READING: BETWEEN AFTER MIDNINGHT AND DAWN THURSDAY

Rabash. The Need for Love of Friends. 14 (1988)

LESSON MATERIAL

The Need for Love of Friends

Article No. 14, 1988

There are many merits to it:

1) It brings one out of self-love and to love of others. It is as Rabbi Akiva said, “Love your friend as yourself is the great rule of the Torah,” since by this he can come to love the Creator.

However, we should know that loving others or working for the sake of others is not the purpose of creation, as the secular understand it. The world was not created for one to do good to another. Rather, the world was created for each one to receive pleasure for himself. Saying that we must work for the sake of others is only the correction of creation, not the purpose of creation. The correction is that in order to prevent the matter of shame, there was a correction of bestowal, which is the only way for the creatures to receive the complete delight and pleasure for themselves without the flaw of shame.

In that regard, we should interpret what The Zohar says about the verse, “‘The mercy of the nations is a sin;’ all the good that they do, they do for themselves.”

We can interpret “all the good,” meaning the acts of mercy that they do, as referring to their intention, which is called “for them,” meaning for themselves. This means that it is according to their own understanding and not as we were told to observe, according to “love your friend as yourself,” as a commandment of the Creator, who created the world with the aim to do good to His creations. The Mitzvot [commandments] we were given are only to cleanse people, by which they will achieve Dvekut [adhesion] with the Creator. This will help them receive delight and pleasure, and they will remain in Dvekut with the Creator.

2) When the friends unite into a single unit, they receive strength to appreciate the purpose of their work—to achieve Lishma [for Her sake]. Also, the rule by which they were brought up is, as Maimonides said, “Women, children, and uneducated people are taught to work out of fear and to receive reward. Until they gain knowledge and acquire much wisdom, they are taught that secret bit by bit.”

And since we must wait “until they acquire much wisdom” to tell them that they need to work in Lishma, and a great number among the masses naturally remains in Lo Lishma [not for Her sake], and since the minority naturally annuls before the majority, when the friends wish to walk on the path that leads to Lishma, to avoid annulment before the collective, the friends unite and each one is dedicated to the others. Their aim is to achieve love of the Creator, which is the purpose, through the love of others, as it is written, “And you shall love the Lord your God with all your heart and with all your soul.”

It follows that by becoming one collective, although it is a small collective, they are already regarded as a collective, and this collective is not enslaved to the majority of the collective. Thus, they can work on love of friends with the aim to achieve the love of the Creator.

Although the commandment to love your friend as yourself applies to the whole of Israel, the whole of Israel are not walking on the path of coming from love of others to love of the Creator. Also, there is a rule that when people unite they absorb each other’s views, and the matter of Lishma—the essential aim of Torah and Mitzvot—has not yet been fixed in a man’s heart, meaning that the main intention is that through observing Torah and Mitzvot they can achieve Lishma. Hence, by bonding with others, the views of the others weaken his view of Lishma. For this reason, it is better to serve and to bond with the kind of people who understand that “love your friend as yourself” is only a means to achieve the love of the Creator, and not because of self-love, but his whole aim will be to benefit the Creator. Hence, one should be careful in bonding and know with whom one bonds.

This is the benefit of love of friends in a special group, where everyone has a single goal—to achieve love of the Creator. But when bonding with regular people, although they engage in Torah and Mitzvot, they are not on the path of achieving the aim to bestow upon the Creator, since they were brought up in order to receive, called Lo Lishma. Hence, if they unite with them, they will adopt their views and will say that it is not worthwhile to walk on the path of Lishma because Lishma is more difficult than Lo Lishma, since Lishma is against nature. For this reason, one should be careful not to bond with people who have not acquired much wisdom and have not come to know that the essence of the work of the Creator is for the sake of the Creator and not for their own sake.

But the matter of “love your friend as yourself” applies to the whole of Israel. Yet, we were given the keeping of knowing in advance with whom to bond. The reason is that before a person is rewarded with exiting self-love, he always feels that it is hard. This is because the body resists it, and if he is in an environment of a group of people who are united under one view, that considers the goal and not the work, then his goal will not weaken in him.

