READING: FROM MIDNIGHT TO DAWN WEDNESDAY

Rabash. What Is “For Lack of Spirit and for Hard Work,” in the Work?. 16 (1990

LESSON MATERIAL

What Is “For Lack of Spirit and for Hard Work,” in the Work?

Article No. 16, 1990

It is written in The Zohar, VaEra (Item 65), “Rabbi Shimon said, ‘For lack of spirit’ means that the Yovel [Jubilee], which is Bina, had not finished yet to give them rest and freedom. And the last spirit, which is Malchut, still did not rule the world, to instill upright laws in the world. Hence, there was lack of spirit. And which spirit is it? It is Malchut, who was unable to save Israel. This is the meaning of ‘for lack of spirit.’”

We should understand the meaning of “hard work” and “lack of spirit.” In other words, what is the connection between hard work and lack of spirit, in the work? We should also understand what Rabbi Shimon interprets about lack of spirit with regard to Malchut, what is the connection to hard work?

It is known that the order of the work in the work of the Creator is that a person should work to provide himself with Kelim [vessels] in which he will be able to receive the delight and pleasure that the Creator contemplated giving to the creatures. It is known that the reason for the creation of the worlds was His desire to do good to His creations. Because of this, He created in the creatures a desire and yearning to receive delight and pleasure. In the desire and yearning for the pleasure, we measure the taste of the pleasure, meaning that to the extent of the yearning for something from which he thinks he will receive pleasure, so is the measure of enjoyment. For this reason, smallness or greatness of the pleasure of a person are measured by the measure of the yearning for the pleasure in that thing.

Accordingly, from where do the discernments of the recipients of the pleasure come? After all, they were all created with a desire to receive for themselves, so who makes one feel little pleasure, and another, great pleasure? That is, what fool would want to receive little pleasure where he can receive much pleasure? But because the Creator wanted “to bring to light the perfection of His deeds,” meaning that doing good to His creations means complete giving, meaning that when he receives the delight and pleasure, he will not feel any unpleasantness, namely shame, as it is written, “One who eats that which is not his, is afraid to look at his face,” hence, the Tzimtzum [restriction] and concealment on the vessels of reception was installed, which are Kelim [vessels] that man was created with them by nature.

In other words, there are two matters about this: 1) We cannot receive any abundance of Kedusha [holiness] in these Kelim, 2) As long as one has not acquired vessels of bestowal, he does not see the delight and pleasure found in Kedusha, and he cannot perceive the taste of pleasure, except the tiny illumination that was given to the Klipot [shells/peels] so they can exist. Out of these sparks that fell into the Klipot come all the corporeal pleasures.

This is revealed to all, meaning that the pleasure is revealed, namely that each one can taste these pleasures with the vessels of reception, which want to receive pleasure for their own benefit. Conversely, the delight and pleasure of Kedusha, where there are the majority of pleasures that He wanted to impart upon the creatures, this is hidden from the vessels of reception. This is called “Tzimtzum and concealment.”

Therefore, two things emerged from this correction—that it is possible to receive the pleasures of Kedusha only to the extent that he has acquired vessels of bestowal: 1) A person must believe that the majority of delight and pleasure that the Creator wants to give to the created beings is found in Kedusha. 2) We must work against nature and not receive anything for our own sake, but only for the sake of the Creator.

This induces a distinction of degrees. That is, no person is like another, since with regard to what comes from the Giver, everyone is the same, as the ARI says, “Before the emanations were emanated and the creatures were created, the simple, upper light had filled the whole of reality. And there was not beginning or end, but everything was simple light.” Yet, afterward, after the correction to receive only in vessels of bestowal was done, a proliferation of worlds took place, meaning many discernments according to the intention that one can aim in order to bestow. This is called proliferation of Masachim [screens], and by this, a distinction of degrees took place.

This is as our sages said (Shabbat 152), “Each and every righteous is given a section according to his glory.” This is so because there is a difference on the part of the Kelim of the receiver, meaning the Kelim that the receiver should make, which are called “vessels of bestowal,” meaning to receive in order to bestow. Vessels of reception for one’s own benefit come from the Emanator. A person does not need to work on these Kelim, since the Creator created him with such Kelim. Hence, the created beings’ only work is to obtain vessels of bestowal.

According to the above, we know what is man’s work: It is work only to obtain vessels of bestowal. That is, a person should come to a state where everything that does not concern the benefit of the Creator does not interest him. Instead, his only desire is to come to a state where he can bring contentment to his Maker. Hence, when a person begins the work, he begins in Lo Lishma [not for Her sake], meaning for his own sake. Afterward, he begins to understand that the fact that he is working Lo Lishma is only a Segula [remedy/power/quality] by which to achieve Lishma [for Her sake], as our sages said, “From Lo Lishma, we come to Lishma, since the light in it reforms him,” and he believes that in the end he will achieve Lishma.

Afterward, a person goes another step forward and begins to exert. He does things that will bring him to Lishma, meaning he begins to understand that one must take actions and intend that these actions will bring him to the level of Lishma, and he calculates to himself how much he has already been rewarded with the matter of Lishma.

At that time, he begins to see the truth—how far he is from the work of bestowal. With each time, he sees more how immersed he is only in self-love. He sees that each day he is regressing, and then his work, where he wants to work in order to bestow, is called “hard work.”

This is so for two reasons: 1) Now he sees what “in order to bestow” means. A person must believe in our sages, that the fact that now he sees what is “for the sake of the Creator,” he did not know its true meaning. Rather, as we explained about the words of The Zohar about the verse, “Or make his sin known to him,” he asks, “Who made it known to him?” And he replies, “The Creator.” We should interpret that when a person feels how far he is from the work of bestowal and that he is immersed in self-love, this is a revelation from above. Now, this work becomes harder, meaning that once he was notified from above the meaning of “for the sake of the Creator and not for his own sake,” now his work has become harder.

However, a person thinks that now he has become worse than when he began the work in order to bestow, as though he himself has become worse now. At that time, a person must believe that this is not so. Rather, he advanced toward the truth by the Creator notifying him his real situation. It follows that through the work, when he began to do this work, which now seems to him as hard work, it is because the Creator has turned to him because now he is in a better state than when he was still not involved in work of bestowal.

However, the second reason why now it has become harder for him is that normally, when a person wants to learn a profession, he goes to a craftsman to learn the profession that he thinks is good for him. If the craftsman sees that he is not progressing after some time of learning with him, the craftsman tells him, “This profession is not for you; it is too difficult; go look for another occupation that is easier for you, and from this you will make a living.”

