HESED: TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

Rabash. Record 68. The Order of the Work

Morning Lesson June 18, 2022, Transcription 

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

Part 1:

Rabash 68. The Order of the Work

1. Rav’s Introduction: Yes, we are sorry that there is a problem with the system and let’s hope that these things will be resolved. Lately we are feeling it more and more. Maybe we really need to add to our system a few other people to care for it and sustain it better. What we need to do today is once more continue on this path, and we have the Freedom, we have the order of the work, we have the study of the ten Sefirot. In short all those stages we’ve already advanced through, and we need to continue to progress. Therefore let’s see what is happening before us, what are we starting with. 

2. R. (02:13) It is possible that we have certain friends overseas, around the world that can participate in correcting this system, ours and when it comes to this system there is no limitation to where they are. 

3. R. (02:36) This is a short article from Rabash. ‘The article is The Order of the Work’.

Rav reads and interprets: At first one should believe in faith above reason that the Creator wants to benefit his creatures. Hence He created His created beings and imprinted in them the desire to yearn to receive pleasure. This is what we feel. A result of the desire of the Creator to give pleasure to the displeasure, as it is created in the created being displeasure, which is our whole nature. This is the reason because this is the only vessel for reception of pleasure since a person does not enjoy unless it’s from something that he yearns for. There needs to be yearning first which needs to reach a certain measure, a certain level, form, and then when that form is filled a person feels pleasure, since a person does not enjoy unless it is something that he yearns for and to something that he does not yearn for he can receive but he cannot enjoy if it’s something like that. Because the vessel to enjoy is called coveting, yearning, etc. Meaning a person needs to know precisely what he’s drawn to, that this is before him, where he feels that he can reach this, but he has yet to come to it and to the extent that he does yearn for this then in him builds a vessel of enjoyment, but this needs to be above reason. Because when he looks within reason he cannot find the providence upon the world in the manner of the good that does good. Rather to the contrary, he sees that the world is filled with suffering. Hence it is said that we need to believe above reason that is truly how the Creator prepared the world filled with all the good. But we see this with our eyes, in the eyes that wants to just receive. Hence, this is the problem. If we were to look at the whole world in the correct way, where not in the form of each negating and disqualifying according to his own flaws, where we look through our will to receive and therefore see the whole world in ruins and bad; if we were to look at the world as an opportunity to bestow upon others, to bestow to the Creator, we would see that the whole world is all good and is arranged correctly. To tell the truth, since His providence is in good that does good why is it not felt within reason? We learned that this is due to the correction of the bread of shame. Hence, anytime the created beings do not have vessels of bestowal they cannot see light but rather pleasure from the Creator, rather they remain in darkness. This means that we are in a state under the condition that if we don’t have vessels of bestowal we see the darkness. Meaning it’s not that it can fill us, advance us, draw us but rather the opposite, it rejects us and weakens us and when he feels that there is good and pleasure above reason, meaning he can replace his vessels from vessels of reception to vessels of bestowal, where the more he has he can feel in giving. Then he comes to a sensation, a feeling within reason, in a true inner feeling to know the evil in him, his qualities. Meaning since he believes that the Creator bestows so much good and pleasure and though he sees all the good above reason, still not within his actual senses that the Creator wants to give him. So he comes to the knowledge, meaning he feels within all of his limbs, within all of his organs the force of evil that there is in the receiver to himself, meaning in him, and it does not let him feel good. That the Creator is sending this to him which prevents him from receiving the good. It turns out that faith above reason lets him feel within reason his hater, the will to receive that yearns only to receive, one who bothers us to come to the good, and that is his scale, his measure. Meaning to the extent in which he believes in faith above reason in the good and delight he can come to the sensation and the recognition of evil. Here it is not that he receives and feels. He first needs to yearn for his change, where his vessels of reception will be flipped and inverted to vessels of bestowal, and then in such a way he will come to the feeling of the truth within creation. Where all of creation is filled with the force of good, filled with the force of bestowal and its fulfillment, its filling of the vessels of bestowal, it truly fills all of reality and the feeling, the recognition of evil later brings him to the feeling of the good and the lack of that good inside, because knowing the evil and that feeling in his organs causes him to correct this evil, and it is primarily through prayer. When he asks the Creator to give everything in bestowal, which is called Dvekut. Where through these vessels the goal will be revealed in open providence. Meaning that it will not need to be in concealment because there will already be vessels that are able to receive. He prays to have vessels of bestowal, and to the extent that he receives from the Creator vessels of bestowal, there the light of bestowal is revealed. Because he has vessels that are qualified to receive. In truth Rabash did not give this article to the group, instead it’s one that I found in his writings if I remember correctly. We will read it again.