But if he is not always together with his friends, it is very difficult for one to hang on to the goal of bestowal. He needs heaven’s mercy not to weaken in his mind, which previously realized that it was better to work and to walk on the path of the work of bestowal.

Yet, all of a sudden he gets thoughts that it is better to follow the crowd, that one should not be an exception, although while he was united with the friends he thought differently. It is as we said above: While he is not bonded with the collective of the small group, he immediately surrenders to the collective of the masses and absorbs their views that it is enough to observe Torah and Mitzvot in all its details and precisions, and to aim that we are observing the King’s commandment, who commanded us through Moses and through the sages following him. We are content with this, since we will receive reward for this, and we believe in our sages who told us, “You can trust your landlord to pay you for your work,” and why should we think about anything more than that? As they say, “If we observe this, we are content.”

It is as Rabbi Hananiah Ben Akashiah says, “The Creator wished to cleanse Israel, therefore, He gave them plentiful Torah and Mitzvot.” This means that all the Torah and Mitzvot we were given are so we may have a great reward.

Thus, now the person has become smarter than while he was united in the society, when he understood that one simply needs to work for the Creator and not for his own benefit, and should emerge from self-love and be rewarded with Dvekut with the Creator. And although he saw that it was difficult to emerge from self-love, he realized that this was a true path, meaning that a person should come to work Lishma.

But while he is separated from that society, he immediately falls into the majority view, which is the majority of the world. In other words, the majority of Israel has not yet come to what Maimonides said, “Until they gain much wisdom, they are taught that secret,” which is the necessity to work Lishma.

And when that person enters the society, whose way is that it is necessary to achieve Lishma, the question arises, “How did this person end up in such a place?” We must believe that it came from above.

Accordingly, we should understand why, afterwards, he drifts away from the society. We should say, as Baal HaSulam said, that when a person begins to walk on the path of Lishma—and certainly this aim comes to a person who is given an awakening to the path of truth—and afterwards, for some reason, he becomes negligent in this work and relapses to the path of the collective, he asked, “Why is he not given another awakening from above?”

He gave an allegory about this. It is similar to a person who is swimming in the river. Halfway across the river, he grows weak, and a person swimming next to him gives him a push so he will start swimming by himself. The person who is trying to save him gives a few pushes, but if he sees that he is not participating, he leaves him and moves away. Only when he sees that when he pushes him, he begins to swim by himself does he keep pushing him each time until he’s out of danger. But if he is not participating, he leaves him.

It is the same in the work. A person receives an awakening from above so he will come to a place where people work knowingly in order to come to bestow contentment upon the Creator. And a person is given several awakenings, but if he does not make an effort to achieve this, he finds excuses for himself and must escape the campaign. Thus, a person remains righteous; that is, by leaving this society, he is always right. And by justifying himself, he truly feels that he is righteous.

Therefore, one must cling to the society. And since they are united, they are regarded as a collective, too. However, theirs is a big collective, while his society is a small collective. And a collective does not annul before a collective.

3) There is a special power in the adhesion of friends. Since the views and thoughts pass from one to the other through the adhesion between them, each is incorporated with the powers of the other, and by that, each one has the power of the whole society. Therefore, although each person is an individual, he has the power of the whole society.

LESSON

Morning Lesson November 14, 2023

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

Part 1:

Rabash. Article No. 14, 1988. The Need for Love of Friends

1. Rav intro: (00:28) Yes, we are, thank God, together again here in one place and hopefully more will gather. It’s good that we are renewing our study physically together as a need for love of friends. We all already heard and have spoken about it we understand to the extent this connection between us should be the central point in the process that we are experiencing and coming closer to the Creator and adhering to the Creator and discovering the spiritual world which for the time being is concealed and let us hope that we will succeed we are in fact certain that we will succeed very soon. The main thing here is discovering in each and every one in need of love of friends and to work in it no more. This is the place that we are building in our common desire in which everything is revealed. 

Reading (02:08) Rabash. Article No. 14 “1) It brings one out of self-love and to love…”

2. S. (19:40) How do we keep ourselves from acquiring opinions that are against our path? 

R. Not to come out of the circle of the group. We have enough strength. People with experience, with advancing on the path, if a person doesn’t become distant from them, he doesn’t want to be in their presence, near them, he has no problem being under the influence he will know how to guard himself. Whatever group that he is in will protect him. 

