READING: FROM MIDNIGHT TO DAWN SUNDAY

Rabash. What “There Is No Blessing in That Which Is Counted” Means in the Work. 31 (1990)

LESSON MATERIAL

What “There Is No Blessing in That Which Is Counted” Means in the Work

Article No. 31, 1990

It is written in The Zohar (Bamidbar, Item 13), “Come and see, they said that there is no blessing of above on something that is counted. But should you say, ‘How were Israel counted? How was ransom taken from them?’ First, they would bless Israel, then count the ransom, and then bless Israel again. Thus, Israel were blessed in the beginning and in the end, and there was no death among them. He asks, ‘Why is there death because of the counting?’ He replies, ‘It is because there is no blessing in counting, and when the blessing is gone, the Sitra Achra [other side] is on him.’”

RASHI brings the reason why He counts Israel. He says, “Out of His fondness for them, He counts them every hour.” This means that RASHI wishes to explain that if we say that there is danger in something that is counted, that there could be death there, why did the Creator say to count Israel and place them in a place of danger? This is why RASHI explains, “Out of His fondness for them, He counts them every hour, despite the danger in it. But for the love that He has for Israel, and for His wish to know their number, He said that He would count Israel.”

Outwardly, it is hard to understand it, meaning to say that since the Creator wants to know their number, He said that they need to be counted through a correction so there will not be a hindrance among them, so He will count them through ransom. We should understand how it is possible to say that because the Creator wishes to know their number, they need to be counted and give the amount of Israel, and then the Creator knows, for otherwise He does not know the number of the children of Israel in advance but needs the creatures to inform Him. Can this be? Also, we must understand what a blessing is in the work, what a count is in the work, and why it causes death when there is no blessing on the count. And we should also understand why there cannot be a blessing on something that is counted.

It is known that there are two matters in the work of the Creator: 1) the purpose of creation; 2) the correction of creation. The purpose of creation means is that the creatures will receive delight and pleasure, as it is written, “His desire to do good to His creations.” The correction of creation is for the creatures to walk on the path of the Creator, meaning equivalence of form. Therefore, as the Creator gives to His creations, the creatures, too, should give to the Creator. Otherwise, there is disparity of form, and in spirituality, disparity of form causes separation, meaning causes separation from the Life of Lives.

It is written about it in The Zohar (presented in Talmud Eser Sefirot, Part 1, Histaklut Pnimit, Item 17), “Hence, the wicked, in their lives they are called ‘dead,’ since out of their disparity of form—being completely at the other end from their root, where they have nothing in the form of bestowal—they are severed from Him, and are actually dead.” However, it was already said about them in The Zohar, “‘All the grace that they do, they do for themselves,’ meaning that their aim is primarily for themselves and for their own glory.”

In other words, what we ascribe to the Creator, meaning everything that the Creator does, is in a state of wholeness. This means that the Creator wishes for the creatures to receive delight and pleasure, hence He created in them a desire to receive and a great craving to receive pleasure. By this, He is certain that they will want to receive pleasure. But the correction of creation, the Kli [vessel] and the desire that the creatures should make—the desire with which they will be able to receive delight and pleasure—this desire is called “the will to bestow.” Obtaining that desire happens gradually because the lower one does not have the strength to go against the will of the upper one—the will to receive for oneself that the Creator created.

Thus, we see that there are two kinds of Kelim [vessels]:

1. Vessels of reception. However, a correction is placed on them, meaning that on the vessels of reception there is the opposite intention from the Kli. In other words, a person is actually receiving, but in the intention, he is now giving. It follows that the aim is the very opposite of the act, and the light that is received in those Kelim is now called “receiving in order to bestow.”

The name of this light is Hochma [wisdom], and this is the light of the purpose of creation. Also, it is sometimes referred to as “mitigation of the Dinim [judgments].” That is, there were Dinim on the vessel of reception, meaning that there was a Din [judgment] that it is forbidden to use this Kli because it creates disparity of form and separation, and now it has been mitigated. And what is the mitigation? It is placing on the Kli the intention called “in order to bestow.”

This means that before one places the aim to bestow on the will to receive, that desire caused him bitterness. Anything spiritual that he wanted to touch tasted bitter because there were Tzimtzum [restriction] and concealment on the will to receive for himself, so it was impossible to taste a good flavor in spirituality. In other words, anything holy felt remote, inaccessible, and impossible for the will to receive to enjoy. This is called “bitter.”

However, if he places the aim to bestow over this desire, he sees and feels that there is sweetness in everything in holiness. But in matters that do not belong to holiness, he must turn away from them, meaning that he cannot tolerate them.

It follows that after he corrects himself so he can now aim in order to bestow, we should discern a light and a Kli here, which consists of Aviut [thickness] and Masach [screen]. The Aviut is called Dinim, where there are Tzimtzum and concealment, and the light does not shine there. This is why Aviut is called “darkness.”

In other words, wanting to receive for himself is called “being Av [thick],” and wanting to bestow is called Zach [pure/clean/immaculate]. Afterwards, when he places the will to bestow over this Av, the Din is mitigated and what was previously dark becomes a place where the light shines in the Kli. This is called “mitigation of the Dinim.”

2) We should also note that there are vessels of bestowal in a person, things that a person gives to his friend so his friend will enjoy. The giving itself is called “bestowal.” A person who is Zach is one who tries to make people happy, to make them feel good. On these Kelim, it cannot be said that there is Din in these actions, meaning that there is a judgment that prohibits using Kelim that wish to bestow.

However, here, too, there is a matter of intention, meaning whether he is sincere. That is, when he gives, is his aim that others will enjoy it without a care for himself, for he cares only about others? This quality is called “bestowing in order to bestow,” when the act and the aim are both in order to bestow.

Sometimes, everything he does is for the good of others, but the aim is to obtain respect or similar things. It is as The Zohar writes about the wicked, that all the good that they do, they do for their own benefit, “All the good that they do, they do for themselves.” And here, there is no Din from the perspective of the Kli, meaning no deficiency. In other words, in terms of the act, there is nothing to correct.

However, in the intention there needs to be a correction. That is, from the perspective of the aim, there is no difference whether the act is bestowal or the act is reception. Both actions need correction so the aim, too, will be in order to bestow.

This is so because the work is primarily in the heart. That is, a person should reach the degree of love of the Creator, as it is written, “And you shall love the Lord your God with all your heart and with all your soul.” Everything we do in Torah and Mitzvot [commandments] is to correct the heart. It is written about it (“Introduction to the Book, Panim Meirot uMasbirot,” Item 10), “Come and see the words of the sage, Rabbi Abraham ibn Ezra … ‘Know that all the Mitzvot that are written in the Torah or the conventions that the fathers have established … are all in order to correct the heart, ‘For the Lord searches all hearts.’”

With the above said, we can generally detect the two matters—the purpose of creation, to do good to His creations; this light is called Hochma, and “seeing,” which means that he sees what he has in his hand, meaning he can already count how much he has obtained, since the purpose of creation is to do good, and then one should feel and attain what he has in his hand.

