READING: BETWEEN AFTER MIDNINGHT AND DAWN FRIDAY

Rabash. Know Today and Reply to Your Heart. 17 (1985)

LESSON MATERIAL

Know Today and Reply to Your Heart

Article No. 17, 1985

It is written in The Zohar, Vaera (item 89): “Rabbi Elazar started and said, ‘Know today and reply to your heart that the Lord, He is God.’ He asks, ‘It should have said, ‘Know this day that the Lord, He is God,’ and in the end, ‘And reply to your heart,’ since knowing that the Lord is God qualifies him to respond so to the heart.’ He answers, ‘But Moses said, ‘If you want to insist on it and know ‘that the Lord is God,’ then ‘reply to your heart.’ Thus, we cannot know ‘that the Lord, he is God,” except by replying to the heart.’ This is why the text first brings ‘reply to your heart,’ to know by this that ‘the Lord he is God.’”

We should interpret this in the work. The order of the work is not what seems logical, as is the view of the nations of the world—first “we will hear,” and then “we will do.” Rather, first “we will do,” and then “we will hear,” as Israel said, “We will do and we will hear.” Our sages said (Shabbat, 88), “When Israel preceded doing to hearing, a voice came out and told them, ‘Who told my sons this secret, which the ministering angels used?’” It follows that by saying, “We will do and we will hear,” they became similar to the ministering angels and not to people.

We should understand the reason for this: An angel is called a “messenger.” There are two types of angels:

1) Those who do not mind what the sender tells them to do and take no interest in the act itself. Similarly, one who gives a package to give to another is not interested in the content of the package or the connection between the sender of the object and the messenger. But if he wants to carry out the sender’s instructions he does it willingly. Certainly, the messenger receives some reward for this action, and this is called “serving the rav [great one/teacher] in order to receive reward.”

2) Sometimes, if the sender is an important person, his reward is the privilege of serving the rav, and he does not need any other reward, called a “prize.” It follows that the messenger has no interest or need to know the connection between the sender, who is sending the object to the receiver of the object. Also, he has no need to know what is the object, meaning what is in that package that he has received from the sender to bring to this or that person.

This is the meaning of “we will do,” like a messenger who is not interested at all, since we want to serve the king, to give him pleasure, and our pleasure is in having the possibility to serve him. This is the meaning of being an angel, meaning a messenger.

“We will hear” means that he already listens and understand the matter through and through. That is, at that time he is not regarded as an angel, a messenger. Rather, at that time he becomes the receiver of the gift from the messenger. And then it is not regarded as messenger and sender, but as receiver and giver, since he knows what is in that package because the giver wants him to receive the package and see the importance of the gift he is giving him.

According to the above we can interpret that the meaning of “reply to your heart” as “we will do,” which is faith above reason. Afterwards we can be rewarded with “the Lord, He is God,” which is “we shall hear.”

An act means potential action, when he has nothing to reply to the body’s question. He sees that what the body is asking is a correct question, to which he has no answer. At that time there is no room for deliberation because it is asking correct questions. At that time there is only one answer: “above reason.” That is, although the body objects to all the things he wants to do for the Creator, he should say, “a Mitzva [good deed] induces a Mitzva.”

And since he has one Mitzva, which he always keeps, the Mitzva of circumcision, a Mitzva that the body cannot resist, if he can be happy with one thing, even that he is keeping the Creator’s commandment, if he is thinking about keeping this Mitzva, of which the body has no opinion, by that he can reawaken his work and toil diligently once again, as he did prior to the descent.

However, we must know that each ascent is a new thing. That is, when a person ascends, he does not return to the previous state. Rather, it is always a new discernment, as the ARI says, “One day is not like another; and one moment is not like another; and one cannot correct that which one’s friend will correct.”

By that we can interpret what our sages said (Minchot 43), “When David entered the bath-house and saw himself standing naked, he said, ‘Woe unto me for I am standing naked, without Mitzvot [good deeds/corrections].’ When he remembered the Mitzva of circumcision in his flesh, his mind was eased. When he came out he said a psalm about it, as it was said, ‘To the chief musician on the eighth,’ concerning the circumcision, which was given on the eighth.”

We should interpret that a bath-house is when a person comes to purify himself. A state of purity is called “bath-house.” At that time, when he looks at himself, at how much Torah and Mitzvot he has, and of which he can say he did for the Creator, he sees himself as naked. This concerns the past. Afterwards he looks at the present and sees that now, too, he does not want to do anything in order to bestow. This is the meaning of the words, “Woe unto me for I am standing naked, without Mitzvot.”