Therefore, in the work of the Creator, when a person begins to do the work of bestowal, and thinks that according to the order of the work, each day there should be progress, he says that it is worthwhile to continue with this work of bestowal because he is certain to learn this profession of knowing how to do everything only for the sake of the Creator.

But when he sees that after some time of exerting in this job, not only did he not progress, but he even regressed, his body tells him, “You are wasting energy in this occupation; this job is not for you. This job requires special skills and a brave heart. Go and find another occupation like everyone else, and do not be an exception.”

It follows that this is called “hard work,” since in any work, when he wants to exert and walk on the work of bestowing, the body does not let him work by resisting him with just arguments.

And indeed, within reason, it is absolutely right. It follows that the slander he hears from his body makes the work heavy on him, which is why it is called “hard work.”

However, a person should believe that in truth, he is making progress, and the reason he sees that each time he is more immersed in self-love and that now he is worse off—meaning in a state of lowliness that is worse than when he began the work of bestowal—is because “For I have hardened his heart.”

In other words, the Creator shows him each time what it means not to work for one’s own benefit but only for the sake of the Creator, by the Creator letting a person know the meaning of not working for himself. By this one sees how this is truly against nature. Since man was created with a desire to receive for his own sake, and now he wants to do something that is against nature, this is why it is called “hard work.”

Yet, the question is, Why does the Creator notify him the truth that a person is unable to work against nature? This is because, as it is written, “that I may place these signs of Mine within him.” That is, by revealing all the bad within a person, the Creator can give help, as our sages said, “He who comes to purify is aided.” And since what is given from above is a complete thing, a person must have a complete Kli [vessel], meaning a complete lack, called a “complete Kli” in which the whole of the light may enter.

It follows that the Creator reveals the bad to a person in order to help him. That is, since there is no light without a Kli, when the bad is not revealed to the fullest, he still does not have a complete Kli. We can interpret “complete Kli” to mean “complete desire for His help,” since as long as the evil is not revealed, a person sometimes says that if he overcomes, he will certainly be able to achieve the work of bestowal. Also, sometimes he says that the Creator cannot help him, either. Hence, when a person exerts in the work of bestowal, the powers he has invested do not let him escape the campaign, and each time he gets a greater need for the help of the Creator. It follows that the hard work itself was the cause that he would cry out to the Creator to help him.

This is similar to what is presented in The Zohar (Beresheet Bet, Item 103), “There are two ways in the corporeal and spiritual afflictions he had prior to repenting:

1. All that the Creator does, He does for the best. He sees that were it not for the terrible pains that he had suffered for being immersed in the nature of reception for himself, he would never have been rewarded with repentance. Therefore, he blesses for the bad as he blesses for the good, since without the bad he would not have been rewarded with the good. It follows that all that the Merciful One does, He does for the best, meaning they induce good.
2. That, too, is for the best. Not only did the evils that were done induce good, but the evils themselves have been inverted into good through very great lights that the Creator illuminated through all those evils until they were inverted into good.”

Therefore, we see that specifically when all the bad is revealed, there is a complete Kli in which a complete light can shine. From the above, we see why the Creator hardened his heart, meaning that the heart, called “desire,” resisted the work of bestowal more forcefully each time. The reason is that we need hard work, for only through the suffering of hard work, these sufferings induce an outcry to the Creator with a complete desire that He will help him emerge from the rule of Pharaoh king of Egypt. That is, specifically from the state of lowliness, when a person feels that he is worse off than all other people, it pushes him to cry out to the Creator with all his heart to help him.

However, in that state, there are many ups and downs. That is, sometimes a person cannot believe that the situation he is in comes from the Creator, meaning that the Creator has turned to him and hears his prayer, when a person asks that the Creator will help him out of the exile he is in under the rule of self-love.

Therefore, when a person has this faith, he does not escape from the campaign, meaning says that he sees that the Creator does not hear his prayer, so there is no one to pray to. Rather, he believes that the Creator does hear his prayer and the Creator has given him the awareness to know what lowliness one is in, that it never occurred to him that he would be so immersed in self-love.

Hence, each time he braces himself and does not move from praying to the Creator. He says, “The Creator must want a true desire to appear in me, which will deliver me from this exile.” Then, he does not stop thanking the Creator for revealing to him his true state.

Also, he stands and prays to the Creator, since he sees that the Creator hears a prayer, in that He showed him the evil, and He will certainly also help him out of the evil, which is called “redemption.” In other words, he believes that the Creator let him see that he is in exile and will certainly deliver him from exile.

However, at times there are descents where it is hard for him to believe that the Creator hears a prayer, since in the person’s eyes, he thinks that he has already prayed to Him far too much, and if the Creator hears what is being asked of Him, He should have helped me. And since I have not been saved from what I have been praying about, he says that the Creator does not hear his prayer. Perhaps He hears others, but what difference does this make, since what matters is what he feels, meaning whether he is happy or sad.

These descents induce within him thoughts about escaping the campaign and to say that this is not for him. But if he does not escape, he gets another ascent and he begins to think differently and forgets about all the decisions he had made. In this way, the procession of ascents and descents continues until a true need for nearing the Creator appears within a person, meaning that the Kli, called “desire,” has been completed in all of its correct form.

Yet, it is the Creator who knows when it is completed, and a person cannot know this. At that time, the Creator gives the help and delivers a person from exile.

Now we can understand what we asked about how The Zohar interprets the words “And Moses spoke thus to the children of Israel (meaning the annunciation of the redemption), but they did not listen to Moses for lack of spirit and for hard work.” He says, “Lack of spirit means Malchut, who was unable to save Israel.” We should interpret that the main work is in the Malchut, as the ARI says, that the exile in Egypt was that the view of Kedusha [holiness] was in exile. That is, the kingdom of heaven, that we must accept the burden of the kingdom of heaven because He is great and ruling, meaning not in order to receive reward, but that the work must be a great pleasure because one has been rewarded with serving the King because of the importance of the King, this was in exile.

In other words, the importance of Kedusha was not revealed. This is called “Shechina in the dust,” meaning that when a person should take upon himself to work for the sake of the Creator, this work is regarded as lowliness, since he finds in this no taste of importance. It follows that by Malchut being in the dust, which is something that is not important, this made it hard work.

This is called “lack of spirit,” meaning that Malchut, which is an important thing, meaning that one who serves the King is regarded as one “who sees the face of the King,” who sit first in the kingdom, among these people, it is not considered that they are dwelling with the King, and they are regarded as seeing the King’s face, sitting first in the kingdom, they regard it as hard work and we say that they have “lack of spirit,” meaning they are not high spirited.