Reading Again ‘The Order of the Work’ (11:38)

4. R. (15:26) It turns out that in truth eventually what we need is to give forth our prayer from the depths of our hearts as much as possible, directly, concentrated correctly from all of us together to the upper force. The prayer needs to be as powerful as possible meaning each time we understand more and more, day after day what’s being asked, who we’re turning to from our intensifying connection, and for what exactly? If we concentrate all these conditions and try to unite together and to turn precisely from our connection to the upper force in the correct way, powerfully, as much as possible, then certainly we will begin to feel the extent in which we are bestowing to Him, to the extent in which we obligate Him to help us and certainly He will answer our request. This is called “my sons defeated me”, where we need to pressure Him, just like children pressure their parents. They come to their parents and demand from them with all their might and cry and scream and do everything until their parents carry out what they demand. This is what we have to do. Why do we need to such an extent even more than little children do, demand from the Creator? Because we are talking about our vessel, and the extent in which our vessel will be ready, be in a powerful and strong, good desire. Accordingly we will reach the correct standing between us and Him. 

5. S. (18:16) No Russian translate

R. We need to try and connect, to compose our appeal to the Creator, and to see every day the extent in which this appeal changes, improves and then when we turn to the Creator our appeal becomes more precise, more directed. There is more power, more precision to who we’re turning. We can feel more our deficiency from each of us and from all of us together, the extent in which we connect with this deficiency and how we want to adapt our deficiency to bestow to Him, to the Creator. The extent to which the bestowal to the Creator will not be something that will give us but rather that we want to be connected together in order to cause contentment to Him. Where then from His nearing to us we will feel the extent in which we are correctly turning to Him. Where His address to us is always being expressed not in give us, give us, but rather give us the opportunity to bring you pleasure from the ability to give us. As we have no desire to receive which is corporeal and the one that usually appears in us. Instead we want to use our desire to receive so that you will fill it and enjoy as we have no other possibility of giving you pleasure and then in such a way if we appeal, we gradually start to understand and to stabilize within us the vessel of bestowal. Meaning everything I want you to fill me with, all I want is for you to fill me so that you will be filled, that you will enjoy and in such a way I am capable. Therefore to the extent in which I will have a desire, moreover, let it be, but I just want to be able to use this desire only in order to receive from you in order to delight you. If in such a way if we constantly want to calibrate ourselves, tune ourselves, aim ourselves towards the Creator, then slowly, slowly our vessels begin to change. Because through all these appeals we evoke light from Him, a special illumination and this illumination corrects us.

We do not have a translation for the Russian questions they’re asking if the teacher can translate the question from Russian

R. He is asking the individual prayers of each, and everyone change, but the general prayer is actually seemingly remaining the same prayer, there are no changes, there are no great changes in it. Therefore how can we influence, bestow upon the general prayer from the individual prayers of ours? I think that certainly this all depends on the extent in which we invest in this, to the extent we are sensitive to this and as capable as we are. As much as we are capable of giving ourselves within the vessel. This is something that we simply need to work upon. Some of us yearn for knowledge, to know as it is written how many angels there are in the heavens, what are their names, which is completely, completely not the right direction when we look at it from the point of the wisdom of Kabbalah. We all need but one thing, to receive a change in our desire to receive. No more than that and that change comes to the extent in which we connect or to the extent in which we yearn for connection. Hence our general prayer needs to be all together. Give us the ability to connect between us in order to give you our deficiency, our common vessel, so that you will be able to bestow, filling towards it. To the extent in which you fill it, you will enjoy. That is actually what happens to us. We will feel this soon. We don’t have too many words for this because the words need to be felt within our internal desire, in each and every one of us.

