READING: BETWEEN AFTER MIDNINGHT AND DAWN WEDNESDAY

Rabash. The Spies. 28 (1985)

LESSON MATERIAL

The Spies

Article No. 28, 1985

The holy Zohar interprets the matter of the spies that Moses sent to tour the land (Slach, items 56-58) concerning the spiritual land: “Why is it written that the Creator tells them, ‘Go up there into the Negev,’ delve in the Torah, and by that you will know that world. ‘See what the land is like,’ meaning from that you will see the world to which I bring you. ‘And the people dwelling in it’ are the righteous in the Garden of Eden.

“‘The strong is the faint,’ meaning that in it you will see if they were rewarded with all that because they overcame their inclination by strength and broke it, or by weakness, without effort. Or, if they were strengthened in the Torah, to engage in it day and night, or left it off and were still rewarded with all that. ‘Whether they are few or many’ means if many engage in My work and strengthen themselves in the Torah, and are rewarded with all this or not.

“‘And what is the land like, is it fat or lean.’ You will know what the land is like in the Torah, meaning what is that world, if the upper abundance is plentiful for its dwellers or if anything is missing there.

“‘And they went up into the Negev and came to Hebron.’ Going up in the Negev means that people are ascending in it, in the Torah. ‘In the Negev” means with an idle heart, as one who tries in vain, dryly, thinking that there is no reward in it. He sees that the wealth of this world is lost for it, and thinks that all is lost. ‘In the Negev’ means that the water has dried out. ‘And came to Hebron’ means that he comes to connect with the Torah. Hebron was built in seven years, which are the seventy faces of the Torah.

“‘And they came to the stream of Eshkol’ are words of legend and interpretation, which come from the side of faith. ‘And cut down a branch from there,’ meaning learned chapter headings from there, headlines. Those who are faithful are happy with the words, and the words are blessed within them. They look at their being of one root and one kernel and there is no separation in them. Those who are not faithful and do not learn Torah Lishma [for Her sake] separate faith, which is Malchut, from ZA, since they do not believe that they are of one kernel and one root. This is the meaning of ‘and they carried it on a pole between two,’ meaning that they separated between the written Torah and the oral Torah.

“‘With the pomegranates and with the figs,’ meaning they put these words completely with the Sitra Achra [other side], to the side of idol-worship and the side of separation. Rimonim [Pomegranates] comes from the word, Minim [idol-worshipers], and Te’enim [figs] comes from the words, ‘And the Lord is not by his side,’ meaning when they do not believe in Providence and say that everything is incidental, and separate the Creator from the world.

“‘And they returned from touring the land’ means that they returned to the bad side, returned from the path of truth, saying, ‘What did we get out of it? To this day we have not seen good in the world; we have labored in the Torah and the house is empty. We have dwelt among the lowest in the nation. Who will be rewarded with that world? Who will come into it? We’d be better off not laboring so much.’

“‘They told him, and said,’ we labored and learned in order to know a part of that world, as you advised us. ‘And it is also flowing with milk and honey,’ that upper world is good, as we know from the Torah, but who can merit it? ‘However, the people … are strong,’ the people that has been rewarded with that world is strong, dismissing the entire world as something to engage in and have great wealth. Who can do so and be rewarded with it? Of course the people who dwell in that land are strong. One who wishes to be rewarded with it must be strong in wealth, as the writing says, ‘The rich man answers roughly.’

“‘And the cities are big and fortified,’ meaning houses filled abundantly; nothing is missing in them. And yet, ‘we also saw there the descendants of the giant,’ meaning it requires a body as strong and as mighty as a lion, since the Torah exhausts man’s strength, who can be rewarded with it?

“‘Also, Amalek is living in the land of the Negev.’ If one should say that even with all this he will be rewarded with overcoming, ‘Amalek is living in the land of the Negev,’ meaning the evil inclination, the slandering accuser of a person is always in the body.

“With these words, ‘they discouraged the hearts of the children of Israel,’ since they gave it a bad name. ‘These faithful ones, what did they say? ‘If the Lord is pleased with us, He will … give it to us.’’ That is, when one tries with the desire of the heart toward the Creator, he will be rewarded with it because all He wants from him is the heart.

“‘But do not rebel against the Lord.’ We must not rebel against the Torah because the Torah does not need wealth or vessels of silver and gold. ‘And you, do not fear the people of the land,’ for if a broken body were to engage in Torah, there will be healing for all, and all of man’s slanderers will become his helpers.” Thus far its words.