3. S. (20:52) This amazing article. Rabash clearly demonstrates how the connection with the society can position us to Lishma. We see from reality that there are friends who awaken at some point on the path they could be here for years and then suddenly they lose the connection to the goal specifically from the goal of Lishma. Is this the result of an inner disconnection from the society?

R. No translation 

S. Meaning a person can be here for several years?

R. It doesn’t matter the number of years. It doesn’t matter at all. You see the elderly that have no guidance to come closer to the purpose of creation. They haven’t heard about it, and they leave. They live in some special form and that’s how they continue.

S. Meaning if we see a friend and he has no strength from the path. He doesn’t feel the goal he’s losing his orientation toward the direction of correction that turns out the lack of correction with the friends that there’s no other reason?

R. No there is not.

S. How can we help him? Because that also disappears from a person he cannot see that it is a lack of disconnection. 

R. Is clear he could be very sharp, in other things he could be smart, in all kinds of things but it doesn’t mean anything. The most important, what is needed is the desire to connect to a null oneself and in a way to advance there is nothing other than the group that he is like a small child he needs to hold on to.

S. That’s clear but how can we help the friend that understanding disappears from him?

R. Give him an example, to talk about it in his presence, to continue together to study, to meet to scrutinize that he will hear that somehow will be included and by that he will come closer and connect.

S. Meaning the friends who wish to help the friend in this situation, we can somehow bring in more cooperation with us, to bring us closer to the friends?

R. Yes, and really try to pull him in. There are those that can really speak nicely, and they can come across as strong, that doesn’t mean anything. The main thing that a person understands is that his internality can go through correction only by having him in the center of the society and under the influence of the society.

4. S. (25:16) Rabash details many details of the foundation of her work in the goal and for her sake and love a friends and the society he opens the article there are many merits and there is a merit for coming out of self-love and he ends the article but there is a special power and adhesion with the friends and he writes in another article that there is a power those who engage in the wisdom of Kabbalah, what is this Segula, this remedy?

R. Segula the remedy is an external influence that is and directs a person towards the purpose of life. That is the remedy. They don’t see it, they don’t feel it, that even most of the world, and even all the world, they’re not attracted to it, they don’t understand. They can’t imagine this importance and also when he penetrates into it comes to that same group that’s directed toward the purpose of life. Also, they don’t get it immediately and it takes years and years and the greater the soul the person has, he can be more confused and see himself as being in all kinds of inclinations not in the right direction. That’s how it is.

S. On what this remedy works on the person, how does it appear in the Ten or in society, how does this remedy work on society, how does it work on a person?

R. It opens a sensation within a person that really the goal that he yearns for is in the group, that without it he can’t direct himself towards his goal and to the group. He is not able to hold on to himself in the right direction and the group it takes him with open arms, and it pulls him in the right direction without that non-sensation, mind, emotion or any kind of success, materialistic success, nothing will help him, and with that he needs to fight against his ego and to bend over go according to the influence of the environment.

5. S. (28:40) He gives the example of the swimmer in the river who has no power to swim on his own and talks about the awakening from above and if a person is awakened from above he doesn’t make this effort, but a person has no power?

R. He doesn’t, no. To reach the purpose of society where in it is the purpose of life. It is possible only by him being included in the society and they give him the direction of where he goes to.

S. He says that he doesn’t have the strength?

R. He will receive it through him.

S. There are situations where a person doesn’t have the awakening from above or the opportunity and he seems helpless in front of it. It’s clear that there is an awakening from above, but it is also clear, that he has no power to do anything with it. What does he need to do this action of swimming, that they’re pushing you as if the Creator is doing something even though you’re not doing anything?

R. A person has only the matter of subjugation, only subjugation. He needs to lower his head and to go blindly to go with his eyes closed following the group only that can save him.

S. What does it mean to follow the group with your eyes closed?

R. That they give him the purpose of development, how they work among each other, connect among each other, this already depends on the environment.

