READING: BETWEEN AFTER MIDNINGHT AND DAWN SUNDAY

Rabash. Mighty Rock of My Salvation. 13 (1985)

LESSON MATERIAL

Mighty Rock of My Salvation

Article No. 13, 1985

In the Hanukah song we say, “Mighty rock of my salvation, to praise You is a delight; Restore my House of Prayer, and there we will bring a thanksgiving offering.” The song begins with words of praise, “To praise You is a delight,” and then begins with words of prayer, “Restore my House of Prayer.”

Afterwards, it returns to words of thanksgiving and praise, “And there we will bring a thanksgiving offering.”

Thus, there are three things here, similar to the order of the prayer:

1. The first three of the Eighteen [a sequence of prayers] are praise and thanksgiving.
2. The middle three are pleas.
3. The last three are praise and thanksgiving once more.

Thus, we begin with the present, as it says, “To praise You is a delight,” meaning we thank and praise You for the good we have received from You. It is as our sages said, “One should always praise the Creator and then pray” (Berachot [Blessings], 32).

The reason is that one who believes that the Creator is merciful and gracious, and that He desires to do good to the creations, has room for prayer. This is why we must first establish the praise of the Creator, meaning a person himself should establish praise of the Creator. This does not mean that the Creator should see that the person is praising Him, since the Creator doesn’t need people. Rather, the person himself should see the praise of the Creator, and then he can ask Him to help him, since His conduct is to do good to His creations.

Thus, after he said, “To praise You is a delight” comes the prayer, and we say, “Restore my House of Prayer.”

What is “My House of Prayer”? It means, as it is written, “Even them will I bring to My holy mountain, and make them joyful in My house of prayer.” “My holy mountain.” Har [mountain] comes from the word Hirhurim [thoughts/contemplations], meaning that He will bring them thoughts of Kedusha [holiness]—that all their thoughts will be only of Kedusha.

“And make them joyful in My house of prayer” is man’s heart, so there will be a place for the presence of the Shechina [Divinity] there. The Shechina is called “prayer,” as it is known that Malchut is called “prayer,” as it is written, “But I am all prayer.”

After “Restore my House of Prayer” comes “And there we will bring a thanksgiving offering.” It follows that first there is praise, then there is prayer, and then praise once more, like the order of the prayer, which concludes with praise and thanksgiving.

But what can one do if he wants to begin with praise but his heart is closed, and he feels that he is full of faults and cannot open his mouth and sing and praise? The advice is to go above reason and say that everything is “covered Hassadim [mercies].” In other words, he should say that everything is Hesed [grace/mercy], but it is covered from him because he is not yet qualified to see the delight and pleasure that the Creator has prepared for His creations.

And after he establishes the praise of the Creator—meaning that he believes above reason that everything is good and gracious—he should pray that the Creator will mend his heart to become “My House of Prayer,” meaning that the mercies of the Creator will appear there. This is called “revealed Hassadim.”

And then, “There we will bring a thanksgiving offering,” meaning that he will give thanks for having been privileged with offering the vessels of reception. This is called, “There we will bring a thanksgiving offering” for having been rewarded with sacrificing his will to receive. In return for it came the will to bestow, which is called “the place of the Temple.”

But the important thing is for a person to first have a desire to sacrifice the will to receive. And since the will to receive is the very essence of the creature, the creature loves it and it is very difficult for him to understand that it must be annulled or else it is impossible to be rewarded with anything spiritual.

In corporeality, we see that a person has a desire and deficiency that concerns him, which comes from inside his body, and there is a desire that one acquires from the outside, not from himself. In other words, if there were no people outside who begot this desire in him, he would never feel that he needed it, but people on the outside begat this desire in him.

For example, a person alone will still want to eat, drink, sleep, and so on, even when there are no other people around him. However, if there are people around him, there is the matter of shame, where others compel him. Then he must eat and drink what people around him compel him to.

This is apparent primarily in clothing. At home, a person wears what is comfortable for him. But when he is among people, he must dress according to the way others see it. He has no choice, since shame compels him to follow their fancies.

It is the same in spirituality. A person has a desire for spirituality within him, which comes from himself. In other words, even when he is alone and there are no people around him to affect him, or from whom to absorb some desire, he receives an awakening and craves to be a servant of the Creator. But his own desire is certainly not big enough for him not to need to enhance it so he can work with it to obtain the spiritual goal. Therefore, there is a way—just like in corporeality—to enhance that desire through people on the outside who will compel him to follow their views and their spirit.