According to how the holy Zohar interprets the matter of the spies in relation to man’s entrance to the holy work, it is generally called “taking upon oneself the burden of the kingdom of heaven.” By this, one is rewarded with the reception of the Torah, as it was at the foot of Mt. Sinai, when they said, “We will do and we will hear.” It is just as each and every one who wants to be rewarded with the Torah must go through a period called “we will do,” and then he can be rewarded with “we will hear.”

There are many degrees in “we will do,” which generally divide in two ways:

1) The revealed part is regarded as keeping the Torah and Mitzvot [commandments] in practice, learning day and night and being meticulous with all the details of the Mitzvot, until there is nothing more he can add as far as actions are concerned. His intention is that he does everything for the Creator, to keep the King’s commandment, and in return he will receive reward in this world and in the next world. In this respect he is considered righteous.

2) The hidden part refers to the hidden part in the Torah, which is the intention. What a person intends while practicing is hidden from people. But mostly, it is hidden from the person himself because this work must be above reason. Thus, the reason cannot criticize his work—if he is on the way that ascends toward Dvekut [adhesion] with the Creator, meaning if he is on the path called “in order to bestow,” called “not in order to receive reward.” Therefore, it is hidden because he is working without reward, so the reward is hidden from him.

This means that a person who works for a reward knows that he is working well because he is receiving a reward. But one who works in order to bestow contentment upon his Maker, so the Creator will enjoy, cannot see if the Creator is enjoying his work. Rather, he must believe that the Creator is pleased. It follows that the reward, too, is called “in order to bestow,” and it, too, is above reason.

There are other reasons, called “the hidden part.” This work does not belong to the general public, but to individuals, as Maimonides says (at the end of Hilchot Teshuva), “Sages said, ‘One should always engage in Torah, even if Lo Lishma [not for Her sake], since from Lo Lishma he comes to Lishma [for Her sake]. Therefore, when teaching children, women, and uneducated people, they are to be taught to work out of fear and in order to receive reward. Until they gain knowledge and acquire much wisdom, they are to be taught this secret bit-by-bit, and are to be accustomed to it pleasantly until they attain Him and know Him, and serve Him out of love.”

The matter of spies begins primarily in a person who wants to walk on the path of Dvekut, which is to bestow. At that time the spies come with their just arguments according to their views. Through reasoning, they make one understand that they are right.

It is known that the holy Zohar says, “Every man is a small world,” consisting of seventy nations, as well as of Israel. This means that since there are seven qualities, which are seven Sefirot, and opposite them there are seven qualities in the Sitra Achra. Each one consists of ten, thus they are seventy. Also, each nation has its own passion and wants to ordain its passion over everyone. And the people of Israel in a person also has its own passion, which is to adhere to the Creator.

There is a rule that one cannot fight oneself. Rather, this requires a special power for a person to be able to go against his views. But he does have the power and strength to fight against another if he understands that his view is true, and he will never want to yield before the view of the other.

Accordingly, if the seventy nations are within the person, how can he fight himself? That is, once a certain nation prevails over the seventy nations with its passion, and then a person is governed by that passion. Then, when a person thinks about himself, he sees that this is his passion. He does not say that someone from the seventy nations wants to govern him, but thinks that this is he, himself, and it is very hard to fight against himself.

Therefore, a person should depict to himself that he has seventy nations in his body, as well as the people of Israel. He must determine for himself to which people he belongs. That is, there is a rule: every person loves his homeland and fights for his homeland. Therefore, he must determine if he belongs to the people of Israel or to a nation from the seventy nations. If he determines that he belongs to the people of Israel, then he can fight the seventy nations when he sees that they are coming to fight.

At that time he sees that the seventy nations want to obliterate the people of Israel, as it is written in the Passover Haggadah [story], “She stood for our fathers and for us, for not only one arose against us to obliterate us. Rather, each and every generation, there are those who arise against us to obliterate us, and the Creator saves us from their hands.” If he knows that he belongs to the people of Israel, he has the strength to fight against the seventy nations, since there is strength in nature to fight for one’s homeland, for he knows that he is an “Israelite,” and they want to obliterate him. It follows that it is as though there are two bodies fighting one another, and then he has the strength to fight.

Thus, here, when we speak of the work of the Creator, the “people of Israel” is called that which is Yashar-El [straight to the Creator]. He wants to adhere to the Creator, wants Malchut, meaning to take upon himself the burden of the kingdom of heaven. Malchut is called El [God], as it is written in the holy Zohar (Korah, item 14): “This is why it is written, ‘A God who has indignation every day,’ meaning Malchut, while the seventy nations in him resist it and fight with the Israel in him. With all kinds of tactics, they wish to annul and obliterate the Israel in a man’s body.”

