THURSDAY PRAYER: HESED -TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: BETWEEN AFTER MIDNINGHT AND DAWN THURSDAY
Rabash. What Is an Optional War, in the work? – 2. 44 (1990)
LESSON MATERIAL
What Is an Optional War, in the work – 2?
Article No. 44, 1990
RASHI interprets the verse “If you go to war against your enemies,” that the verse speaks of optional war. We should understand the meaning of “If you go to war against your enemies” in an optional war. What is an “optional war” in the work, and what is a “non-optional war”?
It is known that there are 248 commandments to do, and 365 not to do. These are called 613 Mitzvot [commandments/good deeds]. These must be observed in every detail and precision; otherwise, it is regarded as a “transgression.” It is said about them, “Do not add and do not take away.” This obligation pertains to actions, meaning that as far as actions are concerned, a person must do, or not do what is forbidden.
This is not so concerning the intention. Thus, to aim to work in order to bestow, this war is optional. In other words, it cannot be said that this work pertains to everyone, but rather to those who have an inner drive, who feel that observing Mitzvot in the way that they are observing has nothing to do with Dvekut [adhesion] with the Creator. They see that instead of where a person should achieve love of the Creator, they see that in all that they do, they have no other intention other than their own benefit. This work, called “in order to bestow,” belongs to them.
But the general public was not given this thing. This is why the work of bestowal is called “optional war,” and not mandatory. This is as Maimonides says at the end of Hilchot Teshuva: “Therefore, when teaching little ones, women, and uneducated people, they are taught to work only out of fear and to be rewarded. Until they gain knowledge and acquire much wisdom, they are taught this secret bit by bit.”
This means that the matter of Lishma [for Her sake], called “in order to bestow,” does not belong to the general public but to people who have acquired much knowledge. Thus, it means that the work of bestowal is specifically for those who have gained much knowledge. This is why the work of bestowal is called “optional war,” and not “mandatory war,” since this is not required of the general public, but of those “who have gained knowledge and acquired much wisdom. Then they are taught that secret bit by bit.”
We should also add about the optional war, since the matter of Dvekut with the Creator is annulment of one’s own authority. By nature, man is born feeling only his own authority, that he is the landlord and does what he wants. In order for him to know that there is the authority of the Creator, that He is the leader of the world, a person must believe this, that the Creator is the King of the world.
A person must believe that this concealment, where a person does not feel that there is a King to the world, the Creator did this, and this is called “the correction of the Tzimtzum [restriction].” However, one must believe and make great efforts until he feels in his organs that the Creator is the leader of the world. And not just a leader! Rather, one must believe that His guidance is in the manner of good and doing good. A person must do all that he can to be able to attain this, as this is expressed in two manners:
1) A person should work on having a desire and yearning to want to annul his authority, as our sages said about the verse “If a man dies in a tent,” since the Torah exists only in one who puts himself to death over it.” This means that he wants to annul his self, meaning he must achieve a state where he has but one authority—the authority of the Creator. In other words, a person does not do anything for his own benefit, but sees only to the benefit of the Creator. This is called “singular authority,” and it is called “optional war.” In other words, he is fighting against himself to obtain this singular authority, and this is called “optional war” in the work.
2) After all the efforts that a person makes in order to achieve this authority, regarded as a person acquiring a second nature, where he previously had only a desire to receive for his own benefit, he wanted to annul that authority and receive a new one: the desire to bestow upon the Creator. This is the meaning of Dvekut. In other words, as the Creator is the Giver, so a person wants to bestow upon the Creator.
However, a person cannot receive this authority, but only the Creator. As He previously gave him the authority of the will to receive for his own benefit, the Creator can give him a different authority, meaning the singular authority of the Creator. This is regarded as the Creator giving him a second nature, which is the desire to bestow upon the Creator.
It follows that when a person is born, he has only one authority, his own. Afterward, when he takes upon himself the kingdom of heaven, to observe the Torah and Mitzvot, he comes into two authorities. In other words, he works in order to receive reward, as Maimonides says, “When teaching little ones, women, and uneducated people in order to receive reward.”
Afterward begins the work in the optional war, meaning to annul his own authority, which is called “self-benefit,” and to yearn for the Creator to give him the singular authority, meaning the authority of the Creator. This is regarded as a person having to acquire a second nature, called “desire to bestow,” to have a desire to bring contentment to his Maker.