This is done by bonding with people whom he sees that also have a need for spirituality. And the desire that those people on the outside have begets a desire in him, and thus he receives a great desire for spirituality. In other words, in addition to the desire that he has from within, he receives a desire for spirituality that they beget in him, and then he acquires a great desire with which he can reach the goal.

Hence, the issue of love of friends is where each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, namely that he himself lacks the power to bestow, and wherever he walks, he is eagerly searching for a place where perhaps someone will be able to give him the power to bestow.

Hence, when he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

However, opposite that, there is a force from the outside from which it is forbidden to receive any assistance, even though this force, which he can receive from the outside, will give him fuel for the work. One should be very careful not to receive it. And one needs take great care because the body tends to receive strength for the work specifically from people on the outside. It comes to a person when he hears that it is said about him, for instance, that he is a virtuous person, or a wise disciple, or a man with fear of heaven, or when it is said about him that he is a man who seeks the truth. When a person hears these things, that his work is appreciated, these words give him strength for the work because he is receiving honor for his work.

And then he doesn’t need faith above reason and the power of bestowal, meaning that the Creator will help him and this will be his motivation. Instead, he receives fuel from the externals. In other words, the external ones compel him to engage in Torah and Mitzvot [commandments].

This is the issue with being humble—one of its reasons is so that there will be no nursing to the external ones. This is why one must walk humbly, as it is written, “And to walk humbly with the Lord your God.”

The external ones are people who are outside of him. They nurse on his work by afterwards—meaning after he hears that he is respected—he learns to work for the outer ones and not for the Creator. This is so because he no longer needs the Creator to bring him closer to His work, since now he is the operator because people on the outside give him the fuel to study and work for them. In other words, they are the ones who are compelling him to work, and it is not the Creator who compels him to work for Him. Rather, others are compelling him to work for them—so they will respect him, etc.

It follows that this is similar to working for a foreign god. That is, they order him to work for the reward of respect and the like, which they will give him in return for engaging in Torah and Mitzvot. This means that if they do not know of his work, and he did not see that there is someone who sees and engages in the Torah, there is no one to obligate him to work. This is called “the grip of the external ones,” and this is why a person must work in a concealed manner.

However, working in a concealed manner is not enough. Although it is true that now only the Creator compels him to do the holy work, there must be one more thing: a person must work not in order to receive reward. This is a completely different matter because it is against our nature. We are created with a nature called “will to receive.” But now we must work only in the work of bestowal and receive nothing for ourselves.

For that, we must seek out a society where each one believes that we must work to bestow. Since this is a small force within a person, he must look for people who are seeking such powers, too. Then, united, each of them can receive strength from the others, and this is all that one needs. And the Creator will send him help from above that we may be able to walk on the path of bestowal.

LESSON

Morning Lesson December 8, 2023

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

Part 1:

Rabash. Article No. 13, 1985. Mighty Rock of My Salvation

1. S. (19:13) Rabash writes, “Against this power, there’s a force from the outside that it’s forbidden to receive any assistance from it even though this force that he can receive from the outside will give him the fuel to work.” What is this outside external force?

R. Not in order to bestow, not in order to bestow.

S. Is it not a spiritual force?

R. If it’s not in order to bestow of course it’s not spiritual.

2. S. (20:17) It’s a great article. How can a person work with people from whom they can receive strength, then we have to be careful from. But it’s a Hanukkah article that we started with Hanukkah, there’s no mention of it. So, what is the connection between this article and all the advice he gives and Hanukkah?

R. We need to see that the whole matter of Hanukkah is the connection between people and mutual bestowal, in the article it speaks of this. How to come closer to the Creator, to not be like a foreign King, and that you need to search for a society and work together. That’s the manner of connection.

3. S. (21:18) What does it mean to work humbly in concealment?

R. That I don’t discover what I truly want in the depth of my heart.

S. In the Ten too, is it forbidden to speak?

R. Actually, also in the Ten, even though everyone understands and each one yearns to reach the purpose of life to give contentment to the Creator, to hear from him, advice, and so on. Still, it needs to be kept for a person, the most important things a person keeps inside, and he doesn’t let them burst out from within.

S. When he talks about external forces like respect and so on, can it also be forces in the Ten when we respect each other? Should we be careful about this as well?

R. No, these forces, they don’t separate human beings and that is why, that’s why you’re not afraid of them.

4. S. (23:03) He writes, “Searching maybe he will find someone who can give him the strength to bestow.” Where do we search?