Here, in the work with the intention—when he wants to go specifically in a manner of bestowal—the argument of the spies begins, which the holy Zohar interprets their arguments according to the verses written in the Torah, which dispute and fight the Israel in him, and want to eradicate them from the face of the earth.

That is, he must not think that he will achieve what he thought he would achieve with all kinds of arguments, for they are fighting him, since the basis of the seventy nations is the will to receive, and Israel is precisely annulling before Him without any reward at all. Therefore, precisely when a person wants to go against their views begins the argument of the spies, who make him understand rationally that he has no chance of achieving the goal that he plans to achieve.

However, sometimes the spies make a person understand something that is harsher than anything the spies claim. They say to a person, “Know that the Creator cannot help an ignoble person such as you.” This is the harshest of all because usually, whenever a person is in trouble he can pray. But when they come to a person saying “You are wasting your efforts because the Creator cannot help,” they deny him the prayer, since what can he do then? To whom can he turn for help?

It is written in the holy Zohar (item 82): “Rabbi Yosi says, ‘They took it upon themselves to slander everything. What is ‘everything’? It is the earth and the Creator.’ Rabbi Yitzhak said, ‘With the earth, it’s true. With the Creator, how do we know?’ He told him: ‘It is implied in the words, ‘However, the people … are strong.’ That is, who can defeat them? ‘The people are strong’ is accurate, meaning that even the Creator cannot defeat them, and they slandered the Creator.’”

A person cannot argue with the words of the spies with his reason, or wait until he has what to reply to them, and in the meantime be under their governance. Rather, he must know that he will never be able to answer their doubts with the external mind. But specifically when he is rewarded with the inner mind, he will have the words to explain to them. In the meantime he must go above his mind, meaning say that although the intellect is very important, the importance of faith is still higher than the intellect. Therefore, he must not go according to the intellect, but according to the path of faith, to believe what our sages told us, that a man must take upon himself the burden of the kingdom of heaven as faith above reason. At that time there is no place for the argument of the spies because they speak only within the reason of the external mind.

This is the meaning of Israel saying at the time of the preparation for the reception of the Torah, “We will do,” and then “We will hear.” “Doing” means without the external intellect. Rather, he calculates according to the Commander, for the Commander probably knows what is good for him and what is not, meaning what is good for a person and what is not. But one big question remains, “Why did the Creator give us an external intellect, which we use in every single thing, while here in the work of the Creator we must go against this intellect, and not with the intellect with which we were born?”

This comes because the Creator wanted to be asked for help. The help He gives is the light of Torah, and if they could go without the help of the Creator they would have no need for the light of Torah, as our sages said, “I have created the evil inclination; I have created the Torah as a spice.” Therefore, in order for him to need to extend the light of Torah, we were given this work in concealment on the intention, so that man will need an inner mind.

From the perspective of the outer intellect, the Creator made it so as not to give any help for the work. On the contrary, it is obstructing him to work in order to bestow. This is the meaning of what is written in the holy Zohar (Noah, item 63): “If a person comes to purify, he is aided with a holy soul. He is purified and sanctified, and he is called ‘holy.’”

By that one comes to need to be rewarded with the NRNHY that pertains to the root of his soul. Hence, there was a correction of concealment, which is the Daat, meaning that a person’s outer mind will be against working in order to bestow. This is called “within reason of the outer mind,” which makes all of man’s calculations that it is not worthwhile for him to work in order to bestow.

When he overcomes and does not escape the campaign, and prays to the Creator to help him go above reason, meaning not to be under the rule of the will to receive, then, when the Creator helps him he receives an inner mind called “inner reason.” At that time, through this reason, the body agrees to work in order to bestow upon the Creator, as it is written, “When a man’s ways are pleasing to the Lord, He makes even his enemies be at peace with him,” referring to the evil inclination.

It follows that while he is within reason, meaning that the intellect tells him it is worthwhile to do this work, he can exert in the work. Therefore, when he has an outer intellect, the reason compels him, meaning the intention to receive. This is called “within reason.” When he is rewarded with the inner mind, meaning the inner reason, the mind obligates him that it is worthwhile to work in order to bestow contentment upon the Creator.