However, when Malchut is in exile under the governance of the Klipot [shells/peels], they regard Malchut as dust, unimportant. This is called “lack of spirit,” when Malchut cannot give high spirits, as one should feel when dwelling with the King. It follows that “lack of spirit and hard work” are tied to one another. This means that if Malchut is in the dust, unimportant, this causes hard work, because something that is tasteless, each moment when one overcomes and works, this overcoming is very difficult, and a person cannot always overcome.

This is the meaning of what he says, “The last spirit, which is Malchut, still did not rule the world, to instill upright laws,” meaning that Malchut still did not have governance, so everyone would see that all the laws that come from her are upright laws, meaning that everything will be in accord and each one will feel Malchut, called “Providence,” as good and doing good, since the world follows Her leadership, as it is written, “And His kingship rules over all.” This was still not revealed.

This is the meaning of the words, “Hence, there was lack of spirit. And which spirit is it? It is Malchut, who was unable to save Israel.” This means that since this Malchut was still in exile, she could not save Israel. But when she is delivered from exile, it is to the contrary, she gives man the spirit so that he is high spirited.

Therefore, when Moses came and announced the annunciation of the redemption, they could not believe such a thing—that they would be delivered from the exile in Egypt, as it is written, “And I will bring you out from under the afflictions of Egypt, and I will save you from their work.” That is, they will not only have no hard work, but they will not have any work at all. This, they could not believe, that such a thing could be.

Had they believed it, then by the power of faith they would have come out from the exile. Malchut, which is called “spirit,” would have risen in importance, as it is written (Ecclesiastes 3), “Who knows the spirit of the sons of men, if it ascends upward? And the spirit of the beast, if it descends down to the earth?” We should interpret “the spirit of the sons of men” to mean that after he emerges from his beast and becomes a “man,” as our sages said, “you are called ‘man,’” the spirit, meaning Malchut, who is called “spirit,” ascends, rises in importance.

But the quality of spirit in a beast, when a person is in a state of beastliness, for him the spirit descends in importance. Hence, the people of Israel had to reveal their evil so they would have a complete lack, for then the complete help could come. This is why the children of Israel still did not hear.

LESSON

Morning Lesson September 4, 2023

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

Part 1:

Rabash. Article No. 16, (1990). What Is “For Lack of Spirit and for Hard Work,” in the Work?

https://kabbalahmedia.info/sources/2LhAKGGw

Rabash. Article No. 16, (1990). What Is “For Lack of Spirit and for Hard Work,” in the Work? (00.38)

Rav’s Introduction:

1.S. (36:20) He writes that each time a person is to strengthen and not move from praying to the Creator and he says the Creator must want to true desire to appear in me and he says that that he receives the evil and understands that it’s the career notifying him and he says later that he does not leave from giving thanks to the Creator for revealing his true state to him. What’s this matter of the two opposites, the prayer and the gratitude that he’s strengthened that he does not stop thanking the Creator for revealing to him his true state?

R. That he understands that the Creator who created everything including the whole of nature within the person, he knows how to take a person through all these states in order to create within him all kinds of discernments that so that we can understand feeling obtain what is happening in reality that the Creator created and by that the person comes closer to the Creator

S. These are two different states?

R. A thousand states it doesn’t matter

S. In this he does not stop thanking the Creator for revealing his true state to him. That’s great right, but the evil is revealed to him and he needs the aid of  the Creator which is an advanced state that brings them close to Lishma,a very high state but what is the state that he strengthens and doesn’t stop thanking the Creator

R. Advancement even though he doesn’t know precisely what the future states should be he’s asking the Creator to advance.

2. S.  (38:42) It’s not clear here but he writes a few times that the Creator notifies a person,how can I feel that the Creator notifies me of something? How can I also be convinced that it’s actually the Creator and not my evil inclination? What does it mean exactly how do I know that it comes from Him?

R. Everything comes from the Creator you said it correctly and I need to accept it this way and each time with anything that I feel I should try to get closer to the Creator that is all.

S. Meaning what is revealed in me I can say the Creator reveal to me?

R. Without a doubt 

3. S. (39:59) A state of the burdening of the heart what he describes there that Shechina is in the dust and there’s no fuel and in this state of the burdening of the heart one feels that there’s no fuel even to make the smallest action of connection in the Ten and no one to do an action and you have no fuel. The question is when we do some action in the Ten despite the burden, despite the hardship,is it a type of action of bestowal? Is there some sort of connection here?

R.  I can’t say that all of the actions are actions of bestowal or not but for certain what they reveal what they discover is that this is what the Creator wants them to do.

S. What’s the best advice to work with the state of burdening of the heart?

R. You connect between us and carry it out.

S. The more we advance, the more will advance more.? Will the burdening of the heart increase? Let’s say I can advance in some small actions and it will become even harder for me?

R. Possibly

S. Is it something that accompanies us the entire path?

R. Yes. 

4. S. (41:50) He writes it’s hard for him to believe that the Creator hears a prayer, what is the state exactly?

R. That the Creator ,the upper force here’s the prayer of the person?

S. What to do in a state where it’s hard for one to believe that the Creator hears his prayer?

R. A person feels that either he’s taking into account that the Creator is hearing or is not hearing or maybe he’s hearing with different forms that are between and so one should one certainly cannot change the Creator or manipulate Him so that he will hear better but rather he has to turn himself so that the Creator seemingly hears his voice his prayer?

S. When does the Creator hear a man’s prayer?

R. Always, there are no limitations in that.

5. S. (43:17)To continue the friend,when does the person pray for the correct thing?

R. When he arranges himself directly opposite the Creator.

S. When will a person understand that he receives some burdening of the heart that it is for his benefit?

R. If he accepts that everything that he has, everything that he feels the Creator does it he operates in all of his body and all of his desires and thought, in everything that there is in a person if the person understands it then he accepts that the Creator governs the entire body of the person and arranges everything inside of him then the person in return tries from all the parts of his body to respond to the Creator.

S. The person makes the effort and all the parts of his body to respond to the Creator?

R. Yes

S. What does it mean that I respond to the Creator and all the organs of my body?

R. All the bones shall tell, it means that he understands and feels that he is under the governance of the Creator and the Creator who created him is constantly holding him and the person awakens completely towards the Creator.

S. It turns out that in the first stages there’s nothing else besides him and the person needs to maintain that and until a person doesn’t hold on to None Else Besides Him the ascent and descents continue?

R. Also yes it doesn’t hinder it that there is none else besides him that there is only one force that operates in reality but this force is the one that makes the changes.