R. Everywhere, seven is what is next to us, three is in front of us and above us, and seven is within us, in the connection between us, that’s why it said you have seven eyes.

S. How do I see this force if I look at the Ten how do I see the force to bestow?

R. You think that they have it, you think that they have it, that they all want to connect one with the other, and everyone comes and studies, and really there isn’t something that repulses you, that rejects you from them.

S. When I’m in the Ten, I feel like I have an impression from this force that I overcome. The friends overcome, that I see with my five senses, that they’re making an effort to overcome and this gives me a lot of strength. Should I be looking for this, or maybe it’s too much I just have to look and search for? How do I search for it?

R. You search for anything that can give you some movement towards the Creator.

S. If in my five senses, there are our states when I’m impressed, for example, an absence or from opposite states, how do I relate to that?

R. Well, there are opposite states that you need to justify. You need to say they have eyes but they cannot see.

S. Should I come out from the premises, if I see overcoming gives me strength, and I see someone not overcoming takes away strength for me? So when I see not overcoming I have to assume that I’m not seeing things correctly?

R. Yes, he who flaws does it through his own flaws.

5. S. (25:43) This prayer is for an individual, we say the mighty rock of my salvation, and then establish and restore the house of my prayers so it’s surprising, what is it a preparation because it’s not about the many?

R. That’s the prayer of the individual, yes. The prayer of the individual before everyone connects together.

S. It’s a kind of prayer before a prayer, so it helps me direct all my inner systems?

R. Yes.

6. S. (26:22) He writes that if the heart is closed, we have to go above reason and see that everything is covered in Hassadim. Then he writes after that we need to pray to have revealed Hassadim, mercies.  What should we ask for there? What should we ask for in revealing Hassadim in that state?

R. Revealed Hassadim, is simply vessels that we can reveal the qualities of the Creator, and by that to see them, to reveal them, to feel them.

S. The fact that he went above reason is this a new vessel in which?

R. To the extent that you want to open everything up then it comes closed, to the extent that you want to close everything then it becomes to you to the same extent open.

7. S. (27:35) There’s a concept here he says one should always praise the Creator, and then pray, what does it mean to praise the Creator? How do you come to the conclusion that the Creator is praiseworthy?

R. If he’s not great, God forbid, in my eyes then he isn’t special or strong or anything. How can I pray to Him? How can I ask of Him, how can I be dependent on him?

S. That’s what I want to ask, in light of what is happening. I hear, where is the Creator? What did He do? People are angry, you know?

R. Where, what?

S. Here around, that the Creator is.

R. I don’t mix with them.

S. He says first we find the Creator and then we pray. So, what does it mean this order of work?

R. Because, if you don’t reach praise of Him, then who are you praying to?

S. How do we come to praise Him in such a state? What gives you this confidence?

R. You need to be in a society where you can stabilize for yourself the praise of the Creator.

S. You’re saying only among our own people?

R. Yes, of course.

S. On the outside, they won’t see the praise of the Creator.

R. No, that’s the problem.

S. That’s the problem?

R. That’s not a problem, that’s why you were brought here, to have the opportunity to be included with others, and to reach the praise of the Creator.

S. Bnei Baruch, our group, can we come to praise the Creator to bestow upon the whole system?

R. Until the final correction.

S. Only such groups that study Kabbalah?

R. Yes.

8. S. (30:00) About working in concealment, you said there are things a person should keep inside and not reveal even to the Ten, I always thought that in the Ten you can open anything, everything, so what is it about in are these only things that are connected to descents or is it also in ascents?

R. No, we need, and really the problem is we need to be careful to not open our hearts completely towards the friends, because just like we determine it, we are not yet in a will to bestow entirely and we can with a touch, one towards the other, we can harm, we can harm the friends with the evil eye or all kinds of things. But that is why you need to show on the outside, just like Rabash writes, only certain things to the extent we are attracted to the goal, to the extent we love and want to be connected to the friends, in other words, such inclinations that will all help our friends to reach the purpose of creation.

9. S. (31:48) Now he can work because the people on the outside give him the fuel to work for them because they compel them to work for respect and not the Creator that compels him to work for him. In our society we respect and extol, we praise every person. So, couldn’t that make a person begin to want to get respect from the environment instead of working for the Creator?

R. I don’t think so because, how should I put it? We learned from the environment that you need to be aimed straight to the Creator, Yashar’El.