LESSON

Morning Lesson December 4, 2023

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

Part 1:

Rabash. Article No. 28, 1985. The Spies

Reading Article: (00:35) Rabash. Article No. 28, 1985. The Spies

1. Rav intro: (31:05) What do you think about this article?

2. S. (31:17) For me it was a great pleasure to hear the words of the Zohar out of this accompanying with his explanation in this pleasure of belonging that it was simply like a book that’s telling me about myself, it’s a very pleasant feeling that the Creator’s truly escorting us.

R. More? Nothing to add?

3. S. (32:00 ) First of all, the article is perfect and there are other articles about the spies, maybe we’ll enter into that later on. I wanted to ask what strength is it that a person has to go against that outer intellect that he was born with?

R. The Creator.

S. From where does the prayer stem from to the Creator, from one intellect?

R. From despair, a lack of choice, sort of as the last resort when a person who does not see any powers within him that can raise him, lead him to the correct state.

S. What pushes them to the correct state that seemingly is against the intellect?

R. On the one hand, it’s seemingly against one’s intellect but on the other hand, if he’s got enough place in his mind to know that he has to go against it.

S. What’s the inner intellect?

R. It’s that which keeps in the person the matter of Lishma and he understands that this can indeed exist, but only with the help of the Creator.

S. When Rabash writes that when these complaints come that your work is a waste of time the Creator cannot help and then they take this place of prayer and then he has no one to turn to. So what does he do then when he has no one to turn to?

R. He has no other choice. He has no choice, he must nevertheless use this state. This only  chance that only the Creator can do it. If not, then to ask all the way through. Then he awakens the help from the Creator or if he doesn’t that’s already a decision from above.

4. S. (35:04) A very special article. What is this point that a person determines that he belongs to Israel and that within him are the nations of the world and within him is Israel and he determines that he belongs to Israel?

R. It’s a feeling that there’s such a power in him, such an opinion, discernment and he cannot remain as a beast for all intents and purposes. Meaning to just be like everyone, rather something internally is separating him from everyone, and in this innermost point he is aimed at the Creator, Yashar – El, Israel.

S. According to what I understand in the text, he also identifies himself that in his beast are the  nations of the world.

R. Of course.

S. Seemingly from that same point of view, he can identify differently, he can identify with the beast, and by identifying with Israel it gives him strength.

R. It doesn’t give him power immediately. It’s not like every person who has this power awakened in him can perform the actions of Israel. Rather, no, he will have to wage war on behalf of Israel in him.

5. S. (36:42) How does Israel manage the war?

R. Separates himself from the general public and connects to additional forces of Israel that are next to him. This is the Ten, and not that he himself did not assemble, but rather the Creator arranged it for him and he says, take it, and that’s how he begins the war.

S. Every war that seems external that’s within a person?  Does he need to wage war against himself?

R. He needs to choose his partners in this war.

6. S. (37:56) It says here that the hardest complaint of the spies is that they come and tell a person, that a lowly person like you, the Creator cannot help. What are we doing in such a state?

R. The Creator helps everyone. He has the power to treat the lowliest person and help him out as well as raise him. It says about Moses that he was extremely humble and that’s why it’s not a reason to give up and leave the battle and reach bestowal.

S. Seemingly with that complaint he disconnects himself from the Creator. In that state, even if a person knows what you just explained in that state, he’s crushed under that.

R. Nevertheless, anything but leave. A person has to go for everything more and more even passively nevertheless, he stays in it.

S. He can remain in action, yeah he can continue through actions?

R. Let’s say that in intention he’s involved, but an action yet nevertheless there’s no action without an intention. There’s a small percentage of an intention there.

S. As if what I’m trying to ask, the worst is to forget that you’re Israel and that there’s a Creator and you need to connect to him through the friends, and the moment that he disconnects from the Creator?

R. Leaving the Ten, for example, staying alone that’s already, he’s got no one to fight with him, to hold him. Here there’s not much to do that’s why I say anything but leave.

7. S. (40:43) Afterwards he decides that he’s the nation of Israel and then he needs to fight for his birth land because every generation rises against him. He gets some really nice advice here that in the Ten we were really inspired by it when we read this excerpt as preparation. He says that when the spies come he has no chance to fight against them or to wait for them, not to make these complaints and he’ll never be able to make these arguments against them, but specifically when he merits the inner intellect then he will have the language of what to explain to them, but in the meantime, he needs to go above the intellect and say that the intellect is very important but nonetheless, faith is above an importance more so than the intellect, so he shouldn’t go above the intellect but according to faith and believe in what the sages told him and then there’s no place for the complaint of the spies.