6. S. (25:46) He writes that we have to come to coveting above reason, what does it mean to yearn for something above reason?

R. That according to my nature I don’t have the possibility to yearn for bestowal, but I perform all kinds of actions, whatever I am capable of doing or I am seemingly capable of doing, and I hope that from them I will come to the desire to bestow which is called faith above reason. where the force of Bina will become more important than the force of Malchut and then this will define the direction that I want to develop.

7. S. (26:53) Concerning the prayer; what kind of pleasure are we giving to the Creator, what kind of the fulfillment are we asking which is not in order to receive?

R. We want to enjoy from connecting to all the friends, from building a great desire. This is what we want to enjoy, to have a comprehensive and complex desire from all the individuals and in this desire the Creator can dress into and enjoy us. Let’s take this for the time being this way, let’s define it this way meaning we want to connect between us with our desires which are different and distant ones, very fine ones. We want to connect with our desires in order to all together with these desires to give the Creator the opportunity to fulfill us and to enjoy us through this fulfillment. This is all we can do.

Imagine to yourself that as if we are spread out, we are truly spread out and dispersed and distant and contradicted, and mummy is asking from us, just like from little children to connect between you and I am asking do me a favor hug between you, embrace between you. Internally of course and this is what we have to do and to the extent we truly come to connection, to this embrace, to this internal nearing between us then we will fill the extent to which the Creator is coming closer to us. We are obliging him from inside us, from the vessel that is coming closer to become corrected, he is also coming closer to us, and he will dress into us he will exist within us. This is what we are already expecting, and this is called the revelation of the Creator to the created beings. According to what? According to the fact that from our egoistic desires we will put together the intention to be connected in a single intention. We are saying in a single desire towards the Creator and through this we want to bring him contentment just like the little children that understand that by this they are doing a favor to their mother.

S. So besides connection is there anything else we are asking for?

Besides connection we are asking for the intention of connection which is to bestow contentment to the Creator and besides that let’s say there are stages and besides that we want our connection to be in order to bestow contentment to the Creator. Meaning for the Creator to begin to be revealed in our connection in all different kinds of ways of the NRNHY, meaning for him to feel the connection between us with his disclosure of the upper light and we also want his revelation and the pleasure that we receive for that to be also only to bestow contentment to him. We are willing to receive the pleasure because through that we bring him contentment and here there is already work on restriction, screen, reflected light and the coupling with striking and the relations that are called the Partzufim and by this we are advancing. 

S. How do we describe the connection? Which relation should I have to all the friends which is called connection with the right intention? 

The connection is not between us like in him and the Creator, which is called: in him our heart will delight. We do not connect just in order to connect but we connect in order to adapt ourselves to become like him, to bestow to him, how we can come closer to him, how we can feel ourselves and present ourselves to him so he could be revealed, and he would enjoy it. Therefore, just the connection between us without the Creator is always going to be corrupted, it is becoming corrupted, but we need to constantly feel ourselves between us and from between us to the Creator. To the extent we connect we come closer to him. If we talk about him we yearn for him and we ask and pray for him to help us to become more connected because to the extent of the connection we come closer to him. This is called: one receives one.

S. How can we describe the feeling that we are doing it for his sake? What is this addition that it is for the Creator?

R. If you depict the ten in a manner that it is already corrected and connected and it rises above the ten individual desires, these alien selfish desires into one single desire which is the desire to bestow, then in this way you actually depict the Creator, and this is called: you have made me. 