This is the meaning of what is written, “If you go to war against your enemies,” meaning in the optional war. It is impossible to conquer the enemy, called “will to receive for oneself,” meaning annul this authority. Rather, the text promises us, “and the Lord your God delivers him into your hand.” In other words, the Creator will give you this power, this authority called “singular authority.” Put differently, the Creator will give you a second nature.
In order for a person to be ready to ask for this authority, there needs to be a prayer from the bottom of the heart. In other words, a person should feel how much he needs this power, called “desire to bestow.” For this, we were given the 613 Mitzvot in the form of Eitin [Aramaic: counsels], called “613 counsels.” Through them, a person takes the lack, to feel how much he needs the desire to bestow, since this is all that detains him from achieving the completion of the goal.
Also, in that regard, meaning about the fact that he does not feel the real lack, that he does not have a real need to bestow, a person should pray for this, as well, that the Creator will give him the lack over not having a lack to obtain the desire to bestow.
In truth, when a person has faith in the Creator and believes that He is a great King, a person must annul “as a candle before a torch.” At that time, there is no question of choice because he naturally annuls. But when a person begins to work in order to bestow, foreign thoughts come to him, which weaken his faith. It follows that the fact that a person cannot work in order to bestow is for lack of faith.
This is as it is written (Psalms 42), “My tear has been my bread day and night, while they say to me all day long, ‘Where is your God?’” In other words, thoughts of Pharaoh come to him, who said, “Who is the Lord that I should obey His voice?” It follows that at that time, a person should pray for two things together: 1) for faith that the Creator will not hide Himself from him, as it is written, “Do not hide Your face from me,” 2) to bring him closer, meaning to give him the power of the desire to bestow. Through this desire, a person comes closer to the Creator, which is called “equivalence of form.”
The reason why when a person wants to work in order to bestow, foreign thoughts come to him, is that as long as one is working for himself, the body does not resist him so much, since he promises the body that it will receive a great reward, that it is worthwhile to observe Torah and Mitzvot, since the reward sweetens the labor, as in physical work and labor. Hence, the body does not ask any questions about its work in Torah and Mitzvot, and a person lives in peace. He is content with his work, since he believes that his reward is growing every day. For this reason, he leads a peaceful life and feels tranquility in his life. And if he can also observe the Mitzva [singular of Mitzvot], “Reprimand your neighbor,” he is certainly pleased.
But when a person says to his body, “Until now I have been working in your favor, meaning everything I did, both corporeal things and in Torah and Mitzvot, was all in order to make you happy. That is, all my concerns were only for the will to receive for oneself, which is called ‘self-love’ or ‘self-benefit.’
“But now, meaning henceforth, I do not want to work for the benefit of the body any longer, but only for the benefit of the Creator.” At that time, the body begins to resist, why is he throwing it away. It does all that it can, bringing him questions from all over the world, meaning the argument of Pharaoh, who asked, “Who is the Lord that I should obey His voice?” and the argument of the wicked one, who asks, “What is this work for you?” These thoughts burden one’s work so much that often, the descents and ascents that a person has cause him to see that this is endless and he wants to escape the campaign.
And all that one can tell the body is that he wants to work in real fear, which is called in The Zohar, “Because He is great and ruling,” meaning for it to be a great privilege to him that he is serving a great King, and he wants to bring contentment to his Maker, and that this will be his only concern, and he does not want to worry about himself anymore.
Now we can understand what is written (Deuteronomy 26:16), “This day the Lord your God commands you to do these laws and judgments, and keep and do them with all your heart and with all your soul.” RASHI interprets “This day” as “Each day, they will be as new in your eyes, as though on this day you were commanded them.” We should understand what it adds to us, meaning what we gain by needing to exert to make each day as though on that day we were commanded. The thing is that there are two discernments before us in the work: 1) in order to receive reward, 2) not in order to receive reward, but because of the greatness of the Creator.
Those whose work is in order to receive reward do not need “Each day they will be as new.” Rather, when a person believes that he will be rewarded for his work, he has the power to work since the reward causes him to observe Torah and Mitzvot. Thus, there is no difference whether he believes in the reward that the Torah promises us, and he does not need to renew the imperative each day, for what will this add to him?