R. He simply leaves this level, this premise that they are discussing that they’re talking, that’s why he can’t hear it. He’s not working together with them, with them, or against them, he simply doesn’t exist on that level.

S. He, as if exterminates them by not allowing the external intellect by not giving it space at all. It’s an amazing thing that we in the Ten thought that this was the central thing that we needed to insist on, to value faith above reason more than the internal intellect.

R. Yes, you thought correctly.

8. S. (42:38) He writes that Israel is that lust to adhere to the Creator and there are 70 more nations. Can you explain what are these 70 other lusts? How can a person identify them?

R. You run away from the work of the Creator and any other work that is pleasant to his body.

S. But there are truly so many different types?

R. That’s how they say about it.

S. Are these intentions or different desires? What are these qualities?

R. These are 70 desires, 70 passions that are in ZA, and he attracts them and draws them all into the Malchut.

S. I’m trying to understand how to differentiate them because if there is an intention there’s just in order to bestow. There is not much to differentiate there. What are these different measures?

R. That with each and every desire that awakens in him, he works with it in order to give pleasure to himself.

S. Honor, controls these types of things?

R. Yes, of course, these types of things, you can’t count 70 such desires, but they truly exist.

9. S. (44:11) The spies as if they support the thing that the person is small he has no ability. This is how they tell him, you are not successful, you won’t be heard. I wanted to ask in the Ten let’s say, that there’s a friend. If I made the friends too big, is it possible that they’re good, they’re great, they’re strong, but there’s as if shame, but it doesn’t cause me, they’re already too big like it’s written in the article?

R. You have made them in order to escape the work.

S. What is the right work? I also need to be big in something?

R. Of course, otherwise you’re not friends. You see yourself already lying on the stretcher and they carry you.

S. This Klipa, this is called spies, it is as if it wants to take a person out of the place of work and let him be just discarded on the side somewhere?

R. From every angle not necessarily tossed out because it’s possible he can come out as a hero. 

10. S. (45:47) What does it mean to obtain a reward in this world and what is the reward in the next world?

R. The reward in this world is everything that exists in this world. Anything you can imagine to yourself all of it is the reward, this is what you’re working for and that’s what you wish to receive. A reward for the next world is when you imagine to yourself the next world since then there is no limit to what you can imagine.

11. S. (46:53) What is the inner intellect? What is the inner intellect?

R. The inner intellect is when a person begins to pick and pick himself, the inside of himself apart and see what he wants, and then typically this inner intellect will bring him to very simple things very corporeal and very animalistic.

12. S. (47:26) How do we know how to determine that we are the nation of Israel and that we are one with this concept of the nation of Israel?

R. The concept of Israel is Yashar-El, straight to the Creator. Anyone who has a line that goes from his state to the state of the Creator, to adhere to Him, according to the law of equivalence of form, then he’s called Israel. Hence, there is no such a nation as Israel from the beginning, rather in Babylon, Abraham was looking for such people that wanted to get to the level of Israel, so he found them and he walked with them to the land of Canaan.

13. S. (48:34) What is that Israel, that force of that Israel that’s in the Ten? What is it how do we identify it?

R. Each one of the friends from all around the world doesn’t matter the color, sex, or gender it doesn’t matter. There’s a point called Israel, We wish to connect to all these points and bring them to realization.

14. S. (49:27) We say that the Torah exhausts a person for strength but we know that the Torah is light and we receive strength from it, so how do we arrange these things?

R. When we are for the time being in our egoistic will to receive, the Torah exhausts a person who seemingly helps us, stops us from advancing towards the Klipot, the shells. When we go through that stage and want to nevertheless reach bestowal that’s when we begin to come closer to the Torah and restrict strength and power from it. 

15. S. (50:22) How much time should a person be within reason and look at the depth of the reason to hear the spies, can you go directly to determining?

R. Each spiritual discernment lacks time as much as he can. As much as it is enough for a person to extract the correct discernment from it.

S. He writes the only solution is to pray to the Creator to go specifically above reason?

R. Yes.

S. Seemingly the previous reason disappears?

R. No, it is above it. He builds it above reason above it.

S. Why specifically these forces that are the representatives of Israel, these are the spies that are speaking slander?

R. How can you think you can pull a person towards the purpose of creation? Only by placing great forces before him that pull him, but also at the same time they show him that how his path is incorrect, it’s disqualified, and then a person has two lines in him and he advances.