6. S. (30:49) It means to keep all the frameworks?

R. Yes, as much as possible.

S. He can participate in all the frameworks that they established, and he has no heart and soul to be part of it?

R. That’s true, but if you want to stay on the path for that same goal then he has no choice.

S. The creator doesn’t give up on him?

R. No, he doesn’t give up on him at all. There is no such thing that a person gives up on a person. He continues with him and whatever choice a person makes. Only the question is, is he advancing towards true upper goal, or is he leaving.

7. S. (31:53) What does it mean that he gives up on him? We just said that he didn’t give up on him. A person does what is needed and then you ended your answer with. it depends on whether the Creator gives up on him or not, I don’t understand.

R. The Creator doesn’t give up on anyone the question is, if a person chooses a way to advance the path to advance spiritually then he needs to subjugate himself and to connect with his friends and to go together with them in the group or that he doesn’t choose to go to really all himself to the group and he advances as he thinks individually personally.

S. I’m taking this moment as an example. The morning lesson is the most powerful time in a spiritual person’s spiritual life, it’s an awakening from above. They brought me here. What does it mean from this moment on I subjugate myself to the group?

R. What did you come for?

S. To answer?

R. Yes.

S. I came to get closer to the friends to the Creator. I say it in words. I also try to make the effort. The question is what does it mean to submit to myself not only now and the question we are always the whole day that we spent together as much as possible, read the article do whatever we can. As I told the friend it doesn’t guarantee that we can disconnect the person, it’s his internality. The question is beyond the example that we give him that we try to give him. Can a person control whether or not he will disconnect and subjugate himself? What does it mean to subjugate yourself?

R. When he is in Ten and he accepts upon himself whatever they agree on whatever they choose and by that he advances every day. 

8. S. (34:43) What should the Ten pay attention to? Be cautious about and notice it is not in connection for the Lo Lishma but rather for the sake of this higher goal which is Lishma?

R. Again

 S. What should the Ten pay attention to? Be cautious about and notice it is not in connection for the Lo Lishma but rather for the sake of this higher goal which is Lishma?

Yes but we’re not in connection for the sake of connection. We enjoy the connection the way it is but what is the higher goal .

R. You need to scrutinize this and talk about it. That’s the most important thing. After you connect there is a connection between you. You speak among each other and what happens next is the connection that you attained is it towards the spiritual goal, towards spiritual attainment, towards adhering to the Creator the fact that each Ten of ours will be as that same single desire and which the Creator can discover himself and revive himself.

S. What’s the difference between connection, which is closer connection and the higher goal?

R. The closest connection between us.

S. Meaning we go from one degree to the next degree and closer between us what’s the difference between the higher goal which is Lishma her sake and closer between us where there’s no difference?

R. No translation.

S. Meaning do you find in the Ten I can measure sole devotion of the group can measure the higher goal?

R. Yes. already to some extent.

9. S. (37:54) This inner examination we can do to check the intention, and this is where we stop. There’s an experience of fear. We are afraid of looking at the goal because it obligates our heart, and it is difficult. The heart doesn’t want to agree with the conditions of inner connection and truly subjugation, so we do all the internal actions, but we are not willing to go to the stage of intention it pushes you and takes away your power weakens us from the connection we are in?

R. If we decide to demand from everyone, from every Ten, participation in such a connection that each one will feel that they can be dedicated to others.

S. The question is exactly about that. How do we go to a stage where we can go to this point because we don’t want to look at it, this Lishma we don’t want to look at it work many years without ?

R. If you don’t want to look at it then that means the externalities are more important than internal.

S. I don’t think so, the friends are working hard, the fear of dedicating yourself to the opinion of the upper one is the reason the upper one doesn’t let us advance significantly in the work.

R. We need to switch the individual opinion of the person to the opinion of the group.

S. The whole ten, let’s say they are all in the same state where they can’t look inside?

R. They are speaking among each other. They can speak together about what steps each one needs to do and take and if a person annuls to that it’s a sign that he takes a step forward . That is his path to the Creator. He must do it.

10. S. (40:48) A collective does not annul before another collective. In practice we see collectives do mix with others and influence the question is what quality should the small collective be that nothing would indeed influence it? 

R. If it feels as general as the collective even though it’s small and it needs to respect its opinion and its actions so it’s opinion, it’s choices the direction of the friends who include this collective and by that you advance. You don’t need to mix up a lot, you don’t need to subjugate themselves. 