Conversely, those who want to work because “He is great and ruling,” meaning because of the greatness of the Creator, for this reason there is a need “as though on that day you were commanded,” since when a person engages in Torah and Mitzvot in order to bestow, each day he should discern how much he assumes the greatness of the Creator, for whom it is worthwhile to exert in order to serve Him.
It is as it is written in The Zohar, “Her husband is known at the gates,” that “Each one according to what he assumes in his heart.” This means that in the work of bestowal, there is the matter of ascents and descents. It follows that “no day is like another,” for sometimes he assumes he has a great King, and sometimes to the contrary. It follows that each they should be “new,” “as though on that day you were commanded them.”
In other words, the strength to exert is according to which King he serves at that time, great or small. In other words, if yesterday he thought that He is a great King, and today he does not think so, then he does not make the same effort as yesterday, but according to his faith today. This is why the verse tells us, “This day the Lord your God commands you.” That is, a person must know that each day, he has a different measure of faith in Him.
Therefore, one should not be alarmed if sometimes during a descent, there is a small king. This means that the person’s faith is small, and cannot obligate him so he can overcome his body. Instead he surrenders to his body and is contemplating leaving the campaign.
But one must believe that this descent he has received, and he does not have the power to overcome, to believe in the Creator that He will help him and deliver him from this lowliness where a person is, and he will later acquire greater faith in the Creator, and then he will certainly have powers to work, since each day is new, meaning new faith. This is why he says, “As though today you were commanded them.” Thus, everything is according to the faith he has on that day, to that extent a person works.
We should know that when a person begins to work in order to bestow and the body objects to it, the body brings him down to the worst lowliness. That is, the will to receive overcomes him and brings him down to sordid lusts. Sometimes he gets thoughts and desires he had never thought of. They come to him like uninvited guests, and the person is surprised and says, “How is today different from other days? That is, who caused me these thoughts and desires? Is it by thinking that one needs to work only for the sake of the Creator that these thoughts threw me into such baseness?” He asks, “But it is known that a Mitzva induces a Mitzva, so why does the desire to obtain vessels of bestowal cause a person to receive such thoughts in return for it? And also, what can one do in such states?”
However, a person must know, as Baal HaSulam says (Shamati, Article No. 1, “There Is None Else Besides Him”) that the Creator sends these thoughts to a person so he will not be able to tolerate such lowliness, so it will cause him to pray to the Creator from the bottom of the heart to give him the strength to come closer instead of the thoughts that cause separation and remoteness from the Creator. At that time, a person must pray and cry out to the Creator, “Do not cast us from before You, and do not take away from us the spirit of Your holiness,” but rather that the Creator will give him the second nature, the desire to bestow, meaning to have only a desire to bestow contentment upon the Maker, and no concern for himself. Then all these thoughts and desires that the will to receive brings him will naturally move away from him.
In other words, since a person should believe that all those thoughts that the will to receive brings him are sent to him from above because he wants to walk on the path of bestowal, and in the meantime he is idle in the work, because he prayed for the Creator to bring him closer to being in Dvekut with the Creator, which is equivalence of form, when it is apparent that the person is idle in the work, he is sent the foreign thoughts that a person cannot agree to be under such a control. This, in turn, gives a person a push that he must overcome the state he is in.
It therefore follows that from this bad, when a person feels that he is in such a lowly state that he never imagined that he could be under such governance, for this reason, he should not be alarmed and escape the campaign. On the contrary, he should believe that the Creator is taking care of him now, and He is bringing him closer through a state of Achoraim [posterior].
This is as it is written in the book A Sage’s Fruit (Vol. 1, p 139), “About the verse, ‘My beloved is like a gazelle,’ our sages said, ‘As the gazelle looks back when he runs, when the Creator leaves Israel, He turns back His face.’ Then the face returns to being in the Achoraim, meaning craving and longing to cling to Israel once more. This begets in Israel longing and craving to cling to the Creator, too, and the measure of the longing and craving is actually the face itself.”
We should interpret that he means that when a person is in a state of lowliness, it is considered that the Creator has moved away from him, and he has no desire or yearning for the work, this is regarded as the Creator giving a person a shape of tastelessness about spirituality. Moreover, a person wants to escape and forget about the work altogether. This is regarded as the Creator showing him the Achoraim.