“When he remembered the Mitzva of circumcision in his flesh, his mind was eased,” since due in the commandment of circumcision he had no foreign thoughts because the view of the infant did not participate during the circumcision. Now, on the basis of the circumcision, he begins to build the order of his work, meaning that it will be above reason, too.

“When he came out he said a psalm about it.” That is, once he was out of his state, meaning during the ascent, regarded as coming out of the bath-house, when he has been purified, “He said a psalm about it,” since he built the whole structure henceforth on that basis of above reason, since the first Mitzva he had was above his reason.

This is why we should interpret that he “saw himself standing naked” means that he had no desire to do Mitzvot. Thus, he had no connection to Kedusha [holiness], since the body resisted anything of Kedusha. But “he remembered the Mitzva of circumcision in his flesh,” to which the body cannot resist. Even those who circumcised themselves, although they had choice while they were circumcising themselves, at the time they were in ascent, or they would not circumcise themselves. Afterwards, during the descent, they no longer had choice concerning the circumcision.

But women, who do not need to circumcise their bodies, with what can they overcome? It is possible because of Arvut [mutual guarantee], that “Israel are responsible for one another.” That Mitzva was literally carved in his flesh, meaning in his body, and not in a practical Mitzva, which is from the externality of his body. “His mind was eased,” meaning that in such a state of descent he is still connected to the commandments of the Creator.

This can give him room to build his structure of Kedusha and say to his body, “You cannot bring me to despair, since you see that you are detached from the whole issue of Torah and Mitzvot, and you have no desire, so why are you still dreaming that it is possible that the Creator will bring you closer than others? You see that you are worse than others, so where do you get this insolence that He should bring you closer, to walk on the path of truth, which is to bestow and not receive anything, when you see that your body doesn’t even agree to engage in Torah and Mitzvot Lo Lishma [not for Her sake]?”

To this comes the answer that the Creator deliberately left a Mitzva in your body, so you will be able to see that there is still something that connects you to the Creator, meaning the Mitzva of circumcision, which you cannot cancel. This is the meaning of saying, “The outcast shall not be outcast from Him.” Rather, everyone will approach the Creator. This is why his mind was appeased by this, for he began to build all of his reason on the circumcision in his flesh. This is the circumcision that was given on the eighth, since Bina is called “eighth,” which is covered Hassadim, meaning above reason.

LESSON

Morning Lesson November 15, 2023

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

Part 1:

Rabash. Article No. 17, 1985. Know Today and Reply to Your Heart

1. Rav intro: (00:43) Like all of Rabash’s articles, this article speaks of coming closer to the Creator, so let’s try to absorb it in our heart and mind as closely as possible. Please.

Reading (01:07) Rabash. Article No. 17 “It is written in The Zohar, Vaera (item 89): “Rabbi Elazar started…” Twice

2. S. (36:15) I recognize that one of the points is that he activated the point in the heart in each one of us. Afterwards there is a yearning and the attempt to discover. My question is, how do I obligate myself to walk in the path of the friends. I mean what kind of circumcision can I have there so that’s it?

R. When you receive the place that you’ve been given in the group and you commit toward the friends that you will do that same role that the Creator expects of you.

3. S. (37:33) What is this force called circumcision that always remains and can be used by the created being?

R. That he has contact with the Creator, that he isn’t permitted, he is unable, he is incapable of annulling it, of canceling it.

4. S. (38:08) What does it mean that a person circumcises himself?

R. That he detaches from his will to receive in order to receive and he wants to grow only in order to bestow.

S. Is this something that anyone can do or is it something unique to somebody who is on a certain level or attainment?

R. No, anyone.

S. Anyone can circumcise himself?

R. Yes.

5. S. (38:54) It’s not clear how if everyday is different from the previous one: How there is this point with which we can always begin to work, which he writes is faith above reasons. Seemingly it requires a different kind of faith above reason?

R. At the point where it extends from is a single point. The foundation of this point of this approach is one.

S. We always operate with the same approach on different degrees? Every state we have to operate with the same approach?

R. It doesn’t matter, the approach is one, we want to go above reason.

S. Yes, but if on a certain degree we overcome with faith above reason then we fall. Then the fall is that we can no longer hold onto the faith above reason and a new degree is revealed?

R. No, maybe in a different place or a different time or a different situation we’ll be able to.

S. Then does it require that we change our approach and look at the situation differently but rather we have to start from the same order?