For example, let us say that there are two brothers, one of whom is rich and lives in the United States, and the other is poor and lives in Israel. The rich brother deposits a million dollars in the bank under the name of the poor brother. However, he did not let the poor brother know about it, nor did the bank inform the poor brother that he has money in his name. So this brother remains poor because he does not know about it.

It is the same here with the purpose of creation to do good to His creations. If they do not know and do not feel the delight and pleasure, what benefit is it? This is why this light is called Hochma [wisdom] and “seeing,” and is named “light of Panim [face/anterior],” as in, “A man’s wisdom illuminates his face.”

In the work, this is called “something that is counted,” meaning something that is received in the vessels of reception. This means that if he receives it, he will see what he has received and will be able to count what he has.

It is also called “a gift.” Usually, when someone gives his friend a gift, he wants his friend to count and appreciate the value of the present for the simple reason that he gives the present to his friend because he wants to show his love for him. According to the value of the gift, a person can appreciate the measure of the love. It follows that if one does not look at the gift, to see the greatness of the gift, he blemishes the measure of the love.

Therefore, when a person receives a gift, if he does not see or does not try to see the importance of the gift, he blemishes the measure of love that the giver wants to show by it. For instance, our sages said, “Buy yourself a friend.” And that person wants to buy his friend by sending him gifts. If that person does not see or appreciate the greatness and importance of the gift that he receives from him, how can he come to a state of “Buy yourself a friend”? It follows that with the gift, one should count and measure what he has received from his friend.

Therefore, if the creatures cannot count and measure what the Creator gives them, then the purpose of the Creator does not reach a state where the creatures attain that He created creation with the aim to do good to His creations.

This is called “light of Hochma,” and this light is received in the vessels of reception. However, one must also use it with the correction that was placed on the vessels of reception, called “receiving in order to bestow.” This means that one should put an aim to bestow on the vessel of reception. And if he does not place the aim to bestow, he becomes separated from the Life of Lives, since disparity of form causes separation. Thus, by becoming a receiver, it causes him spiritual death, as was said above, “The wicked, in their lives they are called ‘dead.’”

However, the light that is received in the vessels of bestowal is called “light of Hassadim [mercy].” Hesed [mercy/grace] means that he is giving, like a person who performs an act of mercy or grace toward his friend. This is called “covered Hassadim,” meaning that the Hassadim—what he receives in vessels of bestowal, meaning what he gives—the light has the same value as the Kli.

In other words, it is known that there is charity and there is a gift. With a gift, we explained above that a person must see what he received and not simply receive a gift from his friend. If a person says, “It doesn’t matter what he gave me,” he is blemishing his friend’s gift. Thus, the purpose for which he sent him the gift is not realized. The gift was meant to buy him a friend, as was said above, “Buy yourself a friend,” but if he does not see the importance of the gift, he cannot buy him as a friend. Hence, he must count and measure the gift.

But when a person sends charity to his friend, the giver should try—if he truly wants to give charity—for the receiver of the charity not to know who sent him the charity. And the receiver of the charity will also be very happy if he knew that the giver of the charity did not know to whom he gave.

Similarly, sometimes people collect money for an important person and they do not want the receiver of the charity to be ashamed. Those who collect the money say, “We are collecting for someone anonymously.” Thus, with charity, when neither knows—the giver or the receiver—it is considered true charity, and there is no unpleasantness on the part of the receiver of the charity.

It follows that in Hesed, we speak from the perspective of the giver, meaning the lower one. At that time, a person is in a state where he acts above reason, meaning he gives but does not know to whom he gives, but he believes that everything he gives goes to its purpose. This is called “charity in concealment.”

Charity is considered Hassadim, that he gives. That is, we speak of a time when a person is working with the vessels of bestowal, meaning we are only speaking of a person who is bestowing upon the Creator. This is called “a blessing,” like a person blessing another, speaking to him in a favorable manner, meaning blesses [greets] him. He does not actually give him, but it is still considered that he blesses him verbally. This is already regarded as a blessing in the heart. In other words, what he cannot give in actual fact, he gives with the heart, and he shows him verbally what is in his heart.

It follows that blessing means giving, bestowal. That is, at that time, he engages in vessels of bestowal. This means that a blessing is when he wants his friend to have more than he can actually give. Hence, when a person engages in bestowal, he wants to give contentment to his Maker, so he says to the Creator, “More than the good deeds that I can give You, I bless You that I will be able to give You more than good deeds.” In other words, one should always bless the Creator, which means that he wants to be able to give more contentment to the Creator than he is actually giving Him.

This is why there is no issue of counting on a blessing, since vessels of bestowal are called “charity,” and charity should be giving in concealment, meaning that the giver does not know to whom he is giving and the receiver does not know from whom he is receiving. Thus, there is no issue of counting here, for counting brings the excitement and a bond of love, as is said regarding a gift.

With the gift, our sages said, it is completely the opposite: “He who gives a present to his friend must let him know.” This is so because the result of the gift should be love, which connects the two, unlike charity, where he must be entirely to bestow. This means that in charity, it is best if one does not know the other, making counting irrelevant.

Therefore, when speaking in the work, charity means vessels of bestowal, when the Kli wishes to do Hesed, and the light that is poured into the Kli is called “light of Hassadim.” This is called “the correction of creation,” when everything is in order to bestow.

But the purpose of creation is for the Kelim to receive delight and pleasure, and here they must certainly see what they are receiving because one speaks about the purpose of creation, that it is good and to do good, according to what he receives. If he cannot count what he received, it means that he still did not receive in a way that the delight and pleasure are felt in him. Thus, he still cannot say that now he sees that he received from the Creator only delight and pleasure. This is why light of Hochma—the purpose of creation—is also called “seeing,” since the purpose of creation is considered seeing.

But it is to the contrary with the correction of creation. It is called “covered Hassadim,” meaning that he still does not see everything that he is receiving and it is still covered from him. In the work, it is called “desiring mercy [Hesed],” meaning only to bestow. It is of no interest to him if he is receiving anything from above. It is considered that he is content with his share, meaning that he is happy that he can do something in the work of the Creator.

In other words, he is content with his share of being able to say that he is doing something that is not for the needs of his material body, as our sages said, “He who walks and does not do, the reward for walking is in his hand” (Avot, Chapter 5:14).

The interpreters explain, “The reward for walking is in his hand.” Even though he is not doing, he still has the reward of walking, for even going to the seminary is a Mitzva [commandment/good deed] in itself, since there he is in an atmosphere of Torah. It follows that it should be noted if a person engages in vessels of bestowal—called Hesed, where there is no issue of counting because he wants to work in charity—it is regarded as “the correction of creation.”

With the above said, we will understand what we asked, why they said, “Out of His fondness for them, He counts them every hour.” We asked, If the Creator wants to know the number of Israel, does He have to wait until Israel count and then submit the sum to the Creator, and only then He will know Israel’s number?

Indeed, “Out of His fondness” means that He sees that they are doing everything in order to bestow. This means that they have already made the correction of creation, and this is why He wants to give them the purpose of creation, which is light of Hochma, called “light of seeing.” In other words, they should already be counting what they have because this light is received in vessels of reception.