S. Because it turns out from this article that the Creator is constantly advancing me, but I don’t see it whether I suffer in my will to receive and when I pray to the Creator like I’m crying out to him take away the suffering from my will to receive and the  Creator’s responses is that it gives me even more burdening.  It sounds a bit funny that a person ultimately what is he supposed to be asking for the suffering? We’re not asking for our suffering, that’s not our method but how does he come to agreement with what the Creator does with them and that it explained here that he has room to exit from the will to receive and to get vessels of bestowal?

R.. When does the Creator, the person when does a person receive vessels of the bestowal? When does a person reach vessels the bestowal?  We can’t say, it’s in the hands of the Creator. A person doesn’t know the depths of his creation, the way, the plan and therefore he can’t say that following such and such a time or the certain number of ascents or descents or certain incidents, I will come to my complete correction.

S. It turns out the entire path of a person is always in conflict with the Creator? With what he does to him? Why is it called a dispute?

R. Why is it called a dispute?

S. Because I’m praying through all vessels of bestowal ?

R. You want to be connected with the Creator?

S. Yeah that’s the goal. At some point we understand that we have to be in connection with the Creator

R. As much as you still discover that you’re not in the right connection with the Creator, you have a subject on which you can pray? So what is the problem?  The Creator is constantly revealing to you that you are still not in a complete adhesion.

6. S. (48:25) I understood from the article that being impatient, the kingdom of heaven is in the dust that it’s not important for us to bestow to the Creator. He talks about also not being in high spirits to show that there is important for it, so Rabash says in the articles in other articles that we have to give friends spirit, to raise their spirits and here he talks about this that we need to believe that by faith we can exit the will to receive for oneself to bestowal that if we already believed it that it was possible it would happen, so in the Ten and in our society what are we lacking to really give spirit in this matter?

R.  To serve as an example. to serve as an example to all of the friends.

S. In this to seemingly raise the importance of the matter?

R. Of course this is included in that.

7. S. (40:49) Sometimes when we want to show an example to the friends that the work is easy,is light and we continue happily, sometimes it causes rejection in the friends.

R.  Why do you need to show it in such a way?

S. We say that if the work is hard it’s a sign that there’s a lack of spirit, right?

R. I don’t know why you tie this with that so much.

S. Then we’re not supposed to give spirit to the friends? In this that we show our work is in joy and the overcoming is in reason?

R. It’s unrelated to it being easier or not easy. The joy comes out of how much we weigh the work, if the work is precious it’s not important for us if it’s easy, one is unrelated to the other.

S. I’ll ask otherwise, what is the right example that we can give because you said that we need to be an example to all the friends. What’s the correct example?

R. How much he respects the states that he’s going through, that’s it. It’s unrelated to if it’s easy or difficult, it all depends only on the person’s relation. There are people who are in a very difficult walk but for them it’s a stroll, mountain climbers or others and there are people that seemingly are not doing such difficult work or it’s not difficult at all but for them it’s all for pleasure. Everything depends on what the person determines.

8. S. (52:03) He writes here that a person needs to believe that the main pleasure that the Creator wanted to give the created beings is in holiness, he writes this in many articles and it sounds like some egoistic motivation, that all the pleasures and holiness.How are we supposed to use that?

R.  All the pleasure will be in Kedusha, holiness meaning in the conditions in in order to bestow

S. Right, then he says that all the pleasures beforehand are just small flavors and tastes like you’re getting or coming to a store without money and all we live off or are these tastes and the true pleasures that are holiness? Are we supposed to remind each other of this all the time in the Ten? What is waiting for us, it’s like this egoistic motivation that he’s giving us.s

R. We can build the system of relations between us so that we will feel pleasure that are found in, in order to bestow.

S. Just remind each other of this all the time?

R. Yes yes.

S. Can we use this in dissemination too? Right?

R. Possibly.

S. To explain to people?

R. Maybe.

9. S. (53:28) What does it mean that Malchut saves israel?

R. That it begins to shine in such a way that it becomes clear what is the purpose of creation,what’s the correction of creation, what comes from the Creator and what comes from the created being, and then all of the means become clear in order to reach correction.

10. S. (54:24) There is an excerpt here in the article that Malchut couldn’t save Israel. What is it dependent on? Whether she will save Israel or not, is it importance?

R. When there are not enough forces it’s considered that her hand is too short that she cannot do it and reach it.

11. S. (55:04) Many times Malchut is mentioned over here and Malchut called the spirit rises up. What is this Malchut that speaks of here?

R. It is our common will to receive, that we can be connected through it and then if we can connect in such a way, and depict it as being between us, then we want to raise it to the Creator. This is already the general Malchut.

S.It’s a unique desire between us?

R. Yes.

S. That this needs to be felt as something common to us?

R. Of course.

S. Then how can we check this work each time in the Ten? That we have this between us?

R. If you will start yearning for it then you will start feeling it because this connection exists already, however on a very small scale.

12. S. (56:27) I wanted to ask about changing our life, that this is what the Creator is pushing us to and that the bestow will always be out of thought, out of our connection between us and our yearning to be together?

R. Yes, of course. This is exactly how it is.

13. S. (57:11) Why does the Creator hear the prayer? What is our connection with the Creator through prayer?

R. The appeal to the Creator is called the prayer. There’s a prayer with request, there’s a prayer with gratitude, however it is called a prayer.

14. S. (57:44) Sometimes it’s felt that we found all the answers to our questions. What’s the difference between questions that we asked to give pleasure to the Creator and questions that are in intention to receive?

R. I didn’t understand the question. Please repeat it.

S. What’s the difference between questions we ask in order to give pleasure to the Creator and those that are and those that are in order to receive?

R. The difference is in that.

15. S. (58:38) Here it says that we need to have a complete Kli, to receive the light, but is there a law that we will receive more or less the light based on our Kli ?The question is here it says that we need to have a complete Kli in order to receive the light, isn’t it a rule that we receive the light more or less based on the Kli?

R. Yes.

16. S. (59:50) It says that as long as the evil has not been revealed completely a person doesn’t have a complete vessel. What does it mean the complete revelation of evil?

R. This has been given to man and he must open this until the end of correction and correct it.

S. We learned that the Creator reveals to a person the evil gradually and here it turns out that first I have to discover the complete evil and then I get some help, so how can we accept it and get it in such a full manner?

R. The Creator illuminates in his light towards his light and what he reveals in a person can utilize this.

S. If a person enters a state of assent it means that the Creator is already helping me?

R. Of course, how else can you rise?

S. Or is he just giving me a pause, a break?

R. It doesn’t matter, the main thing is that you are above this.

17. S. (01:1:36) What does it mean that the Creator hears every prayer? You say that the Creator hears every prayer, it must be different between to the Creator that answers every prayer?