16. S. (51:55) How do we define this quality that hears the spies? What is that within a person?

R. It’s the point in the heart which discerns if a person’s lives is, if that allows a person to enter this path to invest himself only in order to obtain the true purpose of life.

S. Within the point in the heart the discernment within it. That one of them could be really connected to enrolled by these questions. How do we come out of it, how do we work? It’s the whole article but can we afterward say thank you for all these questions?

R. Of course, through these questions the person can make discernments. What exactly the Creator is aiming him for, then he can start walking with his friends. He has no other choice, otherwise, he’s going to end his life as a dog and get into the next round. 

17. S. (53:48 ) It sounds like a point in the heart is even above, in front of Israel.

R. Yes.

S. It’s as if a certain place of person can see all of the forces that are in him and to make a certain choice on all these discernments?

R. At least an agreement.

S. He’s as if observing within the point of heart?

R. Yes, if he can disconnect even to a small extent from his superfluous points and connect to his point in the heart.

S. How can we define a Sefira or a certain concept? What is this point that’s observing from this side even from the point of view of Israel in him?

R. It’s his spiritual root.

S. Can we say that it’s Keter or something else?

R. No, no we can’t determine this but we can feel what I feel at this point that if I am holding onto it, it’s capable of lifting me upward.

18. S. (55:23) There’s no meriting, there’s you will do and you will hear. As long as we don’t have the connection in doing, meaning rising above the external force then we’re always losing to the spies?

R. Of course, why are they spies? In order to bring us the discernments that we need in order to reach the truth.

S. This whole scrutiny of sitting and clarifying and the necessity to reach doing, we shall do this what brings us to that?

R. The point in the heart in each one, he’s pushing a person to reach a decision.

S. Great, so I by myself seemingly understand everything with intellect but the intellect is still nonetheless external intellect. I’m searching for something worthwhile, also in the society we’re looking for worthwhile things. It’s worthwhile for me to be like this, or like that, but how do we reach what we shall do?

R. Together. Together I told you. Where’s your Ten? Are you gradually moving toward them starting to see how connected you truly are, how indeed there’s no choice but you can’t be together, you have to be with the Ten, the Ten doesn’t have to be a Ten, the majority of the collective is two, but when you have a Ten that at these forces are more powerful and you connect with them and in spite of the problems that you have and you start every time from hating them rejecting them, being distant from them, you don’t want to be in your near them, and later you are going with all the discernments that awakening you and you reach connection.

S. In this war against the spies?

R. Yes, the battle of the battle you are winning.

19. S. (58:28) He recommends in the article to depict oneself that he has 70 nations and he identifies with Israel in him until a person doesn’t make the separation within himself. Then in general he can’t, there’s a rule that a person cannot fight with himself, so one really needs to make this distinction. My question is how do we truly advance to see the inner forces of something foreign? It seems like something very advanced in the work.

R. First of all you connect with the friends, you connect with them to such an extent that you feel that if they and you are as one. All of your desires and all of your goals connect into one, and that’s how you continue

S. Okay so help me see my qualities as?

R. This will help you and everything attaining the goal.

S. In general, it’s clear, we always talk about connection but I’m asking about specifics now. How do I see my passions all these things that awaken me throughout the day and in a thousand more that will awaken within me? How do I see them as these foreign nations that I am Israel and I won’t want to carry them out?

R. Through the scrutiny you’ll come to see that you’re Israel.

20. S. (01:00:33) It’s a point that the friend said that this is an amazing article that really points out how much the Creator wants for us to have this connection with Him. He does everything for us just for us to ask of Him, truly so, and I’m asking a simple question, what does it mean that we will reach a state where we will need the inner intellect, what is this need?

R. Imagine that as a father you are now planning your child, your future child, and you want him to reach a degree of an angel, so how do you build in him, how do you arrange in him these forces that will lock him onto this row, try and you will see that you need additional forces called the Ten, and many other things.

S. I really felt this before you said what you said just now, regarding the relations between a father and a son and a mother and the children. Although the children don’t want to do what the parents want to do and they don’t even feel that it’s for their own benefit and only after reaching a certain age they truly begin to understand that after a lot of time, they begin to understand that the parents want what’s good for them, despite all the punishments they received along the way and they really see these relations really like the Creator with us. He’s educating us and sometimes I say thank you, this huge thank you that He gave us one another here that He gave us the best environment, truly so. There’s nothing purer than this revealing everything He gave to us in the connection between us and in continuation of my question, this inner intellect that seems like it’s in the connection between us.