However, they should receive it in order to bestow, and according to the rule that the act follows the aim, while one is engaged in acts of reception of pleasure, the act of reception might cause the aim not to be in order to bestow but in order to receive. And reception for oneself causes separation from the Life of Lives, which is considered death, as it is written, “The wicked, in their lives they are called ‘dead.’”

It was written, “Why does death increase because of the counting?” The answer is that since something that is counted is called “light of Hochma,” which is received in vessels of reception, the act might govern the aim and he will not be able to aim in order to bestow. Thus, naturally, it will be death.

And it was written, “He replies, ‘It is because there is no blessing in counting, and when the blessing is gone, the Sitra Achra is on him.’” In other words, there is the matter of the middle line, when Hochma shines in the vessels of reception, which is called “left.” They need correction so that one is not drawn after the act of reception. In that state, the light of Hassadim—which works with the vessels of bestowal—must be drawn, and we have said above that acts of bestowal affect the thought to be like the act.

This is the keeping over the light of Hochma that is received in the Kelim of the left line, which requires correction. However, one cannot be rewarded with the light of Hochma before one has been rewarded with the degree of Lishma, meaning that everything one does is Lishma. In other words, the order of the work is that first, one is rewarded with Katnut [smallness/infancy], considered that he can only aim the vessels of bestowal to be in order to bestow. Afterward, one is rewarded with Gadlut [greatness/adulthood], which means that he can aim in order to bestow in vessels of reception, too, where the light of Hochma shines—the light of the purpose of creation.

It follows that before one is rewarded with the light in the count, one must be rewarded with the light of Hassadim, called “blessing,” meaning that he blesses the Creator and does not want to receive anything from Him. Instead, he is all about bestowal and does not want to receive anything for himself. Afterward, he is rewarded with the light of Hochma, which is a light of counting. This means that this light comes in vessels of reception, at which time the light in the counting requires keeping so he will not be drawn after the act. Because it is an act of reception, a light of blessing must be drawn once more, meaning light of Hassadim, which is the keeping.

Now we can interpret what we asked:

1) Did the Creator want to know the number of the children of Israel, and this is why He wished to count the children of Israel, so that the people of Israel would tell Him the number, and the Creator did not know by Himself? The answer is that since He loves them, He wanted the people of Israel to know their number. In other words, the Creator wants them to obtain the light of Hochma. It follows that He wants to know, that they will know and attain the light that is in counting, meaning that they themselves will count and see what they have attained, for this is called “the light of seeing,” which comes to the vessels of reception. He does not need to know for Himself, but so that the people of Israel will know.

2) Why is there death where there is no blessing? The answer is that something that is counted is light of Hochma, which comes into vessels of reception. When using vessels of reception, one might be drawn after the act of reception and thus be separated from the Life of Lives. This is called “death,” and this is why keeping is required. The keeping is the blessing, meaning extension of light of Hassadim, which is an act of bestowal that keeps the act of reception from straying from the aim to bestow.

3) Why is there a need for a blessing before and after? The order of the work begins with a need to achieve Lishma [for Her sake]. Our sages said about it, “He who learns Torah Lishma, the secrets of Torah are revealed to him.” Also, Lishma means that all his actions are in order to bestow, which is called a “blessing.” When he gives, this is the meaning of a blessing, meaning oral blessing. That is, since he cannot add in action, he tries to give a blessing with the mouth, which indicates that what he is giving is with all his heart. This is called “light of Hassadim.”

Thus, the order is as follows:

1) A blessing before, which is called “right line,” Hesed.

2) He is rewarded with the secrets of Torah, called Hochma [wisdom], which is a gift, as it is known that Torah is called “a gift” that is received in vessels of reception. For this reason, it is called “a count.” In other words, he looks at what he received so as to know he should thank Him.

This is called “left line,” since here is a place where he can come into death, called “separation,” such as there was in the death of the seven kings in the world of Nekudim. For this reason, there is a need to extend Hassadim, and these Hassadim are the keeping so there will not be death in them, meaning separation from the Life of Lives.

This is why it is written that there is a need for a blessing at the end. It follows that Israel were blessed in the beginning and in the end, and there was no death in them.

In general, this is called “correction of lines,” which are called “correction of the world,” since by that the world exists.

4) What is a blessing in the work? It is light of Hassadim, when a person is in a state of giving.

5) What is counting in the work? It is the light that comes in vessels of reception. At that time, one needs to see what he has received and count them. This is considered “a gift.”

6) Why is there no blessing in something that is counted? Something that is counted means the light and abundance that come into vessels of reception, and blessing is the abundance that comes into vessels of bestowal, and they are opposites. In The Zohar, it is considered that the two lines are in dispute, since the right line, called Hesed, is only to bestow and does not wish to use the vessels of reception; but the left line is the opposite—it wishes to use specifically the vessels of reception, since it says, “But the purpose of creation is to receive!” However, there should be a correction to be in order to bestow. For this reason, afterward comes the middle line, which makes peace between them. This is why there is a need for a blessing in the beginning, and a blessing at the end.

LESSON

Morning Lesson September 8, 2023

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

Part 1:

Rabash. Article No. 31, (1990). What “There Is No Blessing in That Which Is Counted” Means in the Work

Reading Article. (00:38) “It is written in The Zohar,..”

1. S. (46:42) If I want the friend to enjoy, does it matter if I am doing something physical or praying for him, but the aim for him is to be well. Can I feel this pleasure that he has received, then it turns out there is a friend who is enjoying, and there is me who feels it, then the Giver is revealed, the Giver of the pleasure; the Creator. What actually appears here is the correct relation between the Creator, and the friend and me? How much deeper can we get into this work?

R. As much as you want.

S. Here we need to build this matter that it is either bestowal or reception, even the four phases of direct light we can see these relations?

R. Yes.

2. S. (48:14) He writes here, when we are doing Hesed we speak from the giver, meaning the lower one and in this he is making an effort above reason that he is giving and doesn’t know who he is giving to. How do we know we are bestowing and giving Hesed, mercy to the Creator?

R. It is impossible to know because if you would know you will start making an act of reception out of it, therefore it is made this way. It is giving in concealment.

S. (49:06) I know Rabash made a big effort to explain things to us here, but I did not understand to see it as a gift and to appreciate it and see it above reason and give thanks on that. What is all this division here?

R. That all need to become revealed gradually towards each and every person according to how they advance. Therefore, you might need to read that article a few more times until it becomes clearer and not that it becomes clearer intellectually but it becomes clear through the reforming Light.

S. What is the reward for working the path?

R. Working with Him, is that a person even makes an effort and if he doesn’t reach the goal in any case that effort is registered on him. Accordingly, he adds more efforts until it becomes revealed.

3. S. (51:00) When Rabash explains counting Israel how do the Kabbalists explain the Creator here?

R. I don’t understand.

S. In the article he explains to us and I felt that seemingly the reason the Creator counts Israel and he explains why he counts Israel. Now what are the reasons to cause the greater acts this way or another, so what is the god and benevolent?

R. The good and benevolent; The Good That Does Good.

S. By what means can a person appreciate what the Creator gives him?

R. It’s the vessels that we reveal.

S. If a friend gives a gift and if a person has a sensation behind the gift there is no clean intention, maybe power or respect, control and then out of this he looks down at the gift, so what causes the sensation of looking down on what the friend gives?