R. There is sight and there is hearing, it’s a connection in two different lanes, so of course the sight is greater and hearing is less ,but still these are two lanes in which we have a connection between the upper and lower one.

S. What is the connection to hearing?

R. Hearing is a connection that is more in mercy, it could be a bit of Hochma,  but the connection in sight and seeing will be a connection in light of Hochma 

S. Where does the Mad come from? The intention? Do you see the combination between hearing and seeing?

R. There is sight and there is hearing and there is also a combination between them.

S. The Mad? Where does the MAD, the response, the answer to the prayer come from?

R. The answer is felt in the same lack that we raised to him in prayer.

S. Is there a difference between I understand,that I understand I feel that the Creator hears every prayer verses I understand that the Creator answers every prayer?

R. The Creator hears and also answers both. But this that he hears it’s sure the city answers it’s sure the question is to what extent do we hear his response.

S. For example, my child everytime, he repeats what he says sometimes and finally I say I hear you, I hear you I understand, so we also repeat our prayer, but there’s no answer . Like the Creator doesn’t say I understand it, be patient. It’s all above reason and just continue to ask and ask so what should we do at that state and when should we move on to a new prayer or something like that? 

R.You’ll begin to feel at the time when you begin to connect even more between you.

S. Sometimes I feel like that, sometimes I don’t feel any answer, so I move on to the next prayer. Does it matter if I feel or I don’t or should I?

R. There are many states and I cannot explain each and everyone to you and according to our sensation of course each one has his own impressions where we need just to feel to gather these impressions and to continue onward.

S. There is the prayer of Shema. It’s like a reflection, that the Creator hears and we need to hear, so if I don’t hear. I don’t understand the answer. I don’t feel it so what exactly is the purpose of Israel and Bnei Baruch should hear the creator?

R. We need to reach a state that we perceive in our vessels the response of the Creator, why? Because it tells us that we are tied to him.

S. What is the next degree for us so that we receive an answer from the Creator?

R. that we hear him and we give thanks to Him and in this He brings us closer.

S. it’s difficult to speak and listen at the same time.

R. All right we’ll advance and succeed. It’s still early. 

18. S. (01:07:32) Rabash in his writings it says that a person who learns and tries to reach Lishma and he tries and sees that he has regressing even though he studies for years and this is true and he sits and he hears and he studies for years and he sees that he’s not advancing and he sees that other others are advancing and he’s seemingly regressing and it’s very painful and truly more than physical pain, this feeling of lack of advancement, this physical difficrt’s going to continue until the end of correction?

R. Not until the end of correction.  Where are we still just in the beginning to get into some lanes so it will change and many things will change.

S. Because the fact that we study, let’s say TES or some other kind of study and sometimes we feel that we don’t even understand. We see it for years and study.

R. It’s not important because specifically it’s the wisdom of Kabbalah. The understanding is dependent on the attainment and not how wise one is. It says that the wise are not learning, you’ve heard that before? 

S. Yes.

R. What does it mean that the wise one does not learn? He doesn’t learn.

S. What does it mean he doesn’t study? He doesn’t learn? What does  a person do if he tries? He sees the others are advancing and it’s good but it makes you, it gives you envy and pain?

R. To attain. To attain and he still does not attain and he demands attainment. It seems to him that he’s not learning and that he’s not advancing, and his friend next to him isn’t demanding attainment.  It seems to him that he is advancing right? Every day, he hears a bit more of something and understands something in his mind, so there’s like this and there’s like that.

S. The question is if it’s a matter of the wisdom of the study or should it come in the feeling?

R. It needs to come in sensation.

S. There could be a state where everything opens up to a person?

R. Yes

S. Meaning a person should sit patiently even if it takes 20 years?

R. Yes

S. Even if it comes or if it doesn’t come?

R. Correct, correct. 

19. S. (01:10:42) In every state that goes by let’s say I go through a certain state I can look at the state from the outside and say I’m grateful for the Creator who let me see that he’s taking me through this, whether it’s a good feeling or a bad feeling is it correct should I always look at myself like that from the outside?

R. Yes

S. Ok and from this point or perspective how do I connect it to the work in the Ten? Do I connect with the fact that I’m looking from the outside of the friends? Who connects with the Tenthen? In this work?The one who’s going through these states? the one who’s going through the states or the one who’s looking from the outside and he wants to ascribe everything to the Creator? Which one of them connects in the Ten  in which part of me?

R. Which part of me?

S. Yes, what is even considered me in this work?

R. You’re asking a bunch of questions. Ask one question.

S. There is the one who’s going through these states, the will to receive who goes to these states and reveals these states and there’s one who’s looking at the states from the outside, which one should connect with theTen? The one who is going through these states should connect in the Ten or the one looking from the outside?

R. There are states that go over him and he feels that in this he’s tied to the Ten. He needs these states to pass over him to connect to the Ten.

S. How can I connect so this part within me goes through the states? How do I connect them to the Ten, that is unclear?

R. You want to get closer to them, to hug them, to be together with them, in one desire and one goal, and the Creator who is one to all and by this you feel that you are closer to them.

S. Inside this work of connection, the one looking from the outside what should he do? What should I do when I look at my attempts to connect with the Ten? How can I look at it from the outside? What are the discernments that I should discover there?

R. Why do you need this?

S. That’s what I started with. Should I even look from the outside, this is what is important?

R.We need to see ourselves that we’re truly in the society and want to be invested in it and feel the Creator that’s in it.

S. Then the question is, how can I ascribe to the Creator even in these states, because I’m immersed in whatever I’m going through?

R. In all the states that don’t let me realize myself in the society, then I also ascribe it to the Creator, and ask of Him.

S. I can ascribe to the Creator from inside the state or should I disconnect from the state and look at it from the outside and only then I can ascribe it to him and give thanks to him?

R. Both. both, I can be tied to the group and to the Creator and to pray along with this and I can also seemingly disconnect and to exit this. 

20. S. (01:14:37) When man feels that the work is hard, to difficult,he is forced to ask on himself, it’s difficult so the plea is for his own difficulty, and if the Creator helps him so he feels that he gets some illumination and then he can start asking for the friends, so will it be this way that a person asks for himself, gets light and then can pass it on? To the others, the question is because here it seems that there is no exit out of our nature. If I have an illumination I can ask for the others and if I don’t I’m forced to ask for myself, it feels like it’s the wrong thing to do.

R. To begin with we need to try and disconnect with everyone from the others and to see oneself completely alone, and then enter into the Kli, and in the gap between this observation, pray for that gap.