R. Excellent, beautiful. 

21. S. (01:03:39) It is written in the article that if he determines that he belongs to the nation of Israel he can fight against the 70 nations. How does it happen in the Ten? How can we determine in the Ten that we belong to the nation of Israel?

R. Connect, connect, we learn spiritual laws and we try to gradually keep them.

S. Does it give us something to read the Shema prayer together in the Ten to determine that Israel state within us?

R. No, I don’t think it’s going to be terribly helpful. Later on the path from a certain degree on we will be able to do it and feel the power in it.

S. What is the land of Canaan between us?

R. There are many names for the land of Israel, that’s one of its names we’ll learn later on the difference between all of those names.

S. With what intention can we intend in order to see that land of Canaan?

R. Everything is on the path of bestowal on the path to connection we go through all those names and they understand where each name belongs to.

22. S. (01:07:17) What are the transitions between the written and verbal Torah?

R. That’s inside of a person two mechanisms that work in this way and how to translate it from one Torah to another. We cannot speak about it yet we haven’t attained either the written Torah nor the oral Torah.

23. S. (01: 08:11) It’s written that the Creator wants only the heart. What does it mean to give heart to the Creator? How can we as a Ten give our heart to the Creator?

R. When we connect in our hearts in one desire and we wish to attach this desire to the Creator to make room for Him in that desire in the heart so He can feel it.

24. S. (01:09:41) It is written and they came to a stream of Eshkol. These are the words of the legend and the interpretation so he’s asking how can it be that someone who is a non-believer without faith can come to the stream of Eshkol?

R. Of course, he can’t. We are speaking of people who have some form of attainment of the Creator, attainment of the upper world.

25. S. (01:10:29) What is the Garden of Eden?

R. The Garden of Eden represents special conditions for the soul, when she gets the light that holds her in adhesion with the Creator.

26. S. (01:11:15) The questions that the students are always asking in the study, how do we live out correctly that degree of Israel to understand that there’s no other place of work?

R. Work harder, that’s what I would say.

27. S. (01:12:04) We learned that the process of advancing towards Gmar Tikkun, the final correction there’s the restriction, the screen, the reflected light and then the direct light and so forth, where here is the light of Hassidim revealed?

R. The light of Hasidim is the light that fills the vessel that has the intention of bestowing in order to bestow.

28. S. (01:12:49) Is the inner intellect connected to faith?

R. No, no. A person doesn’t become smarter or more understanding, no, only simply because he feels more discernments, more internal discernments, that’s proof that he’s becoming more understanding by attaching himself to spiritual discernments.

S. A Kabbalist relies on the inner mind?

R. Yes, of course he does, even by being in connection with external people.

29. S. (01:14:02) The article is really amazing, it throws me to my lowliness or nothingness of the friends also who make efforts against all reason to continue on the path. Where do we take this extra strength to stay on the path and even more to keep adding every day?

R. From our connection, that from day to day we become more and more connected, that’s why we can extract more forces from there, spiritual forces that help us a bit, to add in our perception.

30. S. (01:15:12) If a person feels that Israel is inside the 70 nations, how to come out of it?

R. Ask again?

S. If Israel is found inside the 70 nations of the world, how can Israel come out?

R. Ascend, rise above, that’s what they can do.

S. How?

R. Rise above those desires, that’s all of our work.

 S. (01:16:09) It says that a person during the time of trouble can pray and the Creator wants to be asked. Why did the Creator make Israel as the weaker quality? Why did the Creator make Israel weaker than the nations of the world?

R. So they will ask.

S. Wasn’t it possible to make them equal to leave out choice?

R. I don’t see such a big difference, no big difference between Israel and the nations in our world, it’s only in spirituality like that. In our matters there’s no difference. You can’t say that there’s a weaker or lesser, it doesn’t matter. Every nation has its own privileges, its own advantages. 

31. S. (01:17:28) The spies and the 70 nations of the world, they are in a different way than the spiritual path?

R. The spies and the nations are two different things, I don’t understand.

S. Both these and those go against the land of Israel?

R. Yes.

S. What’s the difference in the resistance? All the nations of the world are..?

R. The spies are in fear they’re trying to convince anyway they use any possible way in order to deviate us from the right path, that’s why it’s not a simple nation, it’s the spies.

S. In the lesson for example how can the spies deflect me is it just foreign thoughts or intentions for self?

R. It’s not foreign thoughts exactly, the spies use the fact that you have interest and they try to clothe it into actions that deviate you from the goal. You want to reach the goal so here go to that goal and there you’ll find it. That’s something a person has to discover in himself, it’s not that easy but it’s also not difficult.