R. A judge judges according to his own flaws and he needs to seek why he thinks that way.

S. He understands that all the flaws he sees are in himself but how does he change this, this looking down and actually appreciating what the friend gives?

R. Through the prayer, we cannot open the whole Torah here.

4. S. (54:02) In the name of the article, too, there is the matter of the blessing that they are in a counting of the blessing, and he says there is a counting before and a blessing after, so what I wanted to understand: what is this blessing that as I understand is man’s desire to bestow? That he wants to not worry about himself, and to worry about the friends but to perform acts of bestowal? Then he is speaking about the matter of the blessing, it’s a type of mercy, that after you perform an action and you see that you truly want to bestow, what is this can, you explain? I want to bestow and the actions I can perform finishing and I want to scrutinize if I truly want to bestow and not for myself?

R. What do you add?

S. That’s what I’m asking, can you explain? He writes here that this is called the aspect of a blessing meaning giving in the mouth. Being that after the act, there is nothing more for him to add, that he makes the effort and he gets to give a blessing in the mouth which shows that what he gives is with the entire heart and this is called light of Hassadim. What is this action if you can explain to us? That he adds after that he wants to add the blessing in the mouth?

R. That is what he’s capable of doing not in action but with his mouth.

S. It comes out of the importance that we have built in the Ten? That we build a common vessel between us to give contentment to the Creator, to want the purpose of creation to reveal there?

R. All in all, yes.

S. It gives us some power to continue and hold on to the intention to bestow?

R. Yes.

5. S. (56:53) The moment that one is privileged to receive an intention to bestow it seems then that he needs to count the good things and the gifts that he receives, he even says such. The question is: if he is in such a high state where do we see the fear here below of this heaven, does it have room in such a state?

R. Fear is always there as an infrastructure, it depends what fear but it is as an infrastructure in one’s work.

S. But he feels so confident so it doesn’t seem suitable that we start talking about fear here, how does this work?

R. It is certain that only in what he can sometimes count and no more than that.

S. Meaning the fear is in the background at the back like a foundation that accompanies him?

R. Yes.

6. S. (58:03) It is written, thus the order is on a blessing and from that we know that the Torah is called a gift which is left line. What order do we want to receive the secrets of the Torah in, is the right line sufficient to reach the secrets of Torah?

R. No. We need it in the left line and also the blessing and then you reach the secrets of the Torah.

S. But it’s mainly in the right line or the left line?

R. Both of them.

7. S. (59:59) It’s written that they would be able to receive this delight and pleasure that this desire is called a desire to bestow. That this desire to attain it goes slowly because the lower one has no ability to go against the desire of the upper One, what the Creator created, the desire to receive for oneself. What is this slowly, gradually that we attain the desire and the lower one receives this desire to bestow from the upper One? What is this gradually?

R. Gradually.

S. Okay, I got that gradually but, how is it connected to the passing on let’s say, technically, all the elements that he has to swallow these elements?

R. He receives according to the correct order that needs to act from above that descent upon him gradually, that is called gradually.

S. Then he gives like heartbeats until each one, it arranges in the lower one, he gives a second one, He doesn’t do it in one shot but this entire foundation of information?

R. Yes, those are called steps.

8. S. (01:01:35) I have no question. I think what I would like to say now, maybe I am doing it for the first time?

R. What’s the first time?

S. What I’m going to say it’s the first time for me. I am simply in shock from this article. It’s the first time I read it and I think that it raises us to such a high degree that there are no questions there, there is just infinite depth and height. And I want to say simply, thank you so much to whomever is organizing it, for you, for the Creator because usually we don’t appreciate what we have. Only after it is taken away from us then we begin to understand how it was so important to us and absolutely, I feel, I got to give, not in how something is embedded in the text but in both, thank you very much.

R. That’s right we are with you. That’s how it is with Rabash’s articles; usually it is also not so felt, he doesn’t write with such sentences of greatness.

9. S. (01:03:15) He speaks about two lights: the light of Hochma and Hassadim, mercy. I very much want Hochma, the wisdom to understand fear to know the secrets of Torah?

R. That’s what you want?

S. Well, yeah, I mean I have Hassidim, mercy. I don’t understand what he’s doing anything?

R. If you have the light of Hassidim then what’s the problem with reaching the light of Hochma?

S. It doesn’t come, the light of Hochma. I don’t see anything, I don’t understand anything, know anything, all the secrets from one end of reality to the other.

R. That’s what you want, what for?

S. It is supposed to be the purpose of creation?

R. You want it because the Creator wants it.

S. Well, yes when will I get it finally?

R. When the Creator wants.

S. When will He want?

R. What do you care? When He will want, He will give you, that’s no problem.

S. He will want He will give it to you. What do you demand from Him?

S. What are you demanding to see here? Feel, understand not with all my senses covered up and turn to bestow without anything.

R. Ask.

S. I truly am asking.

R. What do you want from me?

S. Will you have got the light of Hochma, I haven’t.

R. You are envious, great, that’s a good thing. Envy, lust and honor.

S. How did you get it? Why did He give you and not us?

R. I got this approach.

S. Well, really how long can we go like this? Maybe this is our..?

R. What do you mean everyone?

S. Well they keep going from L’Chaim to workshop.

R. They have what they need.

S. Maybe they are happy with what they have and I want more? I can’t just be like everyone and just say L’Chaim all day, it’s so big, everything is great?

R. Do you want to be in bestowal?

S. More than that?

R. What’s more in bestowal?

S. To understand, to feel, to reveal.

R. That’s already opposed to bestowal.

S. Isn’t the light of Hochma more than bestowal?

R. If you want to receive the light of Hochma for the sake of bestowal, that’s something different? Think about that. Why do you need that?

10. S. (01:06:13) I want to be practical. I heard what we read now. I more or less understood, I didn’t get too deep into it but I understood that a simple conclusion that you make, how do we attain the blessing that he mentions here because he writes, what’s the blessing in the work is the light of Hassidim and the person is giving. What is counting in the work is what comes in the vessels of reception. So how do we receive this blessing, finally where each one says what pains him in let’s say in our work in the Tens, now before the Congress, how do I get into the Congress and truly draw this blessing in my life? How do we really attain this?

R. If you will connect together then you will attain.

S. Look, in six he writes why is there no blessing in something that is counting because something that is counted means that the light and abundance that come to the vessels of reception and blessing is the abundance that comes with the vessels of bestowal, the opposite. So if they are opposite how do I turn these opposite into something that is as a blessing between us? So when we ask what are the opposites in the Ten and to how can we turn these opposites into a blessing?

R. To incorporate with all of that in the Creator.

S. But what does that mean, to incorporate?

R. To incorporate practically, that it’s important for us what we have to give to the Creator to reach Him, to pass it to Him and by that we demand of Him connection, unity, to return to the same system as it was before the shattering.

S. As it says here just to bestow and not wish to even use the vessels of reception. So we need not to ask for anything and use the vessel at all, the vessel of reception? What do I need to do practically? I come, I sit with the Ten in the Congress, we are sitting in tens and I get this desire not to get anything, just to ask zero?