The Panim [face/anterior] of the Creator is His desire to do good to His creations, and the Achoraim is the complete opposite. Why does the Creator show a person the Achoraim? It is on purpose, for by this a person gets a thrust toward Dvekut with the Creator, for he cannot remain in a state of lowliness. It follows that here, within the Achoraim is the discernment of Panim.
LESSON
Morning Lesson October 17, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Part 1:
Rabash. Article No.44, (1990). What Is an Optional War, in the work – 2?
Reading Article No. 44
1. S. (30:45) Every time we have this quality of the face that is revealed that rejects the Creator this in every stage it gives us more connection with the Creator?
R. As much as a person advances, he feels more distancing, and he has to exert more in order to come closer.
S. If it’s not felt as something amplified or greater it’s kind of like a rejection coming again but it’s not felt to try to some other potential?
R. There’s qualitative and quantitative work. The important thing is qualitative work. There is qualitative separation, rejection.
S. No Translation
R. As much as we can bestow to Him rise above your ego, connect with the friends and together with them come closer to the Creator.
S. How can I check this? Everyday there is an action that we do, how to check this correctly?
R. A day is when you are in a state where you can perform an act of connection and bestowal. You check during such states how capable you are of connecting more and taking another step forward and towards the Creator.
2. S. (32:58) How can a person know if the 365 Commandments are good or bad without doing them in the path?
R. We don’t know this. We only check ourselves relative to how much closer we get to the Creator. Then, gradually it works itself out into a system. That’s how it works.
3. S. (33:44) We read that only we need to receive the intention in order to bestow. What is the correction in the general body?
R. The correction in the general body is in our collective desire, how much we yearn to work together as one man in one heart. To that extent, we come closer to one another until we feel we have one desire, one intention, one Creator and we attach ourselves together in to one body.
4. S. (34:38) In this article Rabash writes that we need prayer from the bottom of our hearts in order to overcome all these states. How to extract for myself this prayer, that will be expressed?
R. It’s hard to explain because it has to do with the inner feeling but as much as a person understands that he depends on the desire of the heart, of the inner effort and as much as possible that he will be able to work with the friends together. This is a sign of progress, advancement.
5. S. (35:42) He writes that thoughts of Pharaoh came to him ‘who is the Creator that I shall listen to him’. Now we all in the Ten are inclined to ‘There is None Else Besides Him’, to who was the Creator that I want to listen to Him. Now these voices, is the atmosphere in the Ten, what voice needs to be in the Ten to strengthen the friends? How do I now as a friend bring to the Ten to strengthen them.
R. I need to run between the friends and try to collect from them all their thoughts and desires for connection. When I succeed in collecting them all and to see that they were able to do the same action and how together all of us could with one desire one intention could attack the forces of separation between us and connect above them.
S. If I want to help my friends reach a spiritual prayer I bring a deficiency?
R. Yes.
S. If I bring upliftment and greatness, maybe I’m preventing, by that, for the friends to reach a prayer, everything’s fine?
R. No, not necessarily. It depends on the kind of high spirits. If we wish to raise ourselves by working to unite and bestow contentment to the Creator it doesn’t bring us down it raises us up.
S. We say that the techniques in our course are like a game. So, what is this game that each one has to play?
R. That we wish to be as close as possible to one another. There is no other game. Connect.
6. S. (38:35) When we learn the wisdom of Kabbalah, the study of the 10 Sephirot, there is a clear system. Even if it’s not clear what are Partzufim or Sephirot there is something, there is like a system there. In terms of a system here in this article he says there’s a person and there is a will to receive. Who is that same person? How does he even connect to this protein body? How does he connect to the spiritual system? When is it formed? How does he exist?
R. You can ask a thousand questions and all those questions will be clarified only through the work on the path. Do you understand? Let’s continue and gradually acquire clarity and answers. I understand that you are not content, but I have nothing to add.
S. No, it is something fundamental, it is the basis for all of our existence. This person is like something that is the one that is supposed to be part of this reincarnation, and this is like the, everything in the wisdom of Kabbalah is taught from a systematic point of view, but what happens in this world how it connects to the spiritual world. We don’t even touch that.
R. True
S. That’s the heart of the matter. If we would know how to explain or give some kind of explanation?
R, We can’t do that yet. We cannot understand it and that is why it’s not being open to us.