S. From what external force should we be careful?

R. Mainly pride from the egoistic force and to try in whatever you can to support the friends.

S. Respect in the society, can it make a person get stuck or not be directed correctly?

R. Yes it can.

S. How does the person get out of it, how does a friend get out of it, how does he rise above it or even use it as fuel, and not that this is what motivates him to work in the society?

R. If he studies correctly then he receives this and that from the society. That he wants to receive strength in order to advance, and he sees that the egoistic forces are just against the process that he wants to go through.

S. Is respecting society a good sign or a bad sign?

R. Respect and honor are what gives him the opportunity instead come and respect the friends and to respect the Creator and by that he rises.

S. Last question: how can we be impressed by each friend? What should we be looking for in each friend?

R. In each friend, I find the necessity to reach adhesion with the Creator, through adhesion in the society. He wants to be connected with them and by that, together with them, he wants to reach adhesion to the Creator. That’s it, that’s the matter of the group, that each one helps his friend, that in such a way he can, they can raise themselves.

10. S. (35:21) We read here that the Shechina, the divinity is called the prayer, what characterizes a prayer that is received?

R. She becomes a Kli, a vessel or reception of light to the connection with the Creator.

S. The question is what should one do so that his prayer will simply be granted?

R. To ask.

S. That’s the problem, how do we ask?

R. Rabash said to ask.

S. Okay, I’m asking, but.

R. Search.

S. Where?

R. In yourself, how do you need to straighten your heart so that it will tie you to the Creator?

S. And who can best help me to search correctly?

R. Your Ten.

S. Can I ask them to help me?

R. Yes, you and everyone, each one in the Ten needs that.

S. Even if I have a personal request?

R. I’m not sure what you mean, but I think so, even if I have a request.

11. S. (37:03) Rav, I wanted to ask. He writes here that in a group, we can instill in each one a desire to bestow. What is this action that the group instills in each one a desire to bestow?

R. She prays, she pressures, she forces a person to want only the will to bestow.

S. How can we work out of bestowal and not out of respect?

R. It depends on the force of the strength of the group to what extent they are in control of a person.

S. What does it mean that in a group there’s the controller or the governance of bestowal?

R. That a person that is in a group, feels that the friends are looking only at that, and only respecting that, they’re only expecting that from him.

S. How does a person work with real fuels? That we need to work with real fuels and not with egoistic fuels, so how do you attain these real fuels and work with them?

R. You are constantly in a request to the Creator that he will do this favor for you. That he will give you vessels that will be entirely aimed toward forces of bestowal.

S. How do you obtain them?

R. Only through the request, only through the request.

S. Will a request bring a person the fuel of bestowal?

R. Constantly you’ll ask and you will receive.

S. He writes that the group instills in him the desire to bestow.

R. Okay, but after the group inserts in him this will to receive, sorry, into this will to receive to bestow then he’ll receive it, he’ll receive this force.

12. S. (39:51) Can I ask about not revealing what’s in his heart? Can you give us an example of something that we should not reveal to the friends, that should be concealed in his heart?

R. No, for the time being, I don’t see.

S. How do we know what to be careful of?

R. I guess it’s still ahead of us.

13. S. (40:36) He writes here that he should be very careful not to be among friends who don’t have a desire to check themselves, to the basis of their work, whether the basis to bestow or receive, it sounds like the Ten should do an examination every once in a while?

R. He needs to give conditions to each and every friend to check himself and then decide is he staying in this or if is he changing his ways.

S. What does it mean to check ourselves for the basis of our work? How do we do such an examination?

R. According to the extent to how he treats the friend and how he treats the Creator, to that extent he can know to what extent his request, his connections, and his ties are such that pull him forward.

S. He writes to check himself with the basis of the work whether it’s to bestow or to receive?

R. Yes.

S. Usually we discover what we thought previously was to bestow was actually to receive.

R. Possible.

S.  How do we do it, how often do we do it, how often do we do this examination correctly?

R. How do you do it correctly, that can only be examined in relation to the friends.

S. Examine what, what do we examine?

R. Examine if I can receive in order to bestow.

S. How do we examine?

R. To the extent that I appreciate them to the extent that I subjugate myself towards them to the extent that I see that they are great, and important that they are in front of me as a group as a strong beloved special group.