R. We are coming in order to connect and incorporate in the Creator.

S. I don’t know the Creator at the moment?

R. Incorporate together.

S. With the friends?

R. Yes and annul then one towards the other. How will you incorporate them?

S. We come to the Tens, let’s say in a congress, and not ask anything?

R. You should ask.

S. Ask for what?

R. Incorporating in one another.

S. Towards one another just annul?

R. Yes. For you to annul you think you are erasing something- no! To annul means that I am willing to connect to the other with everything he has and everything I have because all of that we received from the Creator.

S. To forgo my desires?

R. No, why should you relinquish them?

S. If I want to connect to the friend then I need to let go of everything that I want?

R. Why is one opposite the other?

S. That’s why I’m asking, why are they opposites, opposing?

R. No, if we will want to connect, if we will want to connect so nothing is in our way.

S. Actually what do I need to concede, relinquish because you know you come from outside the ten, you come, you want something, you want to attain something. What do I want to want? Many times we read verses but something is supposed to happen. What am I supposed to relinquish in the ten, what are we supposed to demand at least from myself?

R. That they help you overcome your ego and incorporate in everybody.

S. Good advice. Thank you.

11. S. (01:11:25) I would like to say in praise of the friend who asked. I am truly envious of him that he asked: How can we receive the light of Hochma and receive the light of Torah? He asked this despite that he knows that he’s an individual who wants it. It takes a lot of courage, so it’s an awakening for us. Even what we are learning about the matter of the dispute, it’s as the scientist wrote, the more they have arguments against one another this shows their progress so it awakens us also. L’Chaim.

R. L’Chaim.

12. S. (01:12:40) One of the things out of the article that’s truly impressive I want to read. Explain to me exactly what this means here: The purpose of creation is to do good to His created beings and if they do not know and do not feel the delight and pleasure of what benefit is it? This is why this light is called Hochma, wisdom and seeing and is named light of Panim, face, interior, it demands wisdom illuminates his face. So if he receives this, what he received, he can count what he has. The light of Hochma we’re getting the connection, in our account, how can I appreciate what we got? Usually I see through the friend, right? How to use it correctly?

R. You can’t receive it in a different way. That’s why as much as you advance and you see that you can’t receive anything you start because you have no choice to value the friends and through them you receive.

S. And at what stage do we begin to realize you to count and do as the Creator does with the nation of Israel?

R. It’s like the Sefirot and the Partzuf, none can receive directly without being connected to the other. On the contrary, the right connection between them brings every Sefira its own filling, only in that way.

S. In a meeting my incorrect attitude towards a friend means only me on this?

R. Yes.

13. S. (01:14:52) If you can explain please what are these two actions: charity and the gift in the ten? Say a gift is clear, right but charity is there such an action in the Ten that you need to give in concealment?

R. We need to take these articles and learn them separately. There are serious articles about that. What a gift is and what’s a donation and it’s worth it.

14. S. (01:15:58) In the combinations of actions and blessings and counting and then again blessing twice, blessing, how will we perform this between us. What are we blessing on? What are we counting on? In what is this work expressed?

R. We are going to need to learn that separately because they are actions that are very deep here.

S. At least to understand what it means, a blessing in the Creator?

R. To reach a state that we are blessing the Creator that is not simple. There has to come a few actions before that. To bless means that you understand what you are receiving and the way you weigh it and you see the purpose, that through what you got from Him you can reach the goal. The actions of the Creator are actions upon us, we are in His hands as the matter in the hands of the Potter, the clay in the hands of the Potter. We will learn about it. It’s good that those questions awaken.

S. Nonetheless, I need to bless Him on what I receive from Him? Or I need from myself to try to express love, bestowal to Him?

R. You have to discover according to reveal, to what’s written, love, fear, subjugation, yes.

15. S. (01:18:01) It’s written that the result of the gift must be love that connects between the two, ties them together but rather with charity it needs to be entirely in bestowal? Is there a difference between love and bestowal?

R. Of course there’s a difference. Bestowing is an action and love is a feeling.

16. S. (01:18:52) What’s necessary for me to appreciate when I receive a gift from the friend?

R. It’s a lot of calculations. When you get a gift from a friend, why, for what, what does he want or could you attain by that? How can you give something back? How do you let him know about it that he receives a gift, has to announce it and so on. Meaning there’s things to do here.

17. S. (01:19:48) Why in the writings of Rabash do we speak more about gifts rather than acts of mercy that we don’t know who gives how much gives?

R. Because in gifts at least we feel what we get from the friends in the group and in other cases we don’t feel it.

18. S. (01:20:31) Do we need to make an effort to receive in order to give or do we need to be worried only to give without being indifferent to what we receive?

R. It’s important for us to connect between us in such a way that we will be ‘as one man in one heart.’ According to that calculation we have to see what’s before us and what action we’d rather do now.

19. S. (01:21:20) It says here in the article someone who blesses his friend verbally and then there’s one who blesses him in act. What’s the difference between a blessing that’s verbal and an act? What’s a gift in this state?

R. In words or in deeds?

S. Yes, if I bless a friend I can’t give him the gift, an act then I’m blessing him from the friend in something that I don’t have? What is he trying to explain to us here in words?

R. It’s different degrees of coarseness that you are activating. We are in such scrutinies here.

20. S. (01:22:18) Why is something that is counted as having no blessing?

R. We want by that, how do I say it? The fact that we count something we are lowering it in importance. Let it be that for now.

21. S. (01:23:04) He defines Katnut as bestowal for bestowal sake and Gadlut as reception for bestowal sake. This seems to be a really huge difference. How do we come to this?

R. We need to try and hold them both in the same level of importance.

22. S. (01:24:13) There Is None Else Besides Him and we need to always make room for Him, to make the effort in it but when we get states, events that we are not familiar with and understood by us we feel them as empty. So how do we open our minds and everything we get will not be wasted?

R. If we connect and want to reach one response so everything is settled; we can do everything.

23. S. (01:25:02) It’s written that when we don’t attain spirituality there is bitterness and it’s written that when we have the intention to receive to ourselves we can receive the sweetness. My question is: we work hard in our ten all day long. We connect, we work on the intention. What else should we do besides these actions in order to attain this spirituality and to feel the sweetness?

R. Only connection, only connection.

24. S. (01:26:14) What’s the most important thing that we have to scrutinize in our ten when we receive these gifts that come from the Creator through our friends?

R. To try and be closer to one another and to awaken a deficiency in one another. How to solve our issues in a general way? General means in one vessel, that each one wants to, as if to reveal, to solve the problem in him. He is not aware that it is in the ten and then doesn’t approach it, to the solution of the problem. That’s why this is actually the source of all failures. We need to understand that when we connect between us to solve the problem together for sure we are solving it.

S. These scrutinies that we do internally, we can have judgments, they may also come so we will feel how separated we are. Is that also a gift?

R. Yes, that’s a gift too.

S. How to overcome them?

R. We have to discover as much as we are in separation and to understand that that’s a gift too because the Creator is opening our eyes and explaining how still far away we are from one another and we want to reach as some kind of connection the opposite form in order to get the answers on what we are asking.