S. The collective is made up of individuals and every individual is in many environments he’s in work and family etc., the general influence of the environment. If you stay in one place only and only one together then it’s a collective but if it’s a collective that is constantly mixed with other collectives, how can you maintain a stability that in no way and any moment you would not break?

R. That’s through our mutual work. That’s what we do, that we are helping one another, we are giving an example and an ongoing example one towards the other.

S. What has to happen you said you have to be born out of the work something critical?

R. No, no, no, nothing critical, just daily work so that we all everyday direct ourselves towards additional inner connection, inner adhesion.

11. S. (43:18) I see it in such a way like a nursery like a greenhouse it’s protected it’s what gives me the power what gives the friends the power the more we don’t bring the external environment into it we receive powers and if we think about the friends during the day we stay in that nursery. That’s a remedy it gives this one hope from day to day I thought I would get excited but there’s this quiet in me. This new quiet, new calm. That’s the feeling of this nursery and I wanted to share it, this remedy.

R. I feel that.

12. S.(44:27) Please help us understand what does it mean between the second remedy and the third. He says in the second one, the friends united into one collective and receive a power and number three, it’s very similar that there’s a special power in the adhesion of friends since the thoughts passed from one to another that each one is incorporated in the powers of the other. What is the difference between the second remedy and the third remedy?

R. Either connection or above that. Hitkalelut 

S. There is one collective a small collective, but they are considered a majority, and a collective does not at all before another collective. It works positively and negatively towards the state of the ten in the group?

R. Yes.

S. The Ten has to annul the group?

R. Because the ten is a spiritual connection and the group is an external connection.

S. It’s not the next degree?

R. Let’s say it’s a stage in which you reach the connection between them.

S. This collective also works for our tens at the small collective does not annul before the large connected to the group?

R. If it’s collective and general it is not annulling towards anyone.

S. It also says until they grow their wisdom it speaks about a special degree after the Machson, the barrier what is he talking about?

R. Until they connect they will have an additional wisdom from above.

S. After that he writes that they should be careful not to connect with such people who did not require such wisdom, so in practice how do? 

R. We’re not getting into that what do you want?

S. He writes several times that you have to be careful and know who you’re connecting with so there’s no way to do it, to find out?

R. There is none.

S. He says look at the goal and not the work, what is that?

R. In other words, we don’t care about the work, but we need to experience all kinds of stages. The main thing for us is to aim toward the goal and advance toward it.

S. Typically, we say it the other way around, that the exertion is more important the exertion is the reward so the which is the goal.

R. Why do you want to get confused with all these things? Just do what you have in front of you.

S. We don’t scrutinize what is written here?

R. Otherwise you’re accepting this article as if it’s written for you.

S. Who is it written for?

R. It’s not for you. There are things that relate to you and things that don’t yet, not yet.

13. S. (48:42) A person’s ability to subjugate himself. What depends on whether a person can subjugate himself or not?

R. If a person doesn’t annul himself towards the group there is nothing to talk about he is not a member of the group he is not doing it and he can’t receive their influence from them.

S. It’s clear that’s what I’m asking. What does that depend on a person’s ability to subjugate himself?

R. In a practical way, he wants to relate himself to the group like a body that belongs to the group. It doesn’t matter what they decide, he accepts it as also his decision.

S. The influence on the environment of a person depends 100% on his submission or it works him whether he likes it or not?

R. The influence of the environment?

S. It doesn’t work on him if he doesn’t want it ? What does it mean to want the influence on the environment?

R. That he annuls himself towards the environment.

S. The ability to have the influence on the environment depends on your submission? No submission, no influence.

R. Right

S. How do you develop this desire to be in submission?

R. With the importance of the environment that I’m suddenly thinking about and examining myself to the extent that I annul towards them.

14. S. (51:02) Should the Ten make a new decision every day so a person will have a place for annulment?

R. Not necessarily but a person that is in a Ten needs to feel all of the changes that are awakened in it.

S. Also from himself and try to work in annulment towards the decision.

R. Yes.

15. S. (51:45) When can the will to receive be beneficial towards a path and when can it harm the path?

R. The will to receive is always beneficial either in a positive way or a negative way. It’s always beneficial it is what pushes a person forward.