32. S. (01:19:4I) It is written that when a man’s ways are pleasing to the Lord he makes even his enemies be at peace with him my question is what does it mean to be at peace with the evil inclination?

R. No translation

33. S. (01:20:32) As we move through time and space our senses guide us with digital access to the study hall 24/7 with the new app I can drink as much as I want so what are the tactics to strengthen the presence of the inner reason as we move through the day?

R. You need to constantly try and connect in that internal mind to bestow to one another and from your bestowal all together bestow to the Creator.

34. S. (01:21:33) How can a person determine if he belongs to the 70 nations or to Israel if everything is hidden from him and he is under the rule of the spies?

R. He still doesn’t have spies either. A regular person in the world doesn’t belong to all of those discernments.

35. S. (01:22:27) Under what conditions are we awarded with the inner mind?

R. The inner mind, we are rewarded if everybody in the Ten thinks about connecting and to reach one desire towards the Creator, even the smallest desire. 

36. S. (01:23:18) It says here I created the evil inclination, I created for it the Torah as a spice, this spice how do we create it in the Ten?

R. We want through the Rabash articles that we read to come closer to the Creator and in this way step by step we come closer to Him.

37. S. (01:24:30) It says in the article if a person comes to purify he is aided with a holy soul, so the question from the Ten is what’s the connection between the soul and the inner mind?

R. The inner mind brings man to reveal his soul.

38. S. (01:25:11) What are the 70 faces of the Torah?

R. That’s something we’ll discover later on for now you can’t really talk about it. There’s 70 nations of the world, 70 faces in the Torah, that number 7, 70 we’ll learn later on a lot about it.

39. S. (01:26:07) Is the quality of Israel equal to the 70 nations of the world? What are the changes, what changes need to happen in a person or in a Ten so that the quality of the Ten will always be above all other qualities or it’s always weak and needs to be amplified?

R. We need to strengthen the quality of Israel otherwise it will constantly fall. This quality is unnatural in a person. That’s why we have to hold on to each other and give an example. It’s based on the fact that we start yearning towards the Creator, towards the connection with Him. 

40. S. (01:27:29) Rabash in the article ‘One Should Sell the Beams of His House’ he also speaks about the spies and there the spies go after the friends they look for flaws in the friends and here the spies are sent towards the holy land. Are these the same spies?

R. Let’s say they’re different.

S. The qualities within man by which something new appears are the spies?

R. Usually it’s the spies.

S. There is such a thing that they come through negativity, they show a negative picture?

R. Yes, otherwise you can’t do anything.

41 S. (01:28:40) My question is this topic feels so tangible and every question that was asked, my question is, is it the right opportunity and right moment to ask and receive the force of Arvut?

R. I don’t understand.

S. He says the topic seems so sensitive and tangible. Is it the right time to ask and perhaps receive the force of Arvut between us?

R. The force of Arvut you can always ask and demand Arvut is the main force of the group that without yearning for Arvut we can’t penetrate onward towards the Creator. It’s like one soldier in the battlefield, he needs to be with his friends.

42. S. (01:30:23) Why is Moses the one who sent the spies if Moses is the point in the heart and the attraction towards the Creator?

R. I guess that’s what he needs in order to grow and take all of the nation of Israel out of exile.

S. Is the discernment correct that with the progress the spies multiply or appear more until there is just a foothold of a thread, of a hair’s breath until the cry awakens?

R. That all depends on our advancement. As much as we advance there are more things that come in our way and that’s natural.

43. S. (01:31:21) How to know if we give pleasure to the Creator by feeling the reason and going against the spies? How to know if we are giving pleasure to the Creator, perhaps by feeling our reason and going against the spies, by that we feel the inner pleasure?

R. When we feel the inner pleasure we feel it.

44. S. (01:32:22) This text feels like a Kabbalistic psychological code that explains how to read the Kabbalistic texts and what to do about it, what kind of inner deciphering you have to do with the states you’re going to go through. The question is, does it also give me tools to work in the Ten  this whole process of 70 nations will also happen to me towards the Ten or it’s only within the person and towards the text how to read it and what’s supposed to happen to you in it?

R. Keep searching, I have nothing to say.

45. S. (01:33:24) In the article he talks about the root and the kernel. What is the kernel of the Ten and what kind of relationship needs to be between us? It says in the article what’s the connection between the root and the seed or the kernel?

R. I don’t know what she means.