S. You talked about mustering the gathering and assembling the forces for a powerful prayer, how to assemble all the forces so the prayer is powerful?

R. To the extent we try to help to the extent we try to concede each himself towards the connection, to the extent in which we agree more and understand that we just need connection above all the crimes, above all the personal transgressions where specifically all these crimes we receive from the Creator. After all we need to try above them to connect and specifically these crimes become the coarseness that success in the connection. 

S. So what do I need to relinquish?

R. I have to concede anything where I do not feel the friend as I feel myself. In all areas, in all levels to the extent I see in him all kinds of things, the smell, calculating all kinds of things, it does not matter of what, whatever is in the friends that is different from me. Those things I need to give up, and to understand and feel and convince myself that all those things I receive specifically from the Creator, from the shattering of the vessels as we learn but actually I receive them from the Creator in order to overcome them, in order to give them up, to concede them because to the extent I can give up everything for the friends and feel them as myself and even more than myself to that accident I come closer to the Creator. Truly to that measure and there is nothing else here to do, to just work on this. This is what the Creator has created to do, this is what we have to do.

S. So where do I get the strength to make concessions in this work?

R. From hearing what I am telling you and I have worked on this for many years. It was very difficult because I am much worse than all of you together and then you just have to start this work and you will see that this is possible. If you start this work you’ll see that you have everything, you are wise, you have received the whole Torah without too many additions and confusion but truly the path itself and what it depends on. We are already on the path, and we are aimed towards the goal. We just need to assist those forces that are advancing us, that the measure of our connection will define the way we advance.

S. Is it a personal effort, this concession? 

R. It is a group effort. The person cannot advance unless he gets support from the group and we have to talk about it more and more and each of us needs to feel to the extent in which he is in the shattering internally and that he has to bend himself before the others and he must break himself for the others, he has to break his ego and a little more, a little more and so on until the person can completely break himself and raises himself to above reason, into the connection on its first degree and then there is more.

S. So how do you connect the first part of the answer that you talked about describing as the ten as one and this is the depiction of the Creator and this matter of concession? What should I focus on because I perceive this as two different pictures?

R. The ten as one single picture this is our corrected state when all the vessels are aimed to the Creator and can already connect in a way that the Creator can fulfill them and the ten is like ten naughty children that do not want to calm down and connect and their mother is asking them to connect and they start playing nicely with each other to play nicely with each other to calm down and give a good example to each other.

S. That is a clear and the picture of the concession that each of us has to do, how does that connect to this picture?

R. The concession is in respect to yourself. I cancel my ego that constantly depicts my friends in all kinds of ways when I criticize them, so I cancel myself and as I continue to feel criticism about the others and I feel the inability to come close to them and I actually enjoy doing this, I enjoy getting closer to them by bending myself. Rabash would say: let it suffer he would point with his finger to his chest and say let it suffer. It really felt strongly on him, that is it. This is not all of course because I am willing to work on this and talk about it and to explain it whatever you want.

S. So what should we focus on? The concession and bending myself or on the picture of the ten as one and the goal when we all become one?

R. I think it is all a single mechanism. There is nothing here that contradicts the other, that you try to divide the manner of nearing from between us to the Creator, it’s the same phase. Don’t try to divide it into different phases because to the extent we come closer to each other we establish between us the image of the Creator more and more. It is just like a lens you turn. Do they still do it today? It used to be like that you turn the lens and then the image you see gets closer and closer and it becomes as one. Do you understand this? 