R. Well, we don’t have a way to look at it otherwise, otherwise we fail.

S. Why is it called a new degree if we approach it in the same way?

R. No, not in the same way. We want to act in a new way.

S. What does it mean that he writes that there is this foundation upon which he always builds the same thing, this one thing that remains that always remains the same?

R. Yes, because it is against his reason that he reveals.

S. Where’s it possible to achieve this power to start going against your reason?

R. Only by yearning to be in contact with the Creator.

6. S. (41:16) He writes here that his mind was eased meaning that also in such a state of descent he is still connected with the Mitzvot of the Creator, how in a state of descent can he be connected with the Creator?

R. Of course he can, otherwise both in ascents and descents he is still connected with the Creator and it depends on him, to what extent he united with the Creator.

S. What does it mean that it depends on him and how much he’ll be connected to the Creator, right now he’s in a state of descent?

R. So what?

S. If he’s in a descent he doesn’t have the possibility to unite with the Creator. He’s lacking power and lacking the ability.

R. Yes, but he can still pray. He can still pray, he can ask, he can cry, he can. Otherwise, what are you leaving him with? Nothing, or to even be sorry for what he falls so deep he even can’t.

S. How in a state of descent can we find in our heart the ability to pray to the Creator or cry out to the Creator?

R. He sees that he has no grasp of the Creator because due to that he weeps. What’s the question?

S. I understand it by feeling he has no grip on the Creator that he cries but it feels like in the state of descent he doesn’t feel the fact that he’s far away from the Creator he doesn’t feel that he’s not connected with the Creator.

R. That’s something else. There are states that a person is in a descent and he doesn’t feel that he’s in a descent. There are states that he feels that he is in a descent but he feels he doesn’t have the strength, he doesn’t discover a desire to rise out of his state. Then there are descents from which he raises a prayer to the Creator and the Creator lifts him.

S. How to consent to remain in a state of yearning to be connected with the Creator so this outcry from the heart awakens?

R. It’s only through connection with the society, only through connection with the society.

7. S. (44:21) We’re not talking about a physical action called circumcision, this is something internal right?

R. Right.

S. What was done on me from the above according to what I understand without asking me some action was done on me which is this contact point of connection unrelated to anything? Right. It’s a point of constant connection with the Creator that was done on me, what is it exactly?

R. Circumcision.

S. It means that from above they place this thread of connection that always exists and I can always lift myself and connect to it?

R. Yes.

S. He writes here that with women there is no such circumcision in their body but they can always overcome through Arvut. What does that mean?

R. That if they connect among each other, they have the strength to connect to the Creator and by that to reveal his dominance over them and to come closer and closer to him.

S. This is not about physical women but about my desire, I guess?

R. Yes.

S. This whole example gives you with a messenger and the package that on one hand all of the actions I’m not supposed to search for a reward or understand why I have to do it but to simply do what the Kabbalists demand of me?

R. Yes, so let’s say.

S. Okay but on the other hand, many times we say that everything depends on us and we have to search for results in what is happening in the world so I don’t understand when I should look for results for actions and when I should simply walk?

R. I didn’t understand.

S. According to what I understand from here I need to do the work of the Creator according to what the Kabbalists dictate without looking for results?

R. Well.

S. On the other hand, the conversation we have between us and many times we see it with Baal HaSulam also that if now I see horrors in the world and in part because of my incorrect deeds, so when I disseminate I pray I’m supposed to look and see good results in reality?

R. Go on, continue.

S. I’m asking how to settle this contradiction. On one hand there is the approach of just to do without looking for results on the other hand it is all because you so you have to correct it?

R. To correct you must, but to see results that doesn’t depend on you but on the Creator. That’s why one doesn’t relate to the other. You accept conditions from which you want to correct yourself but to see results from it the Creator doesn’t have to.

8. S. (47:46) With this example here of the baby, an infant at the point that it performs the circumcision without being aware of it, what does it mean that we reach the circumcision without being aware of it?

R. This is talking about a person which before he received some connection with the Creator he wanted to connect with the Creator with the form of circumcision. That’s it.

9. S. (48:46) This means that we can somehow reach this action without being aware of it and this is how our whole work begins? I don’t participate in that by myself. Is it some kind of awakening from above?

R. Yes.

10. S. (48:59) In ‘we shall do and we shall hear’, we shall do means an action above reason later on comes we shall hear if I understand, we shall hear is a great reward. It is a connection already with the Creator. It comes after this action. When we do this ‘we shall hear’ I mean ‘we shall do’, than the ‘we shall hear’ that will come later is already depicted as some inner connection of what will come later that we shall hear?