25. S. (01:29:07) If I received from the Creator a gift in the form of a friend, a Rav, meaning a friend who is my teacher, who is my Rav. How do I work in a way that the next day this Rav, friend will be Rav plus-one and the friend plus-one?

R. As much as you raise Him above you?

S. What should I do to raise him during the day?

R. Think about him, how great he is, how smart he is, how he is advancing, bestowing.

S. It says here that the vessel has a boundary with which it can perform in order to increase and enlarge the friend and then it pours from the mouth as a blessing there. What exactly causes it to be poured more as a blessing so it will enlarge the gift?

R. Only efforts and prayer.

S. And what exactly must I make an effort with the friend and with the Creator and with myself so that I will look at my friend I will count him and he will be X plus 1?

R. Raise him in your eyes.

S. How to raise him in your eyes?

R. I don’t know in what you appreciate him or value him, just value him even more.

S. With every area I go into with my friends I discover how huge he is, it doesn’t matter?

R. Okay, that’s good, that’s clear, so what’s the problem?

S. I’m asking what’s the fact that I go into many places with him, that’s okay. The question is: How do I get him to that place while I discover that what I said about him yesterday is minus-one. How do I cause it to go forward more?

R. It all depends how you look at him.

S. I’m asking how to look at him, to enlarge him?

R. Look at him in your eyes that you value him even more. Usually it is caused through love, by love.

https://kabbalahmedia.info/en/lessons/cu/vEpCY28Y

Part 2:

Reforming the Heart – Selected excerpts from the sources, #7

https://docs.google.com/document/d/1UhuoSFNAucZfEY-aSgKZVMDAicGIOvWjBz1-MOCbMaY/edit

1.S. (00:08) Hello, as a preparation for our Congress in the upcoming, at the end of the month, we are going to read chosen excerpts about reforming the heart but before there is a report.

2. S. (0:23) Hello friends, we are standing before a very special Congress that will take place at the end of the month: September 30th and October 1st here in our home in the center. This convention is called, ‘Opening the Heart,’ that is the topic, opening the heart. We will have four lessons in this congress. The topics will be in the first lesson, we will talk about the main work is in the heart. The second lesson will be connecting ‘as one man in one heart.’ The third lesson will be to overcome the burdening of the heart and the fourth will be the prayer from the bottom of the heart. In general this whole Congress, we are going to have it, especially here in our home because there’s no more natural place where the heart can help open than when you are home with your friends coming from all over the world in one place, with our Rav, with our method. In this Congress we will have very warm gatherings of friends and special meals and also you can come over before the Congress and stay a little after the Congress. We are starting to host friends from September the 28th until October 2nd, so it’s going to be a very big celebration of connection and the result, we want to come to a real opening of the heart; that should be the result of this congress. Rav, I wanted to ask a question if I may? The heart is the closest thing a person has in this life and it’s very hard to open it. Everything but open, why is it so that the thing that is most yours is so hard?

R. There are a lot of screens on it that are closing it, concealing it, even from a person itself, from man itself, even man himself doesn’t really feel his heart. That’s how it is. We need to work a lot on our heart so it will get a bit softer and more open towards the friends that to begin with we don’t have any connection or feelings towards them and we are going to have to learn how to do it. It’s a problem that comes from the shattering of Adam from the Sin of the Tree of knowledge.

S. It’s as if this is exactly what I’m asking about because I’m, on the one hand, we are learning a method that is so emotional. The whole concept is emotional here and the heart that enables all your feelings is so blocked and hardened. So how do you peel these layers that block you?

R. That’s only through the rubbing of the hearts between you. If a person wants to lower, to take off layers from his heart he needs to work on it. To get closer to the friends and to understand that without entering a connection with them, strong mutual connection his heart will be blocked.

S. The opening of a person’s heart is it my opening my own heart or does someone open my heart? Why is my work with my friends what causes the opening of the heart?

R. Your work with your friends specifically opens your heart because we have to make the efforts there and then we can’t come closer in the hearts.

S. But why is it there? Why specifically the work with the friends is what opens the heart?

R. Who else can you work with on opening the heart? You have one purpose, one goal. With friends you are constantly coming closer to the goal by coming closer to one another, understanding the materials, understanding the necessity, you don’t have anything else in life, someone you can work with.

S. When we work on the connection between us how does the opening of the heart happen? Do I open my friend’s heart and he opens mine? How does it happen, this action that our heart opens?

R. It happens in a mutual way as much as we want to be connected in the hearts we discover each and everyone’s heart and in all those hearts become more sensitive, more open.

S. What does it mean that the heart is open?

R. I can’t explain what open means but the fact that he feels the others that he wants to be connected to them ‘as one man with one heart’ and when they want altogether to discover in their hearts the Creator as it was for Adam HaRishon. 

3. S. (07:19) I also wanted to add that in addition to the preparation for the opening of the heart we will have in the Congress, we will also be opening this place. We are opening the walls expanding the space so that I will have room for all the cabales to sit here together in one place I want to say that the house, this house will be open to host and everything is ready we are waiting for all the friends Men, woman, with everything is here you don’t have to take care of anything just to come?

R. We are not limited right?.

S. We are not limited, we have the space, we have everything for anyone who wants to come if you want to come. We have room for you here on how to prepare ourselves and open the heart. What is the right preparation for opening of the heart?

R. The right preparation is for me to know why I came what I came for so we have to scrutinize which materials can prepare us for this and that we will come closer. We will come closer in our hearts towards one another and we will come to a state where we can receive everything in our common vessel that portion that gift. How do I say what the Creator wants to prepare for us?

4. S. (09:10) What stands in the way of connection is this matter we have to bless the evil as we do with the good at the moment a person blesses the evil he can’t connect and love?

R. Yes.

S. My question is how to do that? How to bless evil?

R. If we reach the source of the good and the bad and everything which is the creator that he’s the source of everything we can bless this and that as one.

S. How to come to that source?

R. First of all, constantly think about it all the time. from the thought all the other stages will come okay?

5. S. (10:34) In our nature we see that a newborn when it is born for it to grow ultimately defines its father as the greatest lion his parents are the lions and then he can grow, to blossom. What in our Ten do we do? How do we generate this feeling in the tent so that everyone will open?

R. There are a lot of things written about that you have to work on in the Tens. I have nothing else to add. These are questions that we have been discussing.

6. S. (11:15) What should I do so that when I come to the Congress I will not be a guest I will be a partner?

R. To know exactly what you are coming for, what the topic of the Congress is, what we have to prepare in order to incorporate in that topic that subject and to listen to everything that we have prepared for that convention. We have materials that we are preparing ourselves with in order to know how to participate cool correctly, specifically those topics in this convention.

7. S. (12:10) In the congresses there is a very big ability to connect. Why can’t we feel it now, that connection that we feel in the future? This is going to have to be very happy in this Congress very strongly. Why don’t we feel it now? What does it depend on?