S. It is understood it’s not like this today, but we understand.

R. Okay, so this is what I want to say; if you bring together, if you bring closer the crossover, if you cross path the whole ten then the whole ten becomes gradually as one before me in the one I already feel the Creator. This is before me now in a specific measure of being not congruent in between the ten. I came to the Creator on level number one and whatever happens happens and receive after what the Creator is changing in this picture, how he shuffles the cards and then I see again a different work in the ten and once again I bring them all together into one and this is Creator number two, it is a second degree and this is how we have to discover him more and more. This is the meaning of the Creator standing behind all the friends and it is like that which each of us. Each of us tries to do the same and in the end when we collect from the personal Sefirot into a Partzuf where the Creator is the Keter coming to all of us but with respect to each of us, each has that same ten which he joined together into one and each one seemingly has his own Creator and all together we received the general form.

S. How do we perform this work so that each and every friend individually or the ten altogether, how?

R. Look, this is already difficult for me to say because normally the Kabbalists give personal advice and each one realize it, implements the personal advice although there are of course the building connections so now the question is; the connection he builds, is it a common connection or is it a general connection, or is it only how it seems to me that I achieved this connection and the friend next to me also achieved connection, but the connection for him is not quite like my connection. Yes or no, this is something which we still cannot compare and talk about. We will talk about it on higher levels about what it means in the end to become as one man with one heart. In the meantime there are certain congruence between us and then in their precision on a higher level of course we will feel that we are all not equal and there are differences, and we have to correct those differences until we discover, and it will be: on that day the lord will be one and his name will be one. This is what we will reveal along the way. There are many things in it. This is what fulfills the soul because we are building and we are directing everything to the Creator and more and more the feel the fulfillment, the sympathy, the identification with the Creator but it is all through the connection between us as much as possible but mainly it’s through persistent work.

S. I did not really understand the matter of it being personal advice, I did not understand what you meant. What does it mean that when this work of crossing the ten, I do it myself with one friend and then the other one and I change my attitude to every friend? Or do we do this to the whole ten at once? I did not understand what the advice was, being a personal advice?

R. There are many manners in this and I’m not sure how to answer you. There are many different ways in this each one according to his own personal situation, but the direction should be the same. We are continuing with this. Do not worry. I’m not running away from this, the Creator manages our work, we are nearing. 

8. S. (47:31) What exactly do we cross, what are those spots I am looking for to cross, what am I crossing?

R. I want to connect all the friends into one image and this image needs to be as much as possible the way, the same as I picture the Creator who stands behind them. Then I gradually come to a state where what I feel from them, I am receiving from The Creator and in this way He speaks to me and through turning to the friends I speak to Him and this is why the friends become the Shechina, Divinity for me, a system that connect with the Creator. These things need to be revealed in the personal and general connection. 

S. But the image of the Creator is not something concrete, it is not something corporeal or physical.

R. The image of the Creator is what you imagine to yourself that it is this higher force; so here you are beginning to discover His essence, His relation and you correct yourself with respect to Him, toward Him. It is not like there is an image, it is an emotional imagine, the sum total that is created in you out of the sum total of the impressions from the friends.

9. S. (49:26) No translation

R. Can you understand the example that if you look at all the friends and you can establish one image out of them: one, you like, the other you reject; the third you are indifferent to him, you don’t look at him; the fourth one, you are relating to him so-so, you can patronize him; a fifth one you feel inferior to etc. If you all together see this whole mechanism as something superior, higher that is before you and through this you position yourself correctly before the Creator, this is called ‘being in the right work in the group’, that’s it.

10. S. (51:00) I wanted to ask about the technical problem that is in the system now, and just now friends began to come back to the system, but I simply wanted to ask, it is on our level that there are all kinds of such a technical problem. How does a Kabbalist look at such things, after all it’s the Creator that is giving these disturbances. What prayer does there need to be, what should we think about? So many things are happening simultaneously.