R. Yes

S. So this connection is not like a filling that we get in advance ? Meaning it’s a result that I look for?

R. You can talk a lot about it. There’s this and there’s that.

S. Still it’s important, is it important that with every action we always depict something ? Some connection with the Creator that we are looking for exactly?

R. Yes.

S. That’s really my question: Do we always depict this connection?

R. That’s expected. It’s expected that the Creator will give him some opportunity to do some action of Lishma, for the Creator sake. That’s all.

11. S. (50:19) David comes into the bath house and they explain here that he came into the bath house to purify himself so the person checks himself and then he discovers that he doesn’t have anything good within him later he discovers the circumcision. What is this revelation? What is this thing that suddenly he discovers?

R. That he has a connection with the Creator and this is in its foundation.

S. He has nothing good. That’s all he has is the connection with the Creator?

R. Yes.

S. What is this connection with the Creator that suddenly he recalls it. Is that simply it?

R. Yes.

S. Then he performs the circumcision anew, on his side on his part?

R. In the same way that he reveals that he has nothing corrected he reveals that he has the foundation for corrections.

S. What is his action as a response? Okay he discovered that he was reminded from above that he’s in a state and it’s good now what’s his response to that?

R. His response is that he connected to the Creator believes in the Creator and he moves forward to do corrections, to do actions.

S. What does it mean he connects with the Creator that he is giving thanks for the fact that the state was revealed to him or?

R. Yes, that the Creator is in him, that he has contact with him.

S. Now he doesn’t just see that he’s not okay he doesn’t have anything in him he also discovers that the Creator revealed that to him?

R. Yes.

S. What next?

R. He needs to continue onwards.

S. What is the continuation at that point?

R. I don’t understand you.

S. What is the continuation from the moment that he discovers that the Creator revealed it to him that this is actually the circumcision or the covenant that the Creator is keeping him? What now does he thank him, see his greatness, looks for something? What?

R. Of course, he’s grateful but you can’t say for each and every person there are different actions in corrections. All in all we all connect in our root but in terms of corrections each one has his own correction.

S. Each time it’s going to be different right?

R. Of course it’s a correction of the soul. It’s like a tree where you have many branches and leaves and that’s how it works.

S. The circumcision is just the fact that he discovers suddenly that it came from the Creator?

R. When you have connection with the Creator and this connection needs to be constantly renewed in your engagement.

12. S. (53:53) The article then speaks about a different state, the state of women, there you already have Arvut. It’s a different state. Can you explain that state that different state where there is no connection like the one we talk about now, so what is this other thing?

R. A larger form of connection and more external. That’s women. All in all there are both men and women who will reach the internal connection. That’s all you can say.

13. S. (54:49) Those desires, external desires women, babies we see everything that is happening in reality each and every day these are actually those external desires what we call the nations of the world they already exist in the force of Arvut they are now obligate that layer called the Jewish people to keep their covenant for the sake of the entire general body, is that how we can explain it?

R. You can.

S. Because I feel that he’s explaining it from the internality of the state?

R. Right.

14. S. (55:54) It turns out that this foundation of circumcision by which he now begins to build the whole order of his work it’s like there is this foundation so that in every state even the worst one the most dirty one there is this something this fundamental point from which you can begin. What is that point?

R. Is the first connection between a person and the Creator called circumcision. That it comes from a higher root of a person?

S. How to find it always?

R. You don’t have to find it. It’s found it comes from a higher root from a higher degree from Abba and Ima is what it’s called.

S. How to connect with it?

R. A person is connected to it. He only needs to awaken himself to constantly be connected to them.

15. S. (57:15) Can we say if a person loses his covenant with the Creator, a group comes in and it gives the Arvut?

R. That’s all ready from the other side, yes.

S. Can we discover that?

R. Yes.

16. S. (57:47) Usually these articles are awakening and here this article is like calming it’s to give confidence along the path or what’s the meaning of this article?

R. That a person should search for where his point is, this point of connection with the Creator and to develop this point until he will be completely incorporated in the Creator.

17. S. (58:35) He says that returning to the heart is an act of above reason then what is the action towards the heart? Why does it say return to your heart? As an action?

R. Reply to your heart means that a person should feel that inside his heart, in his desires that exist in his heart, there is the Creator and He determines for the person his path.