S. Dissemination, if we could explain it systematically?
R. No, no. God forbid.
S. I’m saying yes I don’t know, at least I don’t know how to do it.
R. What can we do next?
7. S. (41:05) In this article, he talks about accents and descent. Once I used to feel the difference between these two states and recently there’s a feeling that something in me has disappeared. It is as if I’m indifferent, I’m working on automatic like a doctor that is working like on autopilot. So how to work in this state, because in this state you never reach a true prayer.
R. Keep going and gradually pray. Keep working.
S. What is happening with me? Why did this feeling disappear?
R. It changes, the feeling. That is the way it should be.
S. Is this a state of defense?
R. No, it is simply a changing feeling.
8. S. (42:27) Many times in this article they use the terms of War, of a war of the authority of the individual and so on. This is the whole article.
R. What is the question then?
S. What does He want to convey to us? What message?
R. We are constantly at war because we include two opposite forces. There are people who are simply egoists, small egoists. They think only of themselves like little children or animals only about what will make them feel good, and there are people in whom there are two opposing forces that pull a person in two opposite directions. One pulls towards bestowal, and the other pulls towards reception. we are between the two of them and we have to choose the Creator’s side. The Creators side means the side of bestowal. How do we do it? Specifically in the group.
S. So, the war is actually a choice?
R. Of course, what do we choose and for what are we fighting?
S. Why are we writing here that the tears become my bread day and night?
R. Being in a state of sorrow, a broken state.. from that state he begins to gradually acquire forces for his ascent.
S. What does it mean that tears can turn into bread? Is it unclear?
R. Don’t take this literally. That by regretting, he begins to feel that the regret, the sorrow, it helps him grow.
S. So, it is part of the process?
R. Yes.
9. S. (45:10) He writes here as you recommend the same page to be in your eyes as new. What is the benefit of focusing on the present in the spiritual path?
R. That they can advance.
S. What is the place of the past in the future in the system, only present?
R. They will come.
10. S. (45:49) It is not clear. In Psalms he writes that my posterior is like a deer. So, what does it mean? It is clear that the deer is like the Creator. He gives states posterior and anterior, but why is it such?
R. No. The deer is not the Creator, although it says my beloved is like a deer or a gazelle. When the Creator turns his posterior to us, but in that posterior we have the discernment of his face and in this way He pulls us after Him.
S. Why is the Creator a deer? I don’t understand.
R. Let’s say that He is. You are right. I don’t want to get deeper than that.
S. Can you explain?
R. It says my beloved is like a deer. There are other things here as well. Later, it will gradually come.
11. S. (47:33) He says that he turns back his face and I’m wondering how a person experiences this and then why is the craving and longing to cling to Israel once more. What is this craving and longing? And the longing and craving is actually the face itself.
R. Yes. We see in the Creator how much he wants to distance Himself from us. He shows us that He is distancing himself, but it is not distancing. He is actually approaching. It is actually coming closer. We need to see it this way.
S. How does this feel in the person? How does he know this is happening?
R. Meaning that by seeing how much we are moving away from the Creator, we grow weaker we have less power, less desire to approach Him together. With that, we have to understand it is a game of the Creator that he is constantly working on bringing us closer to Him. He turns his head back to us, although he is running away from us and in this way he is pulling us behind him relative to the will to receive and relative to the will to bestow his actions are different, are opposite and in this way he is pulling us behind him towards the force of bestowal.
S. Why does it say that the longing and craving is actually the face itself?
R. Because we feel that although we are seemingly moving away from the Creator, further away within this movement. The desire is born that is pulling us after him, toward Him and so through this revelation and concealment we are actually moving closer. That’s the Creator’s game with us.
12. S. (51:28) What are the 613 Commandments?
R. There are 618 Commandments, 613 laws and through them are deposits and through them we come closer to the Creator. The more we give our will to receive the format of these Commandments or deposits we get closer to Him.
13. S. (52:15) It is written in the matter of her sake called in order to bestow does not relate to the public, to the general, but to those that their understanding has increased. What is this understanding that has increased?
R. They have a more greater understanding and a greater grasp of the Creator.
14. S. (53:00) How in the state that a person uses the body that he says until now I used the benefit of the body spiritual and corporeal and from this point I want to work for the Creator. How is this expressed? What does it mean that a person wants to work from this point onwards on the corporal side?
