) Rabash says that the order of the work in Kedusha from Katnut to Gadlut, to the light to the heavy, what does it mean to bestow in order to bestow is something easy?

R. To bestow in order to bestow is easier than receiving than in order to bestow because I don’t work with my vessels of reception I only with vessels of bestowal. 

40. S. (01:07:52) When I raise the prayer for the hostages for those prisoners I feel like there’s a greater desire to bring contentment to the Creator and then I feel that my prayer is blocked and is not rising.

R. Why?

S. Because I feel that it’s my will to receive.

R. You might be right about your feelings nevertheless because this desire is closer to you, that’s why you feel it this way. Keep going, keep going.