S. The action is to go against what the heart wants, against the egoistic heart? And then what? He needs to feel it?

R. Yes.

18. S. (59:36) What is this knowledge that the Creator is God that HaVaYaH is God? What is it? What does it mean. he writes and you will know in the day and return to your heart because HaVaYaH is God. What is that statement that HaVaYaH is God?

R. HaVaYaH is the model, the template of the whole of creation and God too, but these are two forces. These are two different forces: It is from the Keter when it passes through Bina  and through Malchut HaVaYaH is God.

S. Doesn’t mean that the Creator feels all of my reality and all the states that I exist in?

R. Yes.

S. On the different topic there’s a matter of the covenant and we see that in our world people also have confidence they have contract and get married they also have these kind of contracts A person can study here for 20 years and suddenly moves aside and disappears even though he determined that this is the path and purpose of his life and suddenly flips. How is this covenant done in the flesh so that you know that there is no turning back?

R. Well, we need to read, ‘what does it mean to make a covenant with Him.” The covenant the circumcision we are learning about is a person goes through such corrections that he could no longer break them. He cannot descend from them. it is easier to explain it in the flesh.

S. On the one hand, it is like it is final. On the other hand he does not need to cope with it and work daily to renew the covenant. In renewing the covenant there is always fear that tomorrow you will wake up the opposite and decide to cancel the covenant.

R. He has to grow in that all the time all the time.

19. S. (01:03:11) What does a person need to experience to feel and understand in order to express true gratitude from the bottom of his heart?

R. He should discover all of his corrections that he has ahead of him in all of the degrees otherwise how can he reach such gratitude.

20. S. (01:03:50) What is the process in a spiritual work that leads to a Mitzvah leading to a Mitzvah?

R. It is all through the older degrees as much as, we correct ourselves. We discover ahead of us additional degrees that we have to correct and Rise upon them and in this way we rise until the end of correction.

21. S. (01:04:21) How to reach that state when the person sees that he has nothing corrected in him?

R. It is truly so. How does a person reach that? by discovering the Creator and seeing that the Creator actually holds him, his corrections and his future he is holding everything in his hands the Creator’s hands.

22. S. (01:05:08) The circumcision is on the 8th because Bina is called 8th because it is the covenant of the Hasidim of the above reason. What does it mean that the covered Hassidim above reason?

R. It is because Keter and Hochma all come from above. Kerer is the thought of creation and Hochma is the action of creation. Bina is the first desire that comes from the system itself. This is why everything actually starts with Bina. There are very many verses about that.

23. S. (01:06:04) A person in his reason, he sees that he is completely detached. Above his reason he realizes that he has a connection to the Creator I am. I understand that the above reason is the 8th above reason. Why is it considered his own flesh?

R. Because the person agrees that this law, adhesion with the Creator will be in all of him in all of his flesh.

S. Bina above reason does that represent the person entirely?

R. It represents the whole of the man that wants to raise himself, to elevate himself above his nature.

S. A person always needs to relate himself to the same Bina that his who he is that is true flesh?

R. Yes.

24. S. (01:07:28) Spiritual circumcision is that just for men or do women also reach the state of spiritual circumcision?

R. It’s both men and women, it’s not a physical thing. It is our desire that we correct our connection with the Creator.

S. What’s the difference between men and women that one is as bestowing and one is as receiving?

R. There’s no difference between a corporeal man and a woman. There’s a difference between a spiritual man and woman. This is why we will still have to make corrections in our world also with respect to men and women, that we will start to see them as equal. Well it will be at some point.

25. S. (01:09:26) In that same state a person discovers that he is naked and it says here that naked means that he has no ability, no desire, to do a commandment so where can you do it his connection with the Creator?

R. From the root root of his soul.

26. S. (01:09:58) What does it mean that the body is asking the correct question to which we have no answers. What is this process?

R. The body wants to ask fundamental questions from the middle question that the thing to him and we want to advance not on the basis of Malchut but on the basis of Bina and this is why the questions of the body are on one side and the answers of Bina are on the other side. This is how we should advance.

S. Question about these actions, why is this action then a potential action and not an actual action?

R. An action is in action when we are already operating with all of our forces from Keter to Malchut but an action that is not complete is an action that we cannot carry out and this is how it remains in the air.

S. Just to clarify how we can come to an action that is in action to cover it?

R. We have to advance and get into it. We are spending time in the entrance but we are not getting in.

27. S. (01:12:50) It is written here that one will not be rejected and it is written here that one will be able to attain the goal and we’ve been studying with the friends a long time how to come out of this state?