R. Because we are like the force of an important deed we are still in like stress and preparation for it in order to implement what we think needs to be implemented. That is why this effort, these stresses, this tension, does not let us be in happiness actually. That is how happiness happens. Happiness happens when you give the hard freedom and it can be filled by the environment that is in happiness. You can’t give the heart freedom because you are still in that tension, we will reach it.

S. How do I focus the desire in the heart for this place at the congress? How do I focus? I may focus in my head or all kinds of things but how to connect focus in the heart?

R. Try to take all the participants into your heart that they are all in your heart and the way they are connected between them through your efforts whether they are in connection or not that is whatever but when they are connected between them through your effort that you press on them that you gather them that you hug them through your efforts they become Worthy of receiving the upper light that is it try.

Reading Item #7 (15:13) Twice. “When a person wishes only..”

8. R. (18:59) Here there is some problem, internal problem.On the one hand we need to expand our heart love connection on the other hand the light of Hochma enters there and it is a complete seemingly a complete contradiction the feeling of connection and a love but that is how it really happens in spirituality according to our connection we attain the upper Hochma,the upper wisdom.

9. S. (19:43) I asked you this before too. Why is it hard and everything flows and everybody stroking each other I see here they are speaking nicely to me there’s nothing of let’s

R. They do not know you.

S. Exactly how do I explain this sorry for saying this?  When I come home and my wife comes home and everything is great everything flows, nice kiss each other 5 minutes afterwards if there is no argument, something is wrong

R. That is correct.

S. I said what happened today? Is something bothering y u? She says , where were you until noon I was at work and then we start arguing and fighting and I feel that from that I can advance because one comes one comes to and then I something starts happening with working with the ego otherwise, it is a waste of time it is the movie repeats itself but I feel I’m advancing because what I said.

R.  Exactly you are advancing.  because of that you are advancing,

S.  Exactly when I sit here, he says good morning to me he’s nice to me.

R.  What you are missing is..

S. I’m telling you that I’m afraid of it if I say a word not in the right place everyone right away are complaining so I’m afraid to say it, if by practically talk to you about how I can advance here meaning that there is a fear here to touch each other you called it once sparks there are no sparks. I’m missing what I’m like, so let’s argue a bit. I have a fear about it. Sorry I remember like 10 years ago you told me that there’s a lot of new people here he said you know what I’m afraid they will be collisions here in the tens and I said why and you said that there will only be me and you left it is recorded that’s proof I’m proving that it exists how can you not be afraid to reach to stroke each other a bit without getting insulted and leaving that’s what I’m missing here

R.  Look in the Wisdom of Kabbalah there’s this matter of it’s assumed that a person should reach things on his own from a study he should advance feel the changes from his friends even if they are not so many changes he himself as he changes he feels it and understands this means that we do not do it externally as it happens outside each one according to his advancement

S. You ask me more I am laughing because he already just wrote it what we just read he wrote everything is great everything is beautiful and if there is no light of wisdom because when you have that connection the argument so we are afraid of it we are afraid to deal with it meaning to attain Mercy you also need that wisdom?

R. You’re complaining as to me also I understand..

S.  No, you give blows. How do I reach it  is a problem you need to solve. How not to be afraid to touch the friend of it but we will get sparks there I don’t know how to do it.

R.  I will tell you this is not our way. This is not our way to awaken a friend by poking him

S.  I’m not poking, I’m saying it’s 

R.  It is like the donkey driver.

S.  What should we do just to continue like that?

R.  No, each one to make himself more sensitive, to open his heart, to open himself to come closer to your friend, he’ll become more sensitive and discover the changes that are in the heart of his friend towards him towards everything. We don’t need to open our mouths this way to start talking.. On the contrary, a person should see that he is becoming more sensitive to his friends and that’s why he is more and more feeling all kinds of changes, thorns of sorts but that happens because he becomes more sensitive rather than the friend attacking him.

S. It is very nice what you are saying is true, we are speaking about opening the heart in the Congress okay, you said opening the heart, he’s opening the heart so what do you recommend? that I come to the Congress and I am more sensitive from my nature. I’m not really sensitive so How do I become sensitive toward the front? Do you have a patent for that? How do I do it?

R. I don’t know if I think about you. I am not so…

S. You’re desperate for me so…

R. I’m not despaired but after all these years working in the union and he’s the spokesman so you understand?

S. How do I attend to sensitivity?Is there a patent for that?

R. You will have to rob your own self in a very strong will manner. The truth is everyone has to do it,but I don’t know what to say. I do not know what to say because I also lack that and what I think is to search,search.,

S. Maybe I can add something to the friends?  Look, when I come here in theTen. It’s very pleasant for me, the friends but I have nothing to lose. I come, I want to attain. It’s nice work, friends are great, the place is amazing?

R. How come you have nothing to lose? It’s the next world?

S. Right,great.How do we reach a thought? 

R. Isn’t that a loss for you?

S. No, it is beautiful what you said,it’s a key sentence to attain the next world, but the importance of the next word. How do I attain the importance of attaining the next world?

R. A connection to the Creator. A direct link to the Creator.

S. Okay, I like what you are saying. It’s difficult what you are saying . You have to remember that it is a connection to the Creator?

R. There is nothing more or less than that. 

Reading Item #8 (28:25 ) The Nukva [female], Who leads all the worlds, is called “heart.” 

10. S. (31:04) It is written that the heart understands and feels.

R. Yes.

S. We usually say that the heart only feels

R. The heart understands it is also written a lot.

S. It is also written but in feelings usually with everybody it that the heart that feels and when we say then that the heart understands and feels it like takes the romance out of it it is like the force of the heart,even a contradiction what does it mean that the heart understands it has a brain sometimes and the understanding ruins the pure desire of the heart?

R. According to what we are learning, the way we develop the heart adds to it. Meaning the more the heart is Big the bigger the heart the more it understands the real emotion reaches understanding.

11. S. (32:38) I wanted to ask,he wrote that all the hearts and all people gather to the same one heart. What does that mean, iit is that one heart?

R. It is the heart of Adam HaRishon, a system, the heart of the system

S. What is the heart of Adam Ha Rishon?

R. Adam Ha Rishon is the system the Creator created and that is the root of all created beings.

S. What is it that our heart that we give back to there?

R. When we do not feel ourselves disconnected from that system rather we go back and we are Incorporated we are united in it again

S. What I’m trying to understand is the uniqueness in that heart compared to our heart why do all of our hearts need to eventually reach that one heart?

R. Because we are parts of it seemingly parts it is just that each one according to his own ego feels himself separated, disconnected.

S. What is the purpose of that one heart in the system that is part of  Adam Ha Rishon?

R. It is the heart the Creator created and we need need in this hard to feel him to unite with him

S. Our connection to the Creator happens in that same heart?

R. Yes yes, you don’t have any other. There is no other place no other emotion,only that heart.. as well but with respect to our perception we are disconnected.

S. What does it add to our perception of the awareness that we are in that one heart?

R. The integrality of creation, that all of creation is one system one place one vessel,l Adam ultimately what we when we say Adam it is a system that resembles the Creator,

S.  When we connect to that one system do we start perceiving reality in the same way?

R.  In a general way, one for all.

S. It’ll be one reality for everyone

R. Yes.

S. Where is the uniqueness of each and everyone when there is one reality?

R. It is enough we come to a state that we reach a stage where the Lord our God is one

S. It annuls that we do that ?

R. Each and every one brings us back to where we are all together. We return to the state of Adam Ha Rishon. It’s the correction, it’s the final correction.That is what we are trying to come to.