S. Thank you and another thing, it’s clear that let’s say a person comes to the lesson and feels that the work is difficult, it’s clear that the Creator is giving him a place to scrutinize what he’s working for? A person starts asking who am I working for if the work wasn’t difficult I want to scrutinize it I wouldn’t have anything towards what to scrutinize when a person does scrutinize what does he do?Towards who is he working? What is his relation to the friends and what should he do with it?

R. I don’t understand

S. When a person feels that the work is difficult, how should he work with his Ten and what should he do with it?

R. Connect to them even more.

S. The connection itself that’s a difficult feeling too. The work is hard,I don’t have a problem with that. Whether it’s hard or easy, what should be my attitude when I don’t have illumination, how should I relate to the friends and what should I do with them and how should I use them for their own benefit and what should I do with them?

R. Connect as much as possible so that in that common vessel we will be able to see the true state more.

S. Can you give an example of what the true state is because that’s what we’re lacking? I’m always in a lie and where is that true state, not how it’s revealed but what is really happening behind the scenes here and what could I do for the 10 in such a state?

R. Since you want to see the true state, that’s your contribution already because you were in the Ten.

21. S. (01:18:34) Lately the feeling is that you answer questions in a very brief way,very short and then it makes you really make an effort when you ask. I wanted to ask on your behalf what is the demand from us the way that you’re answering, what do we need to do in order to ask in a better way?

R. If we read an article and adhere to it,understand it and everyone hears then we barely need to ask, and if we do then we write down these questions and later scrutinize them and are gathering of friends and if it’s not clear to us still then we ask.

S. Should we only ask only when there is a truly strong need?

R. Yes, when there’s a real need for that question to be answered.

S. What does it mean that we scrutinize the question in the Yeshivat Haverim?  

R. We asked him let’s say you wrote down and he wrote down questions from the lesson and then you ask these questions and you ask the friends,what do they think about it?

S. I asked my Ten and they have to answer me.?

R. Yes, then it will give you room for advancement.

22. S. (01:20:55) I feel that every time we do this it brings a great awakening in the Ten,that a friend brings a question and we scrutinize it there’s always the feeling of that we wake up but we don’t always have time to do that we don’t do it enough.

R. That you should do the scrutinies between you.

S. There’s a lot of important things we read in an article during the day and it takes up the whole meeting so what’s the importance of this thing to scrutinize a friend’s deficiency together and to chew it good because to me it gives me much more awakening than reading an article.

R. Okay so we need to scrutinize things but in a short and thrifty way, not just burn time.

S. Is there a place for both? Or let’s say we need to choose between reading an article or a friend bringing a question and we discuss it. Is there a way to decide what to do?

R. You need to learn how to talk in a short manner that’s understood to everyone.

23. S. (01:22:18) Only the Creator knows when the vessel will be whole and man cannot so man cannot, when is the true need for the help of the creator, the true need that I’ll have a whole vessel, everybody wants to know when the Creator will help that’s all the questions that I’m hearing now.

R. That’s not the question.

S. What is?

R. Because whether the Creator helps or not, that is the question. I agree with his attitude towards me. He helps, hHe helps, if He doesn’t help, he doesn’t as long as I’m connected with him.

S. What does it mean to need the Creator’s help?

R. In order to come to it in which I want to adhere to Him, I want to be adhered to Him.

S. To adhere to the Creator?

R. Yes

S. To adhere to the Creator? How will I not deceive myself ? What does it mean to adhere to the Creator? 

R. That I want Devekut, adhesion with Him and if not I don’t want it I want I pray to the Creator to give me that desire.

24. S. (01:24:17) It’s written in the article and Moses spoke to the people of Israel about the redemption and they wouldn’t listen to him because of the difficult work. Can you explain that? Does that mean a lack of faith?

R. We will explain it another time, I cannot hear you very well.

25. S. (01:24:57) How do we build the vessel of bestowal in the moment that I am in a state of detachment and I don’t feel the taste or the pleasure in the work?

R. I disconnect without any taste and you cannot build vessels of bestowal. We need to first connect to the friends, to such an extent that you will feel that you are truly as one man and one heart with them. Then build together with them the attitude of bestowal towards the Creator.

S. It’s as if I need to swim and I fell from the boat and I need to swim and reach the friends going above all the rest?

R. Yes.

26. S. (01:26:21 ) The state of Ruach,  the lack of forces, is that closer to redemption?

R. Yes. 

Part 2:

Baal HaSulam. General Preface. #2

https://kabbalahmedia.info/sources/IE2sFFPH

Reading General Preface #2 (00:08) ” Hence, the expansion of His light…”

1.S. (14:43)  First of all in item 2, he actually goes through the four phases of direct light. It’s an endless thing, if we can go through it slowly to study that’s in general. What are the three discernments in Bina? 

R.  We learn this in many places. Also on the study of the TES. Bina includes in it Hochma, her first upper part for herself then Bina when she already becomes ZA seemingly begets ZA, therefore in Bina there are three parts.

S.  What does each one do?

R.  There is the light of Hochma that changes into Bina and the second part is Bina herself, and the third part is where Bina intends to birth, to beget ZA.

S. What is the first part different from the Sefira of Hochma?

R.  That is when it is seemingly still Hochma , but it’s the light of Hochma that is expanding in Bina and its beginning to build in her. Because Hochma and Bina are too contradictory manners. These are contradicting qualities. Hence there is the entrance of one into the other not in her place but in graduation.

S. How do those three faces in Bina expand as cause and effect?

R. The first part is very simple. It’s actually the control of the upper one upon Bina which is Hochma. The second part, which is where they somewhat more participate together that which Hochma does within Bina and the third part is where it’s born from their participation which is already what we call Zat of Bina the lower seven of Bina. 

S.  First phase at its end, what is that at its end that gives them the  start with the formulation Bina?

R.  The light of Hochma  that operates in her makes her into this.

S.  Why?

R.  Because his nature is to bestow. Hence he operates upon matter which is desire  to receive and makes that which is the opposite and makes it in order to bestow.

S.  Is that how the first phase in Bina comes?

R.  Yes

S.  Why is it that it’s the essence of Hochma?

R.  Because there the light of Bina spreads and expands and controls her and by controlling her there he changes the initial qualities of Bina.  Bina is the essence of Hochma so the first part of Bina is the essence of Hochma.

S.  What comes out of that?

R.  From Bina we learn how the quality impacts one another, how the upper quality enters the lower quality and connects with her and changes her.

S.  The first discernment in Bina that is the essence of Hochma is actually like phase one of Hochma? It’s actually like phase one in Bina? 