R. He wants to connect with his friends and be only for their benefit, the benefit of the friends.
S. Corporeal and spiritually what does it mean?
R. That is exactly what is happening. Corporeal is for himself and spiritual is for the friends. that is the transition. Clear?
15. S. (54:02) It is mentioned here many times that the prayer that the Creator will give us a deficiency, we need to understand it as a prayer for the others, as a prayer for the whole world Kli, for the 10. Is this an individual term?
R. A personal prayer is also a prayer for someone because a person cannot pray for himself.
S. Even in that same case, if you see the world corrected, the 10 corrected only himself is not corrected? He cannot ask?
R. No. If he is not corrected, it means that the 10 is not corrected.
16. S. (55:05) Only thing a person can raise for the body is that He will be able to work for the true state, and He serves a great King, and He wants to give contentment to his maker, and this is all of his concerns and secure for himself. The question is, why does a person reveal to the body his true intention, what is permitted and what isn’t permitted?
R. Try to be with all of his intentions, try the inner desires of the body try to be with him together and aim them at this Mutual work in order to give contentment to the Creator, that is it.
17. S. (56:10) You said that for himself a person cannot pray when the Creator brings all kinds of states, inner shattering that takes place over years and they feel each other sometimes it is even hard to convey to the friends this inner state because eventually there’s going to be a scrutiny of the lack of connection of opinions the person himself needs to raise prayer in the state what can you do?
R. What advice can I give you? My advice is to be as close as possible with the friends and to do it together with them.
18. S. (57:10) The statement is saying to serve a great king or working for the benefit of our maker. Would it be incorrect to say that by annulling and justifying the Creator the Creator’s actions that is bestowal?
R. Yes.
S. Is that also part of the optional War?
R. Yes.
19. S. (58:05) The Creator has given me many gifts in the beginning of the work but now it seems that he is taking back all of these gifts that he has given one by one. How can I use this feeling in the work?
R. It feels, it seems like the Creator has given us gifts and taking gifts back from us, away from us, it is all to shake us up so that we will come closer to him, try to understand him more. We need to talk about it more in the group and scrutinize what exactly can we take out, remove, take out everything, anything relative to the Creator. How can we understand him because this is our conversation with him? We feel between us the changes. What does he want from us, what is he trying to tell us?
20. S. (59:48) Rabash writes that to intend in order to bestow that is an optional battle and we really feel that sometimes it is and sometimes it isn’t. How can make each other feel that this is mandatory not optional?
R. It all depends on the relationship between the friends and the attitude of the friends, how they feel about it time will come and you will feel it.
21. S. (01:00:28) Many times Rabash writes in his articles and I quote that each time a person works for himself the body does not resist and we say to ourself we are Israel the creator has selected us he’s cherry picked us into the group and it gives us very strong energy that we feel selected, how to feel that one is working not for oneself?
R. To cleave to the friends and to do everything you can that will benefit them.
S. The friends are supporting the fact that we were selected, advancing in the right path the Creator is with us. How can we scrutinize that this force, this energy will not be for egoism?
R. You wish to be chosen. The chosen ones are those who wish to rise above their nature and become similar to the Creator, the chosen ones are those who aspire to the quality of bestowal.
S. Rabash warns us that it is an egoistic energy; is it incorrect here?
R. I don’t understand it for now.
22. S. (01:02:20) In the article here it says that there are two options in the work to receive a reward and not to receive reward. Through the greatness of the Creator, what does it mean that every day greatness and faith is different? What does it depend on in the belief and the greatness of the Creator?
R. Faith in the greatness of the Creator comes from what the Creator gives us, how much he we feel him to that extent we have faith.
S. This greatness of this Creator that thanks toward the person is able to invest more or less efforts in the 10, this comes from love, it doesn’t depend on the person himself. The same extent of faith that a person gave him that’s what he’s going to work with, that’s how it is. How does he increase the greatness of the Creator?
R. Through the prayer, the prayer request there is nothing else he does not have anything else.
23. S. (01:03:58) If I look at negative things in the world, do I need to thank the Creator? How do I feel the support of the Creator?
R. How do I feel it? How do I feel the support of the Creator by coming closer to bestowal to connection, to adhesion to the friends.