S. This has to grow constantly as opposed to what I thought yesterday.

R. Yes.

14. S. (43:28) You gave the advice to search within oneself for the prayer, to look inside. I see what I feel from the friends, and from the Ten, a person who searches within him sees that he’s completely empty. He’s got no prayer; he’s got no connection or anything he needs from the Creator. How does a person discover such a thing in the work? What should he do?

R. That he has an empty Kli which is large and now he needs to fulfill it.

S. With what does he fill it?

R. With wanting the Creator to be revealed there.

S. The vessel he feels is in his no need for anything, he has no need for the Creator, no need to turn to Him. He doesn’t have any requests, he discovers emptiness so emptiness in turning to the Creator, this is what he has, so with what will he fill it?

R. So he has nothing to ask for, okay, so what to do? Turn to the friends, adhere to them, and together with them, try and feel who he can belong to. To yourself, to the group, to the Creator, and by that he’ll arrange himself, he needs to delve into that.

S. I think it’s a very frightening place for a person to feel empty, completely, and to understand it from yourself, you have no need for this whole thing.

R. Emptiness comes to a person from the Creator himself and when he enters into this emptiness, he understands that there, specifically there, he can build a place for prayer.

S. I feel that it’s right before us, thank you.

R. Yes, good, nice.

15. S. (46:24) In many articles Rabash talks about faith above reason, why is the majority of the spiritual path there this recurring principle, and why is it like that?

R. Because all of spirituality is in faith above reason; we raise the force of bestowal above the force of reception.

S. Is there a way to know if I’m working this way or that I’m not losing my way?

R. Try, try doing the following and you’ll see, you’ll see how it goes.

16. S. (47:12) When one praises and thanks, and from above he’s given the vessel called love of friends, and now it’s a good time to pray. Should he point out which deficiencies he acquired from the society in which he sees from his inner state and then he should say that in the work the general in particular equal only to myself is only what I’m asking for them?

R. Well, maybe it’s true.

S. How does he arrange the plea that jumps him, what about me, the ego tells him, what about me, so what should he do at that moment?

R. What does he want to happen to him?

S. He wants to find a place where he can get the power of bestowal, the ego wants it for himself and he thinks, no I want to ask for it because he’s now told and found out that he has friends. He was given a Ten and he’s impressed by what they want, and because of that, he wants to build his prayer and the ego comes and says yes, what about you?

R. Well.

S. After he says okay, this is my prayer now Creator please grant these deficiencies I found in the society, satisfy them so that in the way that they will all bring you contentment and I will be incorporated in them like an individual in a collective. Then the ego comes and says wait give me my own peace. What should you do at that moment? Should he cut off and say no now I have to sacrifice something? How does he face the ego in such a state?

R. He agrees to the fact that he is going to annul himself towards the Creator.

S. Why is it important that he must end with grace and gratitude as well?

R. Otherwise he isn’t in contact with the Creator, that’s why it’s an axiom.

S. And a good sign is joy?

R. Yes.

17. S. (50:28) In this discussion it says explicitly in the article, if he learns to work, let’s say, for the outer ones and not for the Creator. How do we shift and make the conditions to be able to annul and work for the Creator, and not only for the outer ones for the friends to be able to change the vessel of bestowal? So, how do we work with this shift?

R. According to what we’ve learned, we are not permitted to engage in externality but only in internality. In other words, we need to assemble our intentions, desires, and goals, together and demand from the Creator that it will take place, that it will exist, and then to see to the extent that we succeed.

S. What is the role of the friends and what’s the role of the Creator? We are often talking about prayer here, but we let ourselves be influenced by the friends, so we don’t need the Creator. It says in the article, which roles do the friends have and which role does the Creator have?

R. With friends they carry the requests, the claims, prayers, our prayers, and the Creator receives it and ties them together in one connection. By that, the friends connect with the Creator, as it’s written, “In it, our hearts will be joyful.” Actually, that’s the only intention we need for we’re all to be included in the Creator, and he will connect us and then we in the connection between us we will discover Him.

S. What is my attitude towards the friend and what’s my attitude towards the Creator?

R. That the friends are helping me and that I’m with all the friends towards each and every one and by that we’re helping reach the correct intention, the intention of bestowal and the Creator is the one that receives our prayer and raises us, and raises us to him.

S. We need the Creator?

R. Of course, how could we succeed without it? Our entire success is the Creator answering our prayers.

18. S. (54:49) What kind of salvation of revelation do we need to reach in order to rise above the hatred and the pride?

R. During the connection between us we have to understand that in connection between us, we engender something new that didn’t exist before, it’s which is the spiritual vessel and if we achieve it then we are already elevating ourselves above nature.