R. You have to learn how we can get into that state and come out of it, then you will be able to detect your place of connection and the Creator who is advancing towards you. It is only through connection.

28. S. (01:13:42) You said the circumcision is when you can rise above and there’s a force that awakens his force and works with that before he had the same. How to strengthen it before you have to descent so we can be able to work.

R. When a person rises above his desire as if he disconnects from it that is called the deities that’s called performing circumcision.

S. Then he has this energy and the forces yes?

R. Of course.

S. What are those forces?

R. Forces of bestowal.

S. How to acquire such a force and to rise above myself?

R. Perform a circumcision on yourself. Meaning anything that belongs to your egoistic world will receive has to be sliced.

S. That in every single state all the thoughts and desires that I have or general in my life.

R. Yes.

29. S. (01:15:26) It is written in the article that when David entered the bath house and so I’m still standing naked is himself and his buddy the same thing. Why does it say his body because we talk about the body as in the form of will to receive.

R. Yes, you’re right he saw his will to receive.

30. S. (01:16: 39) What does it mean to not be interested in the content of the package or the connection between the sender of the object and the messenger? What is the content?

R. I did not understand.

S. It was written in the article in the example that there’s a messenger that is interested in the package that he receives and it’s content and there is a messenger who does not care as long as he serves the one who sends it, so our friend is asking what does that mean not to be interested in what’s in the content? Can you open that up a bit?

R. Yes, that is a person who wants to know what this action is benefiting him and there is a person who concentrates on the action itself and not on the purpose of it.

31. S. (01:17:57) It is written here since he is reminded by the circumcision he is settled what does it mean that he remembers that even if he was no matter what state he’s in the Creator does not forget it meaning this is the act of decree the circumcision in his flesh?

R. Yes.

S. That his reason has been settled doesn’t mean that he receives inside his reason?

R. Yes.

S. That is their weakening of the point in the heart actually?

R Yes.

32. S. (01:19:0) How can a person actively listen to his heart in an objective way?

R. Only above reason otherwise, no, Otherwise it will be hearing it anyways meaning within his ego in his will to receive.

33. S. (01:19:34) There are many scrutinies and questions: what is the part of the upper one and the lower one?

R. The lower one needs to organize himself to set himself according to the commandments he discovers from the upper one. The upper ones up part is to constantly take the lower one below upward through the degrees.

35. S. What is the attitude towards and action that we do above reason importance and what is the importance of the circumcision in the structure of the spiritual form?

R. Again?

S. What is the attitude towards and action that we do above reason importance and what is the importance of the circumcision in the structure of the spiritual structure?

35: S. (01:21;30) What is the role of circumcision in spiritual development?

R. That is the foundation of all the other actions that is it I guess there are no others.

35. S. (01:21:45) Whoever is not being circumcised what sign does he have in his flesh that can let him know about the Creator and even time at any given moment?

R. He has nothing. meaning the bones there is no sign in the world to receive that belongs to the degree of skin and flesh that he went through and corrected. We are speaking about the desires here, not our physical body science or a physical body.

S. Is that the degree that I reach in spirituality and the degree that cannot be taken away from me?

R. No, that is your own?

36. S. (01:23:19) you said earlier that we are for a long time now at the entrance but we’re not entering in

R. So what.

S. Why are we not entering?

R. You can ask the Creator that is actually what you have to ask him.

S. The Creator or itself?

R. Yourselves.

37. S.(01:23:50) How can we work on the heart to feel the gift of the giver?

R. You can also feel it in your heart. The gift of the giver can also be felt in the heart.

S. What should we do to ourselves?

R. Ask from your heart, ask from within your heart and then in that same place you will hear the answer.

38. S. (01:24:41) In the article we feel that it is connected to the Creator. The moment that the wicked are revealed it refined from Lo Lishma to Lishma. He comes to for her sake and the whole allegory with David in the wash house amplifies emphasizes it greatly his desire to come to it?

R. Please ask.

S. I’m asking why in this article do we come to from for her through it for Detroit

R. Why? Because this is what the writer thinks.

39. S. (01:25:56) Do we need to learn precisely about these corrections in our skin tendons mind.

R. No, no, we will know about it through from ourselves.

40. S. (01:26:24) Is the circumcision of the heart needed for us to reach faith above reason

R. Yes, in our heart. The heart is all of the desires in men that is where we have to perform the circumcision and it is also written that we need to come let’s say the corner of our heart.