S. How can we search for a new truth?
R. What is a new truth? I don’t understand.
S. Faith, sorry.
R. Faith as much as we raise ourselves towards bestowal that means we are searching for a degree of faith.
24. S. (01:05:15) [no translation]
R. You need to in each and every state try to justify the Creator.
25. S. (01:05:40) He writes about the deer it looks back, he writes that the Creator is moving away from him, and he has no desire for the work and that means that the Creator gives a person a form of spirituality that is tasteless. Question, is this form that Creator gives a person this tasteless form is this the first step into the quality of bestowal?
R. No, in the beginning he actually gives some taste in bestowal a little bit more, a little bit more but he gives taste, and then he takes this taste away. A person is drawn towards bestowal because it is bestowal without any taste even.
S. Is it an advanced form of bestowal?
R. Yes.
S. What will give a person strength not to escape right now at this critical moment?
R. Support, support from the outside from the friends and the Creator.
26. S. (01:07:05) The second nature is a desire to bestow and that is from the Creator so why is it called the second nature, If until the end of the path we will be in descents and ascents?
R. What difference does it make either way it’s not our nature we’re not born in it.
S. The second nature is something that needs to strengthen in us all the time, It is not compliant to the states that we experience?
R. We have to strengthen it all the time.
S. Will to bestowal?
R. Yes
27. S. (01:07:48) Friend asked me what do I need to bring to the friends to strengthen them, you said that you need to run around between the friends and to collect all of their thoughts and desires for the connection. When I succeed in gathering them together then to see what they succeed and I am doing the same action, the question is what is the importance to see they succeed in doing the same action and how can this be done?
R. I cannot say about it exactly. You have to see all the groups, see one another incorporate between them and learn from them, that is it.
28. S. (01:08:45) What is the attitude of the Creator towards us when we do not do the work that he gave us?
R. That we nevertheless need to do it is a ladder of degrees and we cannot skip a wrung but rather step by step we have to climb it.
29. S. (01:09:25) How can we in the state of Achoriam, how can we not run away? Which tactics can we put in place in the ten is really powerful?
R. Only hold on to the friends, hold on to them, hold on. Grab them you are holding them they’re holding you and they take you with them and everyone is coming up and they also gain a lot from carrying you because there is a great will to receive there, it can be added later to bestow.
S. She also asked, internally should be in prayer, in personal prayer, is it egoistic?
R. She can also have a personal prayer of course.
30. S. (01:11:58) You said that the support of the friends can help, the question is how can I influence the creation of the support as long as I’m awakened there are many examples, their friends that leave the group and come back.
R. These are the plans of the Creator there’s nothing to do about it. Hold on to one another and he will not disperse you.
31. S. (01:12:48) This article talks about starting every day new and having different measures of faith. How can we come to the work every single day ready to serve the Creator?
R. Each and every day to feel that we want to come closer to one another in order to build one system that is more tightly connected, more uniform compared to yesterday and this way to come closer and feel the Creator more compared to yesterday. That is how it is.
32. S. (01:14:01) You can see from the article that the Panim is the yearning, the craving that they come from the state of Achoriam from posterior, Rabash says that in the Achoriam there is the internality of Panim of the interior. So it always comes from the Achoraim this internality this yearning is in the state of the Achoraim?
R. Sometimes yes, sometimes no. We need to get accustomed to this to understand that it can be this way or that way that it does not come to reject us but rather to stimulate us to raise even more of a deficiency in us.
S. This deficiency when we start feeling as small it seems like he describes here that it is born from within in the internality of the Panim?
R. Yes.
33. S. (01:156:31) All of our prayers start with gratitude, how can we or what can we do in order to feel gratitude in the deepest way once we are in the state of the posterior?
R. I did not understand, repeat please.
S. How to feel gratitude in the state of posterior, how to fill in the deepest way when on in the state of posterior?
R. Also in the posterior if I’m not facing the Creator he is nevertheless drawing me towards the goal. This is what I’m thankful to him for.
34. S. (01:17:19) Lately there’s a feeling that the Creator is putting a very high mountain before us and there is a great responsibility in the Israeli Kli and a great weakness that comes with it. Maybe it is my personal feeling or the ten that we really got weak, we hardly come to the lesson we do not have the greatness of the Creator it disappeared. How can we reach the right prayer in such a state?
R. It is a given state, there is no such thing as a lost case that the Creator gives us, it is definitely necessary.