R.  It’s like phase one but she is already in Bina?

S.  What’s that mean?

R. That’s from there she already starts to change the quality of Bina.

S.  Then what is the second phase?

R.  The second face is Bina herself.

S.  What does she want? 

R.  She only wants to be in the light of Hassidim.

S. The collected nature or the light that expands in her? From the first phase in her?

R.  Yes, it is like this. On the one hand, I receive the filling which is the light of Hochma. On the other hand, like the light of Hochma. There’s two discernments within one vessel. That’s the first and second part of Bina.

S.  The desire to resemble the light of Hochma is the second phase in Bina?

R.  Yes

S.  and then?

R. Then the ZAT of Bina, the seven lower ones in Bina comes out.

S. What does she want?

R.  Then she wants to be a Kli for the light of Hochma.

S.  Why?

R.  Wait, I’m sorry. I said it wrong. The upper three of Bina, the GAR of Bina, is the light of Hassidim. The ZAT of Bina is the light of Hochma and that’s already the creation of a new Kli.

S.  I don’t understand?

R.  I’m in my thoughts and I’m not exactly with you.

Reading (21:09 ) Also, three discernments should be made in the second Behina: First discernment: The essence of the Sefira Bina is Hochma. Second discernment: The intensification of the desire that it manifested, for which the root of the vessel of reception was revealed in her, in that sense, there is disparity of form in her, meaning Aviut [thickness], compared to the Ohr [light of] Hochma. This is called upper Gevura.

2. S.  (22:48) Then he writes, he speaks about the difference between the light of Hesed and the light of Gevura when he speaks about ZA. So the light of Gevura is on behalf of the Created being the light of Hesed is on behalf of the Creator. So here is what we read that Hesed from the created being, that from all this I don’t understand what the light of Hassadim is? What is Hesed? What I understood that it is always the response of the created being that wants to bestow like the Creator. Now he says that the Creator is mixed in this Hassadim, that it’s not only the created being if you could please explain it?

R. We will learn about this discernment much more, yes. 

3. S. (24:18) Why does he say that there is 10 Sefirot and not 9 if Tiferet of ZA  extends NHYM from her?

R. That’s not what he says 10 and not 9. He says that there cannot be anything other than 10 Sefirot otherwise the light will not build the vessel, it will not fill the vessel and the vessel will not change and respond like the light.

S. Yes but according to the explanation that Tiferet of ZA begets NHY. So here there should be a complete clarity, the measure?

R. Tiferet is like Keter towards NHY, she gives birth to NHY, and?

S. It seems like NHY is the will to receive. As far as the Sefirot, the NHY is the desire to receive.

R. It is the expansion of the will to receive in the vessels of KHB.

S. What is the difference between NHY and Malchut? Where does that come from?

R. Malchut is a result of the connection of NHY.

S.  NHY erects the masach, the screen of Malchut. It is the direct light that beats on the screen and becomes reflected light. Can you explain that?

R.  We will learn about that later. We shouldn’t get into that.

4. S. (26:09) He says that Malchut is the fourth for the building and seven for the building?

R.  The sons.

S.  What does that mean? That it is fourth for the Patriarchs? Why does Malchut comes after Tiferet?

R. Malchut is the final will to receive that is revealed as a result of all the previous Sefirot.

S. What does it mean that it is the 7th to the sons?

R. 7th of the sons that if we count the VAK so Malchut is the 7th.

S.  What is that discernment that Malchut can be counted on one hand?

R. HGT NHY Malchut. 

S. I don’t understand.

R. KHB are Sefirot that bestow, that they bring the light out into the vessels. From Hesed  onward the vessels begin. So because of that Malchut is the 7th. 7th to KHB  which are called the fathers, the patriarchs and towards them she is the 7th to the sons. Meaning it is the 7th Sefirot from Hesed to Malchut.

Part 3:

The Intention in the Heart – Selected Excerpts from the sources

https://docs.google.com/document/d/1yxRAyLImE7ZnM2TiddK-0bswOZyGQEaynVU1u1Gsu-U/edit

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Reading () #1 “The first Hassidim [adherents of the Hassidut movement] would spend one hour in prayer so as to aim their hearts to their Father in heaven

1.S. () What is doing the heart to the creator?

R.  the Creator is called the place to the Creator

S.  what is doing?

R.  to bestow like him that his quality is only to bestow

S.  how do we collect the heart to be scattered

R.  we have to aim to the connection between us one man in one heart. then the upper light can shine upon us and connect our hearts

Reading () #2 “When we want to walk in the work, meaning with the aim of the heart, to intend that all his work will be for the sake of the Creator…”  Twice

2. R.  () That means that as much as he goes forward more and more bad qualities are revealed that go against spiritual advancement but that’s the way it should build so the weekend will be revealed and we can correct it.

3. S. ()   if I receive thoughts of this world than my heart is not aim properly?

R.   of course. that’s clear they heart is aimed towards the goals you want to attain.

S.

R.

4. S.  ()  what aims the heart?

R.   they decide the heart is the desire as much as your desires are aimed or something that’s called the direction of the heart to you

S.  but they’re not into the right direction?

R.  but director or not directed let’s say not at all and let’s say this confusion and lack of order.

S.  so how can I aim the hard question mark

R.  the environment the environment that closes in the person can be stopped and then it starts being directly directing like a compass that you release it it was locked earlier and now you release it and it starts turning around by the magnetic field tours certain direction to the North Pole let’s say.

S.  that’s why I come without Goodwill to aim our heart to the opposite?  let’s say I come to in my heart there’s a good 

R.   …..

S. That’s the 10 aims its hard to use the creator?

R.  through the connection.

5. S. ()  what is the heart of the 10?

R.  the heart of the 10 is the connection between all the hearts.

S.  of all these Hearts one heart emerges

R.  yes yes

S.  how do we come to the state where we connect all the hearts where all the hearts coming into one?

R.  where each one is connected with all together

S.  you explain now that if I end myself towards environment I’m like a compass that’s just me towards the environment

R.  so each one has to be like that like the environment and that I need to be aimed from my heart towards all day or their hearts in the 10.

S.  and then through the heart so the 10 we make one whole compass?

R.  yes of course

S.  so what needs to happen in that state?

R.  it is as if we had one hit we are all aimed into One Direction Just One direction.

6. S. ()  what’s the first step a person that’s in order for the environment to end him like a compass?

R.   the first step? is that he tries to disconnect himself from all kind of the services influences except from the group.

S.  and you can do that only as a result of the connection?  which influences surrender and is controlled by the environment?

R.  yes

S.  how does he do himself?

R.  the Creator brings him to the group and he comes to recognize the environment where he needs to develop here

S.  and then was the first step I need to do so the environment will control him like a magnetic field?

R.  that’s what Rabash  writes in his article that he surrendered

.