16. S. (52:14) If I see that the group has difficulties it’s exhausted for work, what should I do besides thinking and praying for the friends? 

R. Again.

S. If I see that the group is having difficulties on the path and is exhausted, what should I do besides thinking and praying for the friends?

R. To try to be as a connector of a group to our inner force.

17. S. (52:59) Either a person is influenced by our society or influenced by a foreign society, but he’s always controlled by a society. When do we say that the person himself is being corrected?

R. There is no such thing. There is no such thing that he himself goes through corrections.

18. S. (53:22) How to turn internality to be more important than externality?

R. By looking at society but also convincing himself through the study. 

19. S. (53:44) The world outside is all in turmoil, it’s changing. It’s interesting. Although it’s like child’s play, everyone is glued to the news. It’s war here, this there. It’s very enthralling. In the Ten, sometimes it’s a state where you repeat the same sentences. How to bring this livelihood to the Ten. How to give life to the Ten so that it will be more attractive and give life to the Ten?

R. Specifically, if we want changes all the time that force us to be in the ever-increasing connection and to resist all these changes from the outside which is a level on the steel.

S. How to resist it sometimes it’s impossible it pulls a person?

R. With what can it pull me? They can pull me to all kinds of external opinions or politicians and all kinds of people but inside I need to be connected to the purpose of creation and to understand that only by being connected together and being drawn to it we come out of all the problems all of the troubles all of the disturbances and by that we advance towards our goal.

S. If a person feels that there is no life in the Ten, there’s no air to breathe and it repeats itself and that’s why the outside is more engaging?

R. The ten is passive; it doesn’t do anything a person needs to awaken it?

S. Internality, how can we awaken when we speak, we say our usual lines?

R. Don’t talk your usual lines, don’t talk about what’s painful, talk about things that you will know have a sting, talk about that. Not just about anything that you just say something, so you say something, so you say something. Okay?.

20. S. (56:52) It says here that we must work for the sake of others, say on our correction but not on the purpose of creation. How do we keep let’s say the aim the correct aim to complete the purpose of creation, to keep focused on the purpose of creation?

R. Yes, what’s the question?

S. Why do we keep focused just on the correction? Are we losing the way in that way?

R. No, the correction of creation and advancing towards the purpose of creation is one and the same thing.

S. Why Does it say that we should not focus on the purpose of creation? Only on the correction? 

R. I don’t know what you’re asking about? I don’t ask practically.

S. It says here, for the sake of others, we should only work for the sake of others and only on the correction of creation but not in the purpose of creation. Are we losing the aim there to finish the work of the creator?

R. The correction of creation is to arrange for us to be connected. No translation

21. S. (59:55) It says in the article that a person needs { sorry I missed the question]

R. We need to check each and every friend how much he is in the direction of connection with the others and towards the purpose of creation. That is what is important to us. That is it.

S. The Ten is already in mutual responsibility?

R. Yes, otherwise, it is not a Ten.

22. S. (01:01:06) How can we know if we already reached the degree of love of friends in the Ten?

R. If you cannot feel it then certainly you do not have it.

23. S. (01:01:45) What is the difference between annulment and subjugation?

R. Annulment is when you annul your desire, maybe even your actions and subjugation is when you submit them before a higher reason.

24. S. (01:02:10) Before the conditions of love myself and love of others does it really depend on the purity of love of others?

R. Yes, it depends on the level of the purification of the person. 

25. S. (01:02:47) Good morning it says that we need to be careful who we connect with. When there are friends who are not giving an effort and participate in connection I feel like we are building up water in it. What to do with friends who do not want to connect?

R. You need to explain, talk about this problem in a circle, in the gathering of friends where you gradually convince the friends that without connection you cannot do anything you will not advance to the purpose of creation.

26. S. (01:03:55) I like to understand, if I understand correctly, that the Creator’s goal is to give creation pleasure and our goal is to reach the state of Lishma. Is the state specifically where we will see the maximum pleasure?