R. I’ll tell you; I saw it from Rabash that the main thing is to check yourself. Are you correctly on the path and continue on the path, that’s it, I have nothing more to say here. Now, each one according to his own situation, to what extent he checks, to what extent he can understand as much as he can check himself. Accordingly Rabash writes “subjugate yourself before the ten, check yourself compared to the books and accordingly continue”. Now the fact that you feel that some of the people are moving away, some other people are getting closer, this is all natural. Of course we need to constantly work on our solidarity, our cohesion, but at the same time it will work out. Each one has his own movements and until the group truly unites and becomes solidified, it takes time, even years. It’s okay, it’s okay, afterwards you will feel when you are already a little further on the path, say in a few more months or maybe a year, it will not be a problem for each even to move from ten to ten. Right now it seems very difficult, very difficult but I know that all the tens have the same work, the same lessons that they have to do each day in getting closer and advancing toward the goal. So it will turn out that I can move to another ten, to another ten, to a third ten, there’s nothing intimate, personal, special. We all have all the same connections, more or less, in different ways but with respect to revealing ourselves to the Creator so there will be no problem, you will also have no problem even in the future I hope to discover even more tens that are not connected to us and in them too you will also discovered that there is the same work and it will be possible to connect and to join them, that’s it.

11. S. (54:37) This example you gave when you cross the different forms of the friends, when they connect to one there you feel the image, the figure of the friends, you feel them as one, as the Creator, how to do it with the Creator?

R. I think make an effort: how do you want to feel, how do you want to see the friends as being in one heart. Then you will see gradually how much although they are all very different, contradictory, even hate each other as they are saying about the disciples of Rabbi Shimon before they started studying and how they even want to kill each other; and how they unite and embrace and become as one man with one heart during the lesson, this is our work, and every time we will have to clean ourselves up from the Klipot, from the shells, from desires and thoughts that are divide us and each time we will have to try to connect ourselves into one goal which is the Creator who obligates us to be together and in this way we will get closer and connect. We are already in states where we are going into practical Kabbalah meaning that to the extent that we do this in practice between us, in our feelings, in our common feelings, by this we will discover the Creator in practice and we will begin to work with the coarseness already, with the screen and with restriction, with all kinds of discernment and these discernments in practice, and in practice obtain the lights, NRNHY, and connect among us on spiritual levels and begin to climb the degrees.

S. What does it mean that we will attain the lights? Will we attain that connection to one image as many different forms into one?

R. Yes. 

S. What is being added beyond us collecting them together now in the connection between us? 

R. It is written about it, ‘by your actions we know you’, meaning do and you will know. I cannot explain to your things that you still cannot feel in your vessels, organize your vessels and you will feel it otherwise it does not work.

12. S. (58:06) He writes that “he feels in all of his organs the evil force that is in the one who receives for himself that prevents him from receiving good”. I wanted to ask, this feeling of the evil, of bad makes you helpless and how can you work with it correctly?

R. There is no one action for it but rather connection. Nothing can correct any state in us or between us but only the disposition toward connection, when we search how to become closer and closer to the friends in the ten. Then you, each one, comes closer to it, approaches this with his own style according to the root of one’s soul? 

S. When you give us advice all the time to ‘do anything but to leave’, what you mean is to be able to absorb the evil without leaving?

R. Not only to absorb the evil but to change the evil and see it as directing you to the goal. The evil, the bad has a critical role, we have nothing else. “I have created the evil inclination, I have created for it the Torah as a spice”, the Spice of Torah, the lights that come to correct us. These lights come and are revealed according to the evil that is revealed between us and therefore this is how we discover the Creator out of the darkness, out of the lack of desire, out of rejection out of opposites otherwise we would not be able to feel Him.

13. R. (01:00:52) This article is amazing, it is so intense I thought maybe we could read it again just because at the beginning of the lesson there were technical problems, friends could not connect.

R. By all means. 

Reading Article 68 again (01:01:06 – 01:04:31)

14. R. (01:04:33) But he receives in open Providence he also receives it above reason, in bestowal, not the way he initially wanted to feel and understand and to be in this, so it’s already in the opposite, in the vessels of the upper One, we will talk about it.