19. S. (55:49) In the article we read, we learned that only in the group we extract strength to work in bestowal, on the physical level our desire for unity is expressed when we hug, when we sing songs together, in the meal, and when in the gathering of friends. I remember in the past you were asked if a friend doesn’t have one hand or, God forbid, two, then you answered that the most important is to hug internally and for that, you don’t need hands. Rav, please explain what is a heartly hug?

R. When all the desires of one want to work for the sake of the desires of the others, this is an embrace between the hearts.

20. S. (57:01) The cause of the outsiders, what does that mean? The grasp of the outsiders?

R. The grip on the external ones means that all kinds of thoughts come to a person and such desires don’t lead him to correction, but rather pull him towards all kinds of temporary animate pleasures, and so on. 

21. S. (57:54) With all the wants to receive to bestow, I don’t trust my own intentions. I don’t trust myself, but I might secretly not want to ever do that. I’m mixed with my own ego. I think I’m suspicious about my actions when it comes to reaching that. I’m so in love with this world because there’s so much pleasure. How can you ever overcome that distrust in your own self that you’re doing the right thing, for the right reason, for the right intention?

R. It’s very good, it’s the truth, it’s beautiful, just continue, just continue because the Creator does everything, and if you don’t trust yourself, it’s good, it’s great.

22. S. (59:13) If a person knows that he doesn’t need to reveal his sensations, his inner attainment, he knows that he doesn’t need to talk about them, but at the same time, a person also wants to give some impression to the friends and impression from his heart for spirituality. In order to strengthen their faith, there’s a slight dilemma here: what does the person need to do?

R. As much as possible, be open toward the Creator, to do with Him whatever he thinks. That’s it.

23. S. (1:00:21) What is the difference between humbleness and connection?

R. In principle, it is the same thing.

24. S. (1:00:43) What needs to be the spiritual goal according to the flavor and taste in the work?

R. The spiritual goal has to be only one complete congruence between our desires and the desires of the Creator.

25. S. (1:01:12) Building trust in the group is that important, or do we just need to trust the Creator?

R. Support of the group is very important.

S. One way to build trust is that we share each other’s fears or weaknesses. If we can’t expose that?

R. If you can’t, then do it later, if not now then later.

S. Not to spoil the group, you said we can’t share everything? 

R. Right, right gradually.

26. S. (1:02:07) How to be kept in the group from giving an example and then receiving praise for the good example he gives, so how to be cautious of this praise that we receive in order to keep working in humbleness? How to find the correct balance in the Ten?

R. I think it’s not that important because I don’t really believe the friends that much, so it’s best for us to just continue as we were.

27. S. (1:03:12) You said that you’ll be included in the Creator and from that inclusion you will ask for a connection and by that he’ll be revealed. What are those same steps in the work?

R. Incorporation in the Creator is when we unite and want only one thing, for our common desire to be similar to that of the Creator, just like He wants to bestow upon us we want to bestow upon Him.

S. What does it mean that we’re included in Him?

R. Included meaning our desire is similar to His desire.

S. There is our desire. We are trying to build an intention and to be similar to Him, and there is His desire. Is there some inclusion between the desires?

R. Yes, they are directed toward each other.

S. In our desire that is similar to His, do we start feeling Him?

R. Yes. 

28. S. (1:04:35) I apologize in advance about the question, a few days ago as we learned an article in which the Rabash claimed that there cannot be at the same time both gratitude and the deficiency. Here he continues today that it belongs to above reason and that we’re not able to see the pleasure and the joy that he’s passing on to us. So, when we build a prayer, it’s easier to build a prayer because there is a friend who brings gratitude and a friend who brings deficiency, but when we pray as an individual it’s a little more difficult.

R. Well, try as much as you can. It’s not so bad, it’s not the main thing. 

29. S. (1:05:31) If I understood correctly to have good thoughts and actions, we should be open to the Creator as much as possible, how to do it practically because I’m in ego?

R. We will scrutinize this. We will scrutinize this. 

30. S. (1:06:45) In order for his desires and my desires will I realistically feel that they’re similar? What disturbs this adhesion between the different desires?

R. What interrupts and interferes, is my heart.

S. If you throw away that component that it’s me acting and somehow that it’s only him acting, then the adhesion will be realized?

R. Well, you can do it this way too. We’ll see.