R. Yes, yes okay.

27. S. (01:04:55) How does the incorporation in the morning lesson influence the love of friends?

R. It influences them completely. You cannot miss out on the morning lesson in advance together with a group.

S. If you bring light if he holds the Ten himself?

R. No, never.

28. S. (01:5:36) Is the release of self-love, is that coming closer to Lishma ?

R. That is on the way for her sake.

29. S. (01:06:13)I feel that in our zoom meetings with the Ten I’m not able to keep this law that Rabash writes about that at the end of the gathering the person needs to appreciate what he received. I have a hard time identifying the feeling or measuring if we came close for the purpose of creation or not. How do we do that?

R. I guess you do not subjugate yourself enough towards the group.

30. S. (01:06:48) Before we spoke about the small rule as opposed to the big rule. Sorry, a small collective opposed to a big collective if we said that the small collective does not need to annul towards the big collective. I don’t understand if we are as a small collective other than and there is a bigger collective of Bnei Baruch. So if there’s a decision by the larger Collective Bnei Baruch doesn’t the smaller collective need to annul towards it ? 

R. Yes it does need to.

31. S. (01:07:44) It is written, “If he is in an environment of a group of people who are united under one view that considers the goal and not the work, then his goal will not weaken, in him.” My question is, what does it mean to consider the goal and not the work?

R. Repeat please.

S. It is written, “If he is in an environment of a group of people who are united under one view that considers the goal and not the work, then his goal will not weaken in him.” My question is, what does it mean to consider the goal and not the work?

R. You cannot do it, you cannot because we measure one inside the other. As much as our group is connected, as much as it raises the purpose of creation in its eyes, it advances, and it can raise itself.

32. S. (01:09:11) When we fall to not behaving correctly how do we correct the likeness?

R. Again.

S. When we fall to a state of negligence, how do we correct the state?

R. Using the importance, using importance against the as much as our work is important as much as our purpose and goal is important and so on and so forth.

33. S. (01:09:58) We learned that the society determines everything. If I want to be strong I need to invest not in myself but in the friends to make sure that they will be strong and then naturally I include myself in them and I rise, I lift myself. The question is, there is Ten and there is the environment in which the Ten exist in, the environment of the Ten, so it turns out that for the Ten to be strong she cannot invest in it, it needs to invest in its environment so the environment will be strong and then she will have an example and a way to rise. Is the balance of working in the Ten where everything is concentrated to the efforts to build an environment around the Ten to invest in the rest of the Tens to be in a strong environment and not in a weak one?

R. This depends on how much we prefer a stronger environment over a weaker one. How much we want to disseminate the power, the purpose of the Ten to the entire society.

S. I’m asking because after we went to the virtual reality the work concentrated in the Ten. We see that in certain cases there are Tens that are shut or closed inside of themselves. They lose the connection with all the other Tens within the group and then the ten itself weekends. The question is how much of the Ten needs to pay attention to build a strong environment around itself.

R. I think you do not need to do it; you need to show an example to everyone who is outside of the Ten and I work in the Ten but not to focus too much on it and not pressure anyone. Simply to show an example.

34. S. (01:13:14) How can I help a friend who is in the descent and does not want the help and is closed inside of himself?

R. He needs more friends to speak to, to engage with him and in this way to pull him out of his disclosure.

35. S. (01:14:03) How can I measure that I’m subdued toward the Ten or lowering myself towards them?

R. I did not understand.

S. How can I measure that I’m subduing myself towards the Ten?

R. To the extent that you regard them as greater than yourself, to the extent that you can submit yourself before them and to take examples from them.

S. To lower myself and to subdue myself is the same action?

R. Yes.

36. S. (01:14:50) I have a question about subjugation. There is a feeling that on one hand you are just like a rag. You should not have any complaint, or any problem just pass everything through you. On the other hand you have to be like a laser bean? Towards one goal without subduing yourself.

R. Yes, that is correct.

S. There’s a fear that I will be stepped on. What should I do about that?

R. Overcome this fear.

37. S. (01:15:44) I heard that the purpose of every friend is to check his yearning toward the goal. When should a friend bring concern to the Ten when the other Ten has gotten weaker?

R. I did not hear the question.

S. We say that we have to check every friend as much as he is yearning for connection. Let’s say I did that checkup.

R. This happens in work against obstruction what obstructions you have against connection and each friend tries to overcome them.