15. S. (01:05:58) Why is the revelation of evil, why does that depend upon faith above reason?

R. How else can you reveal the bad, you can reveal it opposite from the good, otherwise how can you say that it is bad, advantage of the light from within the darkness. Therefore, when you come to discover something, you discover both to some extent, you can’t have one without the other, this is why you reveal the bad only to the extent that you begin to know something from the good. That you already have some discernments, feelings, contact with bestowal and then you can say something about reception otherwise you cannot, you are confused.

S. Just that we always say that ‘we invest into the love of friends in the ten and then from the efforts to connect we discover the evil’, meaning we do not tie this directly to faith above reason?

R. Okay fine, this is how you come to it. You awaken vessels of bestowal and when you awaken them you begin to see opposite from them what are the vessels of reception. When you begin to position one opposite the other, you discover what vessels you are in and then you ask for the vessels that you want to have in you, that’s it.

16. S. (01:06:50) I didn’t really understand: what changes as a result if in the beginning the person works in faith above reason, acquires the recognition of evil and then he starts working in prayer. To begin with how did he work previously in faith above reason without prayer?

R. I do not know what you’re talking about, we are still not in what this article is talking about, we still have to come to the state where everything he writes here settles in us so let’s approach this slowly.

S. At least the first and the third states, what is the difference between them? 

R. It is not a problem to say that all of the Study of the Ten Sefirot explain the states, but we cannot realize, implement them even though we are talking about them as if we are studying them and we are saying that these things exist, and we know them, but it is not. It does not exist emotionally in us so when we are talking about them here we also cannot describe them in our feelings.

S. What is faith above reason without the recognition of evil? 

R. You are right, where are you reading, what is this saying about this: there cannot be faith above reason. Bit by bit.

17. S. (01:08:52) That was the previous question as well, it’s simply from this article it is not so clear? 

R. Look, in every article there is something that is not clear, he’s not going to give you the whole carpet to walk on from here to Ein Sof because it all depends on our vessels: if you cannot describe the situation emotionally then there is nothing we can do. We still need to try to explain this, to position it and establish as much as we can.

S. Because it says in the third paragraph that “when the person believes in the good and the pleasure that is above reason meaning first he has to reach above reason and then he gets a feeling inside reasons”, that is not opposite.

R. No, of course not, you can rise to above reason without reason, how? 

S. So reason accepted as a negative form, feeling as it is opposite of the goal, of what is a desire to have a gap?

R. In the opposite way, yes, then? 

S. Then I pray for Him to raise me above reason? 

R. Fine, okay, but you come to faith above reason which is revealed to you. When something is revealed to you where you can be above your will to receive, right, and to some extent in order to bestow already, and then you understand the connection between the faith above reason and reason. There is nothing you can do, a little more.

18. S. (01:10:37) How can we acquire this habit as you said that Rabash had pleasure from seemingly proving his ego which is also something that comes?

R. I cannot tell you what Rabash felt, I can only pass on to you the same scene, the same form, as I saw this because I was present with him, more than once, and he would point at himself with his finger, and they say “let it suffer” meaning he was willing to overcome and rise above the physical, well emotional, physical, I don’t know but something that is in the person’s body in order to rise to a higher level in order to make it more spiritual decision. 

S. It turns out that we are the vessels that only knows how to enjoy and here it is as if when I look at myself from the side, that one who wants to enjoy, but I give Him some instruction from above.

R. Yes, it is correct. 

S. So how does it work in the group for instance? I want to learn how can a Kabbalist control his ego? 

R. I guess he can, I guess he can.

19. S. (01:12:41) In the new state when I discover all my intentions are for myself, is it a descent or was it this way previously and I am just discovering it now? How can I continue until I reach good intentions?

R. Only by annulling before the group and there you balance yourself; you come to zero, he writes about it in several articles, you come to being zero and from that you start. From complete annulment before the friends you begin to build yourself. This is called reaching a new calibration.