12. S. (36:21) We are already in a state of an open heart?

R. Open heart? No.

S. He said we are already in the state just not aware of it

R. That is something else.  Don’t take that into account,we are not in an open heart, that is what we have to come to. By that we are trying to advance in the upcoming Congress, to bring the hearts a bit closer. There is nothing more important than that, all the wise things, all the things we are learning about in the wisdom of Kabbalah, in general. It is something you should discover with an open heart.

13. S. (37:19) You told the friend that we need to feel that we are losing something if we are not connecting, that we are losing the Creator.

R. Well of course that is the main thing.

S. A lot of times we talk about the Creator as a system like we just said in terms of a light of vessel. What gives the most inspiration is that we call him the good who does good but we can pass our feelings into words and I could with that we want to reach.

R. Yes.

S. We come to the Congress so how much do we need to increase,glorify the Creator that is behind the friends? Or maybe not do it and the Creator will be revealed on his own?

R. No no no ,we have to forcefully depict the Creator standing before the friends and that we have come to the Congress and in general to any of our connections to the Ten or to many tends together to the lesson, that this is all in order to time and again come closer to the Creator and to be before him

S. Thank you. There’s another thing we learned today. We were in the previous except that we want to give a contentment to the Creator. How can we think about it or depict it before the Congress how to use that? What do we do? In order to give him contentment or how to think about it?

R. That is each one according to the way he can depict it in his own heart. I don’t know, but we want to give him contentment by connecting, coming before him, showing him that we are connecting. We want to connect, help you because in our connection we want to give you contentment from all of us, your children.

S. The article we read by Rabash he writes in a very nice way that man that is in bestowal and is getting the light of Hassidim, that he only wants to feel and say thank you to the Creator, that only by being able to say thank you not for asking for anything back to himself.  We have the force of reception inside of us all the time or is it burning an us.How to control it and sustain it that we will be able to really come with the right intention. How do you take over the heart?

R. The heart is in the hands of the Creator, it is not in our own hands that is why we need in Our intention in our tendency towards connection between us we should turn to him and to be in a constant demand for him to help us to be connected.  We do not have anything beyond what you need to really be wise at heart that we want to connect between ourselves. 

You.will succeed. The main thing is not to lose your hope because specifically through the ascents and descents, all the blows when one falls and he climbs you don’t know how to go up again there is a disappointment again actually through all of these things we rise.

14. S. (42:08) Continuing their questions the heart of the soul of Adam HaRishon that we are parts of. There are a few terms that are similar that you repeated a lot here to the lessons that the Creator feels that we are part of him, is that field that the Creator blessed and the heart of Adam HaRishon is at the same thing.

R. We can say that yes.

S. Why am I asking it? Because we are speaking about opening the heart and we are also speaking indirectly and a direct connection to the Creator to see everything that he is leading us to that field.

R. Yes

S.I want to give a small example if you would let me, this week we had a preparation where we discover that the Creator is playing with us and pulling the strings. We had a friend that had to go into the hospital and then another frienfrom the group died the wife of a friend that is with us in bath Sheba she died at a young age and then two more people went in the hospital and one had an operation in short we came to the conclusion after all those work meetings that guys something is happening here that was really the upper Force pulling us and leading us to turn to him maybe we did something wrong maybe that is a place to open the heart without waiting for all of these signs

R. To open the heart is something you had to do to begin with even before these meetings you have to open your heart and prepare ourselves for the connection that is one thing another thing is usually after we connect we bring all of our forces and incorporate them into the connection that is what we should do. that is all

S.  I just wanted to add to the friends not to wait for those signs let’s do things in the good and simple way without things that will lead us to those discernments through pain

R. Yes

15. S. () And number eight it says that all the actions of all the world’s bring the feeling to the Nukva because she is inspired by the lower ones so they’re asking what does it mean when the Nukva gets inspired by the lower ones?

R. A part of these 10 Sefirot the main part which is the Nukva the last one which is the Malchut is impressed by all that Sefirot before her all the Sefirot before her.

Reading Excerpt #9 () Twice

16. S. () Why doesn’t a person have control in his heart

R. Because it is a desire the desire comes before the person all a person can do is not to establish his desire but what to do with the desire through the Creator through the environment but in itself that person does not control his own desire

S. So what can you do to stabilize the desire after it wakes up in him?

R. Of course.

S. And what can he aim his heart

R. Through the environment through his environment that is what we are learning.

S. To stabilize towards what?

R. Establishing his own desire stabilizing it making it as suitable as adapted as possible to the Creator so that the Creator can work with this desire and fulfill it and bring it closer

S. That’s a control of a hard on a man 

R. He has controlling the hardest through the environment because the heart is all of your environment you attend it is not something inside of a person. the heart is a general concept. 

17. S. () Sometimes you say that the Gathering of friends is more important than a lesson and they are going to be a few gatherings in the Congress to how to really have them special that they open our hearts?

R. The topics we will learn in a Congress and work on that that is what I recommend.

S.

R.

18. S. ()  I reach a nice feeling in the Congress open heart warm heart me and said his good pleasant but it is not the light of wisdom it is something tiny what are we lacking something that I’m lacking?

R. You should probably add more food songs things like these

S. That is perfect really… where is the light of wisdom

R. The light of Hochma depends you not on the food

S. So what am I not doing

R. What are you not doing you should examine it I cannot tell you.

19. S. () In the Congress obviously there will be States for the friends because the way we understand robosh articles and everything and like we said in the questions it is a person in the work and he comes to a workshop he says again connection just connection and specifically that is where the work is that a person who understands that it’s not just.. he feels how much he adds in the connection how much he comes out of it how we justify the friends every time at this Mercy

R. We did not justify we help him we are Incorporated in him we accept him as the source of the deficiency that he specifically shows it to us

S. There is work and a friend that gets a burdening also one that gets uplifting that he has to bring good spirits so how do we really take an incorporate the whole vessel

R.Incorporate with everyone and then both the deficiencies and upsides and all of these things everything works together. 

20. S. () With this question he pushed me into thoughts about the work with opening the heart in the 10 now with my wife I learned thanks to the wisdom of Kabbalah that I need to let her take everything out whatever is in her heart whatever difficulty it is I have to accept it now yesterday a friend in the 10 asked in the 10 friends open your heart say what you want and I said I want you to come to the lesson today and he answered and said I’m working and I’ll be in the mutual guarantee system and I said that I want a later and he said take a teaspoon and I see also in the last time he didn’t make it because of his work because of other reasons the question is how can I take an example from my family and in the 10 bring the importance of the friends to fill it all the way how can I bring this image into the tent to fill my friends desire?

R. You should imagine yourself that you are connected to that friend even though he is not really coming but you are connected to him and you want to go all these steps you’re going through alone you want to go with him take him by your hand and go through all these stuff together and that is how he will also be in the Congress.