S.  what is this act of surrendering?

R.  that he takes everybody as greater than himself.

S.  the thought and action that I want to see everyone?

R.  yes my greater than the Creator and me

S.  that I have to connect to them?

R.  yes

7. S.  ()  you said that the Creator brings a person to the group and he needs to identify the environment where he needs to develop. what is this what do I need to see

R.   that if I know towards them connectors then try to be as one man with one heart so we will enter the care of the creator and he will make us flow and connectors to the purpose of creation.

S.  I don’t know how to act more than we’re doing today I feel that I’m disconnected that I’m blocked.

R.  disconnected from what?

S.  it’s connected from everything I cannot come to a common heart

R.  pray the force of connection is the creator.

S.  when I hear pray I feel that I can pray for my heart but I don’t know how to pray from the coming heart

R.  you can pray for them to the Creator keeps …..Under the Creator would help us right to be connected with them.

S.  mostly this person doesn’t recognize this inclination towards

R.  it doesn’t

S.  that I want to pray for them but he doesn’t feel in order to really truly pray for them. he’s like when he’s praying is from his intellect not from his heart?

R.  gradually they are will also get into the speed

8. S.  ()  it is written however the Creator made them one opposite the other meaning that to the said that he wants to go back in the path of Truth to that extended truth about the evil in me appears can we say that they complete evil when a person desires to go in a complete manner?

R.   yes.

9. S.   it is written here that the first Hasaddim  will aim for one hour or two in his car. how do we need to calibrate a name ourself in our prayer do we need to work for one hour?

R.  it’s better to wake up a bit before the time and invest your mind and heart in a minute towards the purpose of life.

S.  do you mean before the lesson so of all together?

R.  before the lesson Peter

10. S.  ()  what does it mean to aim the heart what are we aiming the hard words?

R.   we are aiming the Hardware’s our connection and from our connection to the Creator and that final connection we and the Creator all of us in one point of connection that’s where we need to feel and reach.

S.  should we aim our questions to give you contentment as a Rav or teacher or to give contentment to the creator?

R.  no to the Creator to the creator.

S.  we heard that our questions are too long we should be more directed in our aiming our questions. so what should we take care of what should we not do in directing our questions to what is right?

R.  let’s keep going the way we can that’s the right way except for that again we never aimed ourselves Rav  but towards the Creator we are not Hassidics we are working of day creator.

Reading () #3  “How is there intention? One should clear his heart from all the thoughts and see himself as though he is standing before the Shechina [Divinity]…”

11. R.  Bye for rent before and after the prayer. before and after The Prayer by this we get a complete prayer

12. S.   so, the question is what is that time after the prayer?

R.   that we check what we attain what we discussed was not and so on I guess that if you have time before the prayer I’m worth doing the prayer so afterwards you have something to think about.

13. S.   it’s the lesson a prayer?

R.  a lesson depends how you relate to it

S.  could it be as a prayer?

R, yes

S.  and the preparation of the lesson is where we

R.  where we aim ourselves and we enter the lesson and we prepare to enter and to the connection between us and the Creator as one man and one heart and to reach everything and revelation

S.  and the lesson summary that we do what is the purpose after the prayer what is the purpose of the summary?

R.  what we Attained.

S.

R.  what we learn is not the same as we what we obtain we are supposed to attain something new every time.

Reading () #4 “One should engage in the Torah for the name of the Creator…”  Twice

14. S.  Mean to aim to the Creator for the world of the world

R.  the Creator fields of the reality

S.  he is already doing that but what does it mean in his

R,  

S.  what does it mean that he would feel that

R.  at the Creator is clothed in all

S. 

R.  that there is no one else beside him

S.  that means that all the people in the world?

R.  that’s why they don’t feel

S.  what does we need to do

R.  that the Creator feels all reality in all the world.

15. S.  what are these highways in their hearts?

R.  that the hearts will be filled in everybody from zero to 100.

S.  but I am like a truck like a real like a train that has to go over this?

R.  you can say that that’s not important afterwards we will see according to the feeling.

S.  and in the 10 what do we need to do in order for us to have their heart aim directly?

R.  that we will have a stray heart we need that to connect and to compress to compress our hearts into one.

S.  when we took of all of a friend she truly sounds like something is very Broad and not? of pressure?

R.  let it be like that. we can be together in a great pleasure and still everybody will be able to expand. okay so what is happening to this?

16. S. () Beauty is revealed as a good who that’s good to the corrected vessels

R.  yes

S.  how is he revealed to the whole world is this abundance we will to the whole world

R.  first he needs to be revealed in us and through us we need to spread it and publish this approach more so you can feel the whole work I don’t know how it’s going to happen I don’t even want to see things that I so far away I mean they’re close but it’s far in the form. so, let’s hope it happens from above as usual. I’m not worried about that I’m worried about what we need to do right now.

17. S. ()  to aim the heart before the lesson do we need to wake up 1 hour before?

R.  so, we will read anything and won’t be any salt

S.  I come out of bed at 2:20 I come here I come like I didn’t do any preparation before I cannot wake up before that I really see

R.  you can wake up earlier let’s say at 2:00? no problem

S.  I will try I like to suggest something maybe we can if it’s possible in destruction of our lesson to the vote together more time for the preparation in the heart.

R.  we will not do it don’t drop it on me but each one needs to come here and someone already prepared a person wakes up that’s all this preparation watches himself it’s something drink something comes here and on the way he needs this whole time to be inside what is he doing for what is he doing it what does he want for this day the moment he will cover he’s going to set it all these things he has to think about it he has to prepare himself for the meeting with the Creator come out the meeting with their friends. in this way to advance.  we can not just start with morning exercises that’s what you need to do in that you revealed as much as you want the goal in practice I don’t think it’s so difficult.

18. S. ()  I also want to say that the convention will be a certain preparation for the Centennial convention could be a prayer.

R.  yes of course

S.  I want to understand that yesterday with your friends that started a very serious preparation and even evoked envy and shame that they are ready I’m in a very men’s preparations

R.  whoever wants to attain to such a girl in front of the meaning of life obviously.  the matter is that we always are waiting when are we going to get a blow and then we get a blow and the blow advances. so how much can you it’s not like we are little children that the mother purchases go ahead go ahead do this to this we come to an age to a state that that’s it there’s no mother next to you that is constantly aiming you here

S. And can they work can the vessel the worldly is part of the preparation together like that?

R. Everything can be …..Look how many friends do we have around the world they want to come here and attain the purpose of creation. and the work is in only ask it’s work for old people in the world all the billions of people that are really suffering they might not be aware of that but they are suffering because in the feeling of this world. so let’s